The Daily Audio Bible Reading for Friday February 9, 2024 (NIV)

Exodus 29:1-30:10

The Ordination of the Priests

29 This is what you shall do to them to set them apart as holy, so that they can minister to me in the priest’s office:

Take one young bull and two rams without defect, unleavened bread, unleavened rolls mixed with oil, and unleavened wafers anointed[a] with oil. Make them from fine wheat flour. Put them into one basket and bring them in the basket when you bring the bull and the two rams. Bring Aaron and his sons to the entrance of the Tent of Meeting and wash them with water. Take the garments and put them on Aaron: the tunic, the robe to be worn under the vest, the vest, and the pouch. Clothe him with the sash of the vest. Set the turban on his head and put the holy crest on the turban. Then take the anointing oil and pour it on his head to anoint him. You shall bring his sons and put tunics on them. Clothe them with sashes—Aaron and his sons—and bind small pointed turbans on them. Then they shall possess the priesthood by means of a perpetual regulation. You shall ordain Aaron and his sons for their work.[b]

10 Bring the bull in front of the Tent of Meeting. Then Aaron and his sons shall lay their hands on the head of the bull. 11 Slaughter the bull in the presence of the Lord at the entrance of the Tent of Meeting. 12 Take some of the bull’s blood and put it on the horns of the altar with your finger, and pour out all the rest of the blood at the base of the altar. 13 Take all the fat that covers the internal organs, the lobe of the liver, the two kidneys with the fat that is on them, and burn them on the altar. 14 But the meat of the bull, its hide, and its intestines and their contents, you shall burn with fire outside of the camp. This is a sin offering.

15 Then take the first ram. Aaron and his sons shall lay their hands on the head of the ram. 16 Slaughter the ram, and take its blood and splash it all around on the altar. 17 You shall cut the ram into pieces, wash its internal organs and its legs, and put them with the other pieces and with its head. 18 You shall burn the whole ram on the altar. This is a whole burnt offering to the Lord. It is a pleasant aroma, an offering made by fire[c] to the Lord.

19 Then take the other ram. Aaron and his sons shall lay their hands on the head of the ram. 20 Then you shall slaughter the ram. Take some of its blood and put it on the tip of Aaron’s right ear, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, and splash the blood all around on the altar. 21 Take some of the blood that is on the altar and some of the anointing oil and spatter it on Aaron and on his garments and on his sons and on the garments of his sons, who are with him. So he and his garments and his sons and his sons’ garments shall be consecrated. 22 From this ram take the fat, the fat tail, the fat that covers the internal organs, the lobe of the liver, the two kidneys with the fat that is on them, and the right thigh (for this is a ram for the dedication), 23 and one loaf of bread, one roll made with oil, and one wafer out of the basket of unleavened bread that is before the Lord. 24 You shall put all of this in Aaron’s hands and in his sons’ hands, and you shall wave them as a wave offering before the Lord. 25 Then you shall take them from their hands and burn them on the altar for the burnt offering as a pleasant aroma before the Lord. This is an offering made by fire to the Lord.

26 Take the breast from Aaron’s ram of ordination and wave it as a wave offering before the Lord, and it shall be your portion of the sacrifice. 27 Consecrate the breast of the wave offering and the thigh of the elevated offering, which are waved and lifted up,[d] from the ram of ordination. They are for Aaron and for his sons. 28 It shall belong to Aaron and his sons perpetually as their portion of the offering from the people of Israel, because it is an elevated offering. It shall be an elevated offering from the people of Israel from their sacrifices, from their fellowship offerings, that is, their elevated offering to the Lord.

29 The holy garments of Aaron shall belong to his descendants after him, so they are to wear them while they are being anointed and ordained for their work. 30 The son who is to be high priest in Aaron’s place shall put them on for seven days when he comes into the Tent of Meeting to minister in the Holy Place.

31 Take the ram of ordination and boil its meat in a holy place. 32 Aaron and his sons shall eat the meat of the ram and the bread that is in the basket at the entrance of the Tent of Meeting. 33 They shall eat those things with which atonement was made at their ordination and consecration, but a non-priest[e] shall not eat them, because they are holy. 34 If any of the meat or the bread from the ordination remains until the next morning, you shall burn the remainder with fire. It must not be eaten, because it is holy.

35 This is what you shall do to Aaron and to his sons, exactly as I have commanded you. You shall ordain them[f] for seven days. 36 Every day you shall offer a bull as a sin offering for atonement, and you shall purify the altar when you make atonement for it, and you shall anoint it to make it holy. 37 For seven days you shall make atonement for the altar to make it holy. The altar shall be most holy. Whatever touches the altar shall become holy.

The Regular Daily Offerings

38 Now this is what you shall offer on the altar regularly, every day: two lambs a year old. 39 The first lamb you shall offer in the morning, and the other lamb you shall offer at twilight.[g] 40 With the first lamb offer two quarts[h] of fine flour mixed with a quart[i] of beaten olive oil,[j] and a quart of wine for a drink offering. 41 The other lamb you shall offer at twilight, and you shall offer with it the same grain offering and the same drink offering as in the morning, for a pleasant aroma, an offering made by fire[k] to the Lord. 42 It shall be presented as a regular burnt offering throughout your generations at the entrance of the Tent of Meeting before the Lord. There I will meet with you to speak to you. 43 There I will meet with the people of Israel, and the place will be made holy by my glory. 44 I will consecrate the Tent of Meeting and the altar. I will also consecrate Aaron and his sons to minister to me in the priest’s office. 45 I will dwell among the people of Israel and I will be their God. 46 They will know that I am the Lord their God, who brought them out of the land of Egypt, so that I may dwell among them. I am the Lord their God.

The Altar for Incense

30 You shall make an altar on which to burn incense. Make it of acacia wood. It is to be eighteen inches long and eighteen inches wide. It is to be square, and three feet high. Its horns are to be one piece with it. Overlay it with pure gold—its top, all its sides, and its horns. Make a gold border[l] around it. Make two gold rings to place under its border. Make them for each of its two opposite sides. They will serve as holders for poles with which to carry it. Make the poles of acacia wood, and overlay them with gold.

Put the altar in front of the veil that hides the Ark of the Testimony, in front of the atonement seat that is above the Testimony, where I will meet with you. Aaron shall burn incense made of fragrant spices on it every morning. When he tends the lamps, he shall burn the incense. When Aaron lights the lamps at twilight, he shall burn it as the regular incense before the Lord throughout your generations. You shall offer no other incense on it, no burnt offering, and no grain offering, and you shall pour no drink offering on it. 10 Aaron shall make atonement on its horns once a year. With the blood of the sin offering for atonement, once a year he shall make atonement for it throughout your generations. It is most holy to the Lord.

Footnotes:

  1. Exodus 29:2 Or smeared
  2. Exodus 29:9 Literally fill the hands
  3. Exodus 29:18 Or perhaps a food offering or a special offering. The Hebrew term isheh was traditionally thought to be an offering made by fire because of its similarity to the Hebrew word for fire, but some contexts and some similar words in other Semitic languages suggest it may, at least at times, mean a gift of food. The Lord, of course, does not literally need food.
  4. Exodus 29:27 Waved and lifted up or elevated refer to the respective gestures with which these offerings were usually presented. This does not mean that all wave offerings and elevated offerings were literally elevated or waved.
  5. Exodus 29:33 Literally a stranger
  6. Exodus 29:35 Literally fill their hands
  7. Exodus 29:39 Literally between the evenings
  8. Exodus 29:40 That is, one tenth (of an ephah). The unit of measure is not specified. It is assumed that it is an ephah.
  9. Exodus 29:40 A fourth of a hin
  10. Exodus 29:40 The basic meaning of the Hebrew verb ktt is “beat.” The translation assumes that oil from beaten olives is the highest grade “extra virgin” olive oil from the first crushing or pressing of the olives, done by hand.
  11. Exodus 29:41 Or perhaps a special offering or food offering
  12. Exodus 30:3 It is uncertain if this is a rim, trim, a frame, or edging.
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Matthew 26:14-46

Judas Plans to Betray Jesus

14 Then one of the Twelve, the one named Judas Iscariot, went to the chief priests 15 and said, “What are you willing to give me if I hand him over to you?” They paid him thirty pieces of silver. 16 From that time on Judas was looking for an opportunity to betray Jesus.

Jesus Celebrates the Passover

17 On the first day of the Festival of Unleavened Bread, the disciples came to Jesus, saying, “Where do you want us to make preparations for you to eat the Passover?”

18 He said, “Go into the city to a certain man and tell him the Teacher says, ‘My time is near. I will observe the Passover with my disciples at your house.’”

19 The disciples did as Jesus commanded them and prepared the Passover. 20 When evening came, Jesus was reclining at the table with the Twelve.[a]

One Will Betray Jesus

21 As they were eating, he said, “Amen I tell you: One of you will betray me.”

22 They were very sad and began to say to him one after another, “Surely, not I, Lord?”

23 He replied, “The one who dipped his hand in the bowl with me will betray me. 24 The Son of Man is going just as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born.”

25 Judas, who betrayed him, replied, “Surely, not I, Rabbi?”

He said to him, “Yes, you are the one.”[b]

The Lord’s Supper

26 While they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples. He said, “Take, eat, this is my body.” 27 Then he took the cup, gave thanks, and gave it to them, saying, “Drink from it all of you, 28 for this is my blood of the new[c] testament,[d] which is poured out for many for the forgiveness of sins. 29 I tell you that I will not drink of this fruit of the vine from now until that day when I drink it new with you in my Father’s kingdom.” 30 After they sang a hymn, they went out to the Mount of Olives.

Jesus Predicts Peter’s Denial

31 Then Jesus said to them, “This night you will all fall away on account of me, for it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’[e] 32 But after I have been raised, I will go ahead of you into Galilee.”

33 Peter answered him, “Even if all fall away because of you, I will never fall away.”

34 Jesus said to him, “Amen I tell you: Tonight before the rooster crows you will deny me three times.”

35 Peter said to him, “Even if I have to die with you, I will never deny you.” And all the disciples said the same.

Gethsemane

36 Then Jesus went with them to a place called Gethsemane. He told his disciples, “Sit here, while I go over there and pray.” 37 He took with him Peter and the two sons of Zebedee, and he began to be sorrowful and distressed. 38 Then he said to them, “My soul is very sorrowful, even to the point of death. Stay here, and keep watch with me.”

39 He went a little farther, fell on his face, and prayed. He said, “My Father, if it is possible, let this cup pass from me. Yet not as I will, but as you will.”

40 He came to the disciples and found them sleeping. He said to Peter, “So, were you not able to stay awake with me for one hour? 41 Watch and pray, so that you do not enter into temptation. The spirit is willing, but the flesh is weak.”

42 He went away a second time and prayed, “My Father, if it is not possible for this cup to pass from me[f] unless I drink it, may your will be done.” 43 Again he returned and found them sleeping, because their eyes were heavy. 44 He left them again, went away, and prayed a third time. He said the same words as before. 45 Then he returned to his disciples and said to them, “Are you still sleeping and resting? Look, the hour is near, and the Son of Man is betrayed into the hands of sinners. 46 Rise. Let us go. Look, my betrayer is near.”

Footnotes:

  1. Matthew 26:20 Some witnesses to the text add disciples.
  2. Matthew 26:25 Or It is what you yourself said, or You have said it yourself.
  3. Matthew 26:28 A few early witnesses to the text omit new.
  4. Matthew 26:28 As in last will and testament. See Galatians 3:15.
  5. Matthew 26:31 Zechariah 13:7
  6. Matthew 26:42 Some witnesses to the text omit from me.
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Psalm 31:19-24

Closing Praise

19 How great is your goodness,
which you store up for those who fear you,
which you deliver for those who take refuge in you
in the presence of the people.
20 You hide them in your presence from the schemes of man.
You conceal them in your shelter from accusing tongues.
21 Blessed be the Lord,
because he made his mercy wonderful for me
when I was in a besieged city.
22 In my alarm I said, “I am cut off from before your eyes!”
But you heard the sound of my cry for mercy
when I cried out to you.
23 Love the Lord, all his favored ones!
The Lord preserves the faithful,
but he pays back in full the one who acts proudly.
24 Be strong, and let your heart be firm,
all you who wait confidently for the Lord.

Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Proverbs 8:14-26

14 Good advice and sound judgment are mine.
I, Understanding, have strength.
15 By me kings reign,
and rulers administer justice.
16 By me officials govern,
as well as nobles and all just judges.
17 I certainly love those who love me,
and those who eagerly look for me find me.
18 Riches and honor are with me,
as well as enduring wealth and righteousness.
19 My fruit is better than gold, better than pure gold,
and what I produce is better than fine silver.
20 I walk on the path of righteousness,
down the middle of the pathways of justice,
21 so I can provide a rich inheritance to those who love me,
and I can fill their treasuries.

Wisdom Is the Craftsman of Creation

22 The Lord possessed[a] me at the beginning of his way,
before his works of long ago.
23 From eternity I was appointed,
from the beginning, from before the origin of the earth.
24 When there were no deep waters, I was brought forth,[b]
when there were no springs filled with water.
25 Before the mountains were settled in place,
before the hills, I was brought forth,
26 when he had not yet made land or fields
or the first dust of the world.

Footnotes:

  1. Proverbs 8:22 Or created
  2. Proverbs 8:24 Or was born. Also in verse 25.
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

The Daily Audio Bible Reading for Thursday February 8, 2024 (NIV)

Exodus 28

The Priests and Their Vestments

28 Bring Aaron your brother near to you from among the people of Israel, and his sons with him, so that he may minister to me in the priest’s office. Bring Aaron and Nadab, Abihu, Eleazar, and Ithamar, Aaron’s sons. You shall make holy garments for Aaron your brother to give him honor and splendor. Speak to all the skilled craftsmen, whom I have filled with the spirit of wisdom,[a] so that they make Aaron’s garments to consecrate him, so that he may minister to me in the priest’s office. These are the garments which they shall make: a chest pouch, a special vest, a robe, a specially woven tunic, a turban, and a sash.[b] They shall make holy garments for Aaron your brother and for his sons, so that he may minister to me in the priest’s office. The craftsmen shall use the gold, and the blue, purple, and scarlet material, and the fine linen.

The Special Vest

They shall make the special vest[c] of gold and of blue, purple, and scarlet material and of fine woven linen, the work of a skillful craftsman. It is to have two shoulder straps, one on each side, so that the vest can be fastened together. The decorated band, which is attached to the vest, is to be just like it: made of gold, and of blue, purple, and scarlet material and of fine woven linen. Take two onyx stones and engrave the names of the sons of Israel on them— 10 six of their names on one stone and the names of the other six on the other stone, in the order of their birth. 11 Engrave the two stones with the names of the sons of Israel, in the same way that a gem cutter engraves a seal. Mount them in settings of gold. 12 Put the two stones on the shoulder straps of the vest to be memorial stones for the people of Israel. Aaron shall bear their names on his two shoulders as a memorial before the Lord. 13 Make settings of gold 14 and two chains of pure gold. Make them like braided cords, and attach the braided chains to the settings.

The Chest Pouch

15 You shall make a chest pouch to be used for making decisions, the work of a skillful craftsman. You shall make it with the same workmanship as the vest. Make it from gold and from blue, purple, and scarlet material and from fine woven linen. 16 It is to be square when it is folded, nine inches by nine inches. 17 You shall arrange settings for precious stones on it, four rows of stones: The first row is to be carnelian, diamond, and jacinth; 18 the second row agate, sapphire,[d] and emerald; 19 the third row beryl, jasper, and ruby; 20 and the fourth row topaz, onyx, and turquoise.[e] They are to be mounted in gold settings. 21 There are to be twelve stones corresponding to the names of the sons of Israel. Each one shall be like an engraved seal, each with the name of one of the twelve tribes.

22 You shall make braided chains of pure gold as cords for the pouch. 23 Make two gold rings for the pouch, and attach the two rings to the top corners of the pouch. 24 Put the two braided chains of gold into the two rings at the top corners of the pouch. 25 Attach the other ends of the two braided chains to the two settings, and then attach them to the shoulder straps on the front of the vest. 26 Make two rings of gold, and put them on the two lower corners of the pouch, on its inside edge, which is toward the vest. 27 Make two more gold rings, and attach them to the two shoulder straps of the vest in the front, close to the bottom where it is joined to the band of the vest. 28 Tie the rings on the pouch to the rings on the vest with a blue cord, so that the pouch is right next to the band of the vest, so that the pouch does not swing out from the vest. 29 Whenever he goes into the Holy Place, Aaron shall wear the pouch for making decisions, which bears the names of the sons of Israel, over his heart as a constant memorial before the Lord. 30 You shall put the Urim and the Thummim[f] into the pouch for making decisions, and they shall be over Aaron’s heart whenever he goes before the Lord. Aaron shall bear the means of making decisions for the people of Israel on his heart before the Lord continually.

The Robe

31 You shall make the robe that is to be worn under the vest. It is to be all blue. 32 It is to have an opening in the middle of the top of it for the head. It is to have a woven binding around the opening, like the opening of a collar,[g] to prevent it from tearing. 33 To be placed around its hem you shall make pomegranates of blue, purple, and scarlet material. Alternate them with gold bells 34 (a gold bell, then a pomegranate, a gold bell, then a pomegranate), all around the hem of the robe. 35 The robe shall be on Aaron when he ministers, and its sound will be heard when he goes into the Holy Place before the Lord and when he comes out, so that he will not die.

The Gold Medallion

36 You shall make a medallion of pure gold and engrave on it (like the engravings on a seal): Holy to the Lord. 37 You shall attach it to a blue cord to fasten it to the turban. It is to be placed on the front of the turban. 38 It shall be on Aaron’s forehead, and Aaron will bear any guilt in regard to the holy things, which the people of Israel consecrate as their holy gifts. The medallion shall always be on his forehead, so that the offerings may be accepted in the presence of the Lord.

Tunic, Turban, Sash

39 You shall weave the tunic of fine linen, and you shall make a turban of fine linen, and you shall make a sash, the work of an embroiderer.

The Tunics and Pants for the Other Priests

40 You shall make tunics for Aaron’s sons, and you shall make sashes for them, and you shall make small pointed turbans for them, to give them honor and splendor. 41 Put them on your brother Aaron and on his sons along with him, anoint them, and ordain them for their work[h] and consecrate them, so that they may minister to me in the priest’s office. 42 Make linen pants for them to cover their naked flesh. The pants shall reach from the waist to the thighs. 43 They are to be worn by Aaron and his sons whenever they go into the Tent of Meeting, or whenever they come near the altar to minister in the Holy Place, so that they do not incur guilt and die. This shall be a permanent regulation for him and for his descendants after him.

Footnotes:

  1. Exodus 28:3 Wisdom in this context refers to practical artistic skill.
  2. Exodus 28:4 These terms are difficult to translate. The piece of clothing to be worn on the chest (hoshen) was a folded pouch. The ephod was a vest-like garment. Some sources say that a robe (me’il) is a long outer garment and a tunic (ketonet) is a shorter, knee-length undergarment. But it is clear that in this case the robe, which was worn directly under the vest, was shorter, and the tunic, which was worn against the skin, would hang down below the robe. The term translated specially woven is of uncertain meaning. It may refer to a special pattern. The headdress is called a turban because the Hebrew verb used to describe putting it on means wrap.
  3. Exodus 28:6 The Hebrew is ephod, which we are translating special vest. Some think it was more like an apron.
  4. Exodus 28:18 Perhaps lapis lazuli
  5. Exodus 28:20 The specific identification of these gems is uncertain, and translations vary widely. This translation uses names of recognizable modern gemstones even if they might not have the same mineral makeup as the ancient gemstones. The Jewish commentator Ibn Ezra writes, “We have no way to identify what they are, having no tradition to rely on.”
  6. Exodus 28:30 The meanings of Urim and Thummim are uncertain, perhaps Lights and Perfections. Others suggest Cursed and Blameless. Whatever the objects were, they seem to have been used to obtain “yes” or “no” answers from the Lord.
  7. Exodus 28:32 The meaning of this word is uncertain. Traditionally a coat of mail
  8. Exodus 28:41 Literally fill their hands, that is, entrust their responsibility to them
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Matthew 25:31-26:13

Jesus Will Judge the World

31 “When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. 32 All the nations will be gathered in his presence, and he will separate them one from another, as a shepherd separates the sheep from the goats. 33 He will put the sheep on his right and the goats on his left. 34 Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me food to eat. I was thirsty and you gave me something to drink. I was a stranger and you welcomed me. 36 I was lacking clothes and you clothed me. I was sick and you took care of me. I was in prison and you visited me.’

37 “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you a drink? 38 When did we see you a stranger and welcome you, or lacking clothes and clothe you? 39 When did we see you sick or in prison and visit you?’

40 “The King will answer them, ‘Amen I tell you: Just as you did it for one of the least of these brothers of mine, you did it for me.’

41 “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire, which is prepared for the Devil and his angels. 42 For I was hungry and you did not give me food to eat. I was thirsty and you did not give me anything to drink. 43 I was a stranger and you did not welcome me, lacking clothes and you did not clothe me, sick and in prison and you did not take care of me.’

44 “Then they will also answer, ‘Lord, when did we see you hungry or thirsty or a stranger or lacking clothes or sick or in prison and did not serve you?’

45 “At that time he will answer them, ‘Amen I tell you: Just as you did not do it for one of the least of these, you did not do it for me.’ 46 And they will go away to eternal punishment, but the righteous to eternal life.”

The Plot to Kill Jesus

26 When Jesus had finished saying all these things, he said to his disciples, “You know that after two days it will be the Passover, and the Son of Man will be handed over to be crucified.”

Then the chief priests and the elders of the people assembled in the palace of the high priest, whose name was Caiaphas. They plotted together how to arrest Jesus by stealth and kill him. But they said, “Not during the Festival, or else there might be a riot among the people.”

Mary Anoints Jesus

When Jesus was in Bethany, in the house of Simon the leper, a woman approached him holding an alabaster jar of very expensive perfume. She poured it on his head as he was reclining at the table. But when his disciples saw this, they were upset and said, “Why this waste? This perfume could have been sold for a lot of money and given to the poor.”

10 Jesus was aware of this and said to them, “Why are you causing trouble for this woman? She has done a beautiful thing for me. 11 You are always going to have the poor with you, but you are not always going to have me. 12 When she poured this perfume on my body, she did it to prepare me for burial. 13 Amen I tell you: Wherever this gospel is proclaimed in the whole world, what this woman has done will also be told in memory of her.”

Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Psalm 31:9-18

The Prayer for Delivery

Be merciful to me, Lord, for I am in distress.
My eye grows weak with sorrow—
my soul and my body too.
10 Yes, my life is consumed by grief,
and my years by groaning.
My strength fails because of my guilt,
and my bones grow weak.
11 Because of all my foes,
I am a disgrace, especially to my neighbors.
I am dreaded by those who know me.
Those who see me on the street flee from me.
12 I have been forgotten like a dead man, gone from memory.[a]
I have become like a broken pot.
13 Yes, I hear the slander of many.
There is terror on every side.
When they conspire together against me,
they plot to take my life.

Confident Petition

14 But I—I trust in you, O Lord.
I say, “You are my God.”
15 My times are in your hand.
Deliver me from the hand of my enemies
and from those who pursue me.
16 Let your face shine on your servant.
Save me in your mercy.
17 Do not allow me to be put to shame, O Lord,
because I have cried out to you.
But let the wicked be put to shame.
Let them be silent in the grave.[b]
18 Let lying lips be silenced,
those who speak against the righteous
impudently with pride and contempt.

Footnotes:

  1. Psalm 31:12 Literally from the heart
  2. Psalm 31:17 Or go wailing to the grave
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Proverbs 8:12-13

Wisdom’s Benefit

12 I, Wisdom, dwell with good judgment.[a]
I discover knowledge and foresight.
13 The fear of the Lord is to hate evil.
I hate haughtiness, arrogance, an evil way, and a perverse mouth.

Footnotes:

  1. Proverbs 8:12 Or prudence
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

The Daily Audio Bible Reading for Wednesday February 7, 2024 (NIV)

Exodus 26-27

The Curtains and Covers for the Dwelling

26 The curtain that forms the dwelling[a] itself you shall make with ten panels[b] of fine woven linen,[c] with blue, purple, and scarlet material. Decorate them with cherubim, which are to be the work of a skillful craftsman. The length of each panel of the curtain is to be forty-two feet, and the width of each panel six feet. All the panels are to be the same size. Five panels of the curtain are to be connected together into one panel, and the other five panels are to be connected together into one. Attach blue loops to the edge of the last panel in the first set of curtains. In the same way attach loops to the edge of the last panel of the second set. Make fifty loops for the edge of the first set of curtains, and make fifty loops for the edge of the second set of curtains. The loops are to be opposite one another. Make fifty gold clasps,[d] and connect the two sets of curtains to each other with the clasps, so that the dwelling becomes one connected piece.

You shall make panels for a curtain made from goats’ hair to serve as a tent over the dwelling. Make eleven panels. The length of each panel is to be forty-five feet, and the width of each panel six feet. The eleven panels are to be the same size. Connect five panels of the curtain into one unit, and connect six panels into another unit. Fold the sixth panel of the curtain over the front edge of the Tent.[e] 10 Attach fifty loops to the edge of the last panel of one set of curtains, and fifty loops to the edge of the last panel in the second set. 11 Make fifty bronze clasps, and put the clasps into the loops to join the two pieces of the tent[f] together, so that it forms one unit. 12 The excess part of the curtains that form the tent, which is left over, that is, the half curtain that is extra, is to hang down over the back of the Dwelling. 13 The eighteen inches left over on one side and the eighteen inches left over on the other side, all along the length of the tent coverings, are to be left hanging down over the sides of the Dwelling on either side to cover it.[g]

14 You shall also make a covering for the tent made from rams’ skins dyed red and a covering made from hides of sea cows to go above that one.

The Framework for the Dwelling

15 You shall make upright boards[h] of acacia wood to serve as a framework for the Dwelling. 16 The length of each board is to be fifteen feet, and the width of each board is to be twenty-seven inches. 17 There are to be two pegs on each board for connecting them to the next board.[i] That is the way you are to make all the boards for the Dwelling.

18 Make these boards for the Dwelling:

Make twenty boards for the south side. 19 Make forty socket bases of silver to be placed under the twenty boards—two sockets to go under the first board to hold its two pegs, and two sockets to go under the next board for its two pegs.

20 For the second side of the Dwelling, the north side, make twenty boards, 21 with forty socket bases of silver—two sockets to go under the first board, and two sockets to go under the next board.

22 For the far side of the Dwelling, the west side, make six boards. 23 Then make two boards for each of the back corners of the Dwelling. 24 For the two corners there are to be twin boards from the bottom to the top, but they are to be joined at the top by one ring[j]—both cornerpieces are to be made like this. 25 Altogether there will be eight boards with silver socket bases, sixteen socket bases—two socket bases to go under each board.

26 You shall make crossbars of acacia wood—five crossbars for the boards on one side of the Dwelling, 27 five crossbars for the boards on the other side of the Dwelling, and five crossbars for the boards on the backside of the Dwelling on the west. 28 The middle bar, placed halfway up the boards, shall pass through from one end of the boards to the other end. 29 Overlay the boards with gold. Attach gold rings to them to hold the crossbars, and overlay the crossbars with gold.

30 You shall set up the Dwelling according to the design that is being shown to you on the mountain.

The Veil and the Screen

31 You shall make a special veil of blue, purple, and scarlet material and of fine woven linen, decorated with cherubim. It shall be made as the work of a skillful craftsman. 32 Hang it on four posts of acacia wood overlaid with gold, which stand on four socket bases of silver. The hooks are to be made of gold. 33 Hang up the veil below the spot where the clasps join the two parts of the dwelling. Then bring the Ark of the Testimony inside the veil. The veil shall separate the Holy Place from the Most Holy Place for you. 34 You shall put the atonement seat on top of the Ark of the Testimony in the Most Holy Place. 35 You shall set the table outside the veil, and the lampstand opposite the table on the south side of the Dwelling. You shall put the table on the north side.

36 You shall make a screen[k] for the entry to the tent from blue, purple, and scarlet material and of fine woven linen, the work of an embroiderer. 37 Make five posts of acacia wood to support the screen, and overlay them with gold. Their hooks shall be gold, and you shall cast five bronze socket bases for them.

The Altar for Sacrifices

27 You shall make the altar of acacia wood, seven and a half feet long and seven and a half feet wide. The altar shall be square, and it shall be four and a half feet high. You shall make horns on its four corners. These horns are to be made as one piece with the altar, and you are to overlay the altar with bronze.

Make pails to take away its fat-drenched ashes. Make shovels, basins, meat hooks,[l] and fire pans for the altar. Make all its utensils of bronze.

Make a grate for it which is a latticework of bronze, and make four bronze rings for the four corners of the latticework grate. Set the grate in place below the top edge of the altar, so that the grate rests halfway down from the top of the altar.[m]

Make poles for the altar, poles of acacia wood, and overlay them with bronze. These poles are to be put through the rings on the two sides of the altar whenever it is carried. You are to make the altar hollow, with sides made of boards. They are to make it as it is being shown to you on the mountain.

The Courtyard

You shall make the courtyard for the Dwelling.

For the south side of the courtyard there shall be hangings of fine woven linen, one hundred fifty feet long for that side. 10 There shall be twenty posts for it, and their twenty socket bases shall be bronze. The hooks for the posts and the connectors[n] shall be silver.

11 In the same way, for the north side there shall be hangings one hundred fifty feet long, with twenty posts and twenty bronze socket bases. The hooks for the posts and their connectors shall be silver.

12 For the courtyard on the west side there shall be hangings seventy-five feet wide, with ten posts and ten socket bases.

13 The width of the courtyard on the east side shall be seventy-five feet. 14 The hangings on one side of the entry gate shall be twenty-two feet six inches wide with three posts and three socket bases. 15 For the other side there shall be hangings twenty-two feet six inches wide with three posts and three socket bases.

16 For the entryway into the courtyard there shall be a screen thirty feet wide, made of blue, purple, and scarlet material and of fine woven linen, the work of an embroiderer. Make four posts for it and four socket bases. 17 All the posts around the courtyard shall be connected with silver.[o] Their hooks shall be silver, and their socket bases bronze. 18 The length of the courtyard shall be one hundred fifty feet, and the width seventy-five feet on both ends. The height of the hangings of fine woven linen shall be seven and a half feet. Its socket bases shall be bronze. 19 All the utensils for all the services of the Dwelling, all its tent stakes, and all the stakes for the courtyard shall be bronze.

Oil for the Lamps

20 You shall command the people of Israel to bring you pure oil from beaten olives[p] for the Light so that the lamp may burn every night.[q] 21 In the Tent of Meeting, in front of the veil which is in front of the Testimony, Aaron and his sons shall tend the lamp before the Lord from evening to morning. This shall be a permanent regulation throughout their generations for the people of Israel.

Footnotes:

  1. Exodus 26:1 The term dwelling here refers to the innermost of the four layers that covered the framework of the sanctuary. Elsewhere the Dwelling is the name for the whole structure. This translation capitalizes Dwelling when it is the name of the whole structure. It is lowercase dwelling when it is just one of the four layers covering the structure.
  2. Exodus 26:1 The translation uses curtains and panels for the hangings that made up the various layers of the tent. It uses veil for the partition that divided the tent into two rooms.
  3. Exodus 26:1 Also translated twisted linen. It may refer to twisting different materials into one thread or to weaving them together.
  4. Exodus 26:6 Or hooks
  5. Exodus 26:9 It is not clear what the text means when it states that the sixth curtain was doubled over. Perhaps half of it hung down in front of the tent like a valance.
  6. Exodus 26:11 Here tent refers to the second layer of the four coverings for the sanctuary. Elsewhere Tent refers to the whole sanctuary. Tent is capitalized when it is a name for the whole structure.
  7. Exodus 26:13 It is not clear what this means, but apparently the upper layers, which were a yard longer than the lower, inner layer, hung all the way down to the ground, whereas the inner layer stopped short of the ground.
  8. Exodus 26:15 Or frames
  9. Exodus 26:17 These pegs may be on the side of each board to connect it to the board next to it. Verse 19 describes two pegs on the bottom of each board to anchor the boards to the socket bases below the boards.
  10. Exodus 26:24 There is much disagreement about what it means that these boards are double or twin at the bottom. Some think it means they are separate; some think it means that they are joined together. The translation above suggests that two boards are joined together to form one L-shaped cornerpiece.
  11. Exodus 26:36 Or hanging
  12. Exodus 27:3 Or forks
  13. Exodus 27:5 The Hebrew of verses 4 and 5 is difficult, and interpretations of the placement of the grate vary.
  14. Exodus 27:10 It is not clear if this refers to bands connecting the hooks to the posts or to connecting rods between the posts.
  15. Exodus 27:17 See the note on verse 10.
  16. Exodus 27:20 The basic meaning of the Hebrew verb ktt is “beat.” The translation assumes that oil from beaten olives is the highest grade “extra virgin” olive oil from the first crushing of the olives, which was done by hand, not by a mechanical press.
  17. Exodus 27:20 The Hebrew word means continually. It seems, however, that the lamps burned from evening to morning. See the next verse and 30:8. So in this context continually means every night, not at all times.
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Matthew 25:1-30

The Parable of the Ten Virgins

25 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish, and five were wise. When the foolish ones took their lamps, they did not take any oil with them; but the wise took oil in their containers with their lamps. While the bridegroom was delayed, they all became drowsy and fell asleep. But at midnight there was a shout, ‘Look, the bridegroom! Come out to meet him!’ Then all those virgins got up and trimmed their lamps. The foolish ones said to the wise, ‘Give us some of your oil because our lamps are going out.’ But the wise answered, ‘No, there may not be enough for us and for you. Instead, go to those who sell oil and buy some for yourselves.’ 10 But while they were away buying oil, the bridegroom came. Those who were ready went in with him to the wedding banquet, and the door was shut. 11 Later, the other virgins also came and said, ‘Lord, Lord, let us in.’ 12 But he answered, ‘Amen I tell you: I do not know you.’ 13 Therefore, keep watch, because you do not know the day or the hour.

The Parable of the Talents

14 “You see, the kingdom of heaven is like a man going on a journey. He called his servants and entrusted his possessions to them. 15 To one he gave five talents,[a] to another two talents, and to still another one talent, each according to his own ability. Then he went on his journey. 16 The servant who had received the five talents immediately put them to work and gained five more talents. 17 In the same way, the servant who had received the two talents gained two more. 18 But the servant who had received one talent went away, dug a hole in the ground, and hid his master’s money.

19 “After a long time the master of those servants came and settled accounts with them. 20 The servant who received the five talents came and brought five more talents. He said, ‘Master, you entrusted five talents to me. See, I have gained five more talents.’

21 “His master said to him, ‘Well done, good and faithful servant! You were faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’

22 “The servant who received the two talents came and said, ‘Master, you entrusted me with two talents. See, I have gained two more talents.’

23 “His master said to him, ‘Well done, good and faithful servant! You were faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’

24 “Then the servant who received one talent came and said, ‘Master, I knew that you are a hard man, reaping where you did not plant and gathering where you did not scatter seed. 25 Since I was afraid, I went away and hid your talent in the ground. See, you have what is yours.’

26 “His master answered him, ‘You wicked and lazy servant! You knew that I reap where I did not plant and gather where I did not scatter seed? 27 Well then, you should have deposited my money with the bankers so that when I came I would get my money back with interest. 28 Take the talent away from him and give it to the servant who has the ten talents. 29 Because everyone who has will be given more, and he will have an abundance. But the one who does not have, even what he has will be taken away from him. 30 Throw that worthless servant into the outer darkness, where there will be weeping and gnashing of teeth.’

Footnotes:

  1. Matthew 25:15 Each talent was worth six thousand denarii. A denarius was one day’s wage.
Evangelical Heritage Version (EHV)

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Psalm 31:1-8

Psalm 31

Into Your Hands I Commit My Spirit

Heading
For the choir director. A psalm by David.

A Declaration of Confidence

In you, Lord, I have taken refuge.

Petition

Let me never be put to shame.
In your righteousness deliver me.
Turn your ear toward me.
Hurry! Rescue me!
Be a rock where I take refuge,
a fortified place that saves me.

The Basis for Confidence

Yes, you are my rocky cliff and my stronghold.
For the sake of your name you will lead me and guide me.
You will pull me out of the net that they hid for me,
because you are my refuge.
Into your hand I commit my spirit.
You have redeemed me, O Lord, the God of truth.
I hate those who keep worthless idols,
but I trust in the Lord.
I will be glad and rejoice in your mercy,
because you saw my affliction.
You knew the distress of my soul.
You have not left me in the hand of the enemy.
You have made my feet stand in a wide-open space.

Evangelical Heritage Version (EHV)

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Proverbs 8:1-11

Wisdom’s Invitation

Do you hear Wisdom calling out?
Do you hear Understanding raising her voice?
On the hills above the roads,
she takes her stand at the crossroads.
Beside the gates leading into the city,
at the entrance to the doorways, she cries out:
I call to you men,
and I raise my voice to the people.
You gullible people, get good judgment.[a]
You fools, take this to heart.
Listen, because I am speaking noble thoughts.
I open my lips to speak upright things,
for my mouth declares truth,
but wickedness is disgusting[b] to my lips.
All the words from my mouth are righteous.
There is nothing twisted or crooked in them.
All of them are clear to those who have understanding,
and they are upright to those who find knowledge.
10 Accept my discipline instead of silver.
Accept knowledge rather than fine gold,
11 because Wisdom is better than gems,[c]
and anything you may desire cannot equal her.

Footnotes:

  1. Proverbs 8:5 Or prudence
  2. Proverbs 8:7 Or repulsive or an abomination
  3. Proverbs 8:11 Perhaps rubies or red coral
Evangelical Heritage Version (EHV)

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The Daily Audio Bible Reading for Tuesday February 6, 2024 (NIV)

Exodus 23:14-25:40

Three Annual Festivals

(Exodus 34.18-26; Deuteronomy 16.1-17)

The Lord said:

14 Celebrate three festivals each year in my honor.

15 (A) Celebrate the Festival of Thin Bread by eating bread made without yeast, just as I have commanded.[a] Do this at the proper time during the month of Abib,[b] because it is the month when you left Egypt. And make certain that everyone brings the proper offerings.

16 (B) Celebrate the Harvest Festival[c] each spring when you start harvesting your wheat, and celebrate the Festival of Shelters[d] each autumn when you pick your fruit.

17 Your men must come to these three festivals each year to worship me.

18 Do not offer bread made with yeast when you sacrifice an animal to me. And make sure that the fat of the animal is burned that same day.

19 (C) Each year bring the best part of your first harvest to the place of worship.

Don't boil a young goat in its mother's milk.

A Promise and a Warning

The Lord said:

20 I am sending an angel to protect you and to lead you into the land I have ready for you. 21 Carefully obey everything the angel says, because I am giving him complete authority, and he won't tolerate rebellion. 22 If you faithfully obey him, I will be a fierce enemy of your enemies. 23 My angel will lead you into the land of the Amorites, Hittites, Perizzites, Canaanites, Hivites, and Jebusites, and I will wipe them out. 24 Don't worship their gods or follow their customs. Instead, destroy their idols and shatter their stone images.

25 Worship only me, the Lord your God! I will bless you with plenty of food and water and keep you strong. 26 Your women will give birth to healthy children, and everyone will live a long life.

27 I will terrify those nations and make your enemies so confused that they will run from you. 28 I will make the Hivites, Canaanites, and Hittites panic as you approach. 29 But I won't do all this in the first year, because the land would become poor, and wild animals would be everywhere. 30 Instead, I will force out your enemies little by little and give your nation time to grow strong enough to take over the land.

31 I will see that your borders reach from the Red Sea[e] to the Euphrates River and from the Mediterranean Sea to the desert. I will let you defeat the people who live there, and you will force them out of the land. 32 But you must not make any agreements with them or with their gods. 33 Don't let them stay in your land. They will trap you into sinning against me and worshiping their gods.

The People Agree To Obey God

24 The Lord said to Moses, “Come up to me on this mountain. Bring along Aaron, as well as his two sons Nadab and Abihu, and 70 of Israel's leaders. They must worship me at a distance, but you are to come near. Don't let anyone else come up.”

Moses gave the Lord's instructions to the people, and they all promised, “We will do everything the Lord has commanded!” Then Moses wrote down what the Lord had said.

The next morning Moses got up early. He built an altar at the foot of the mountain and set up a large stone for each of the twelve tribes of Israel. He also sent some young men to burn offerings and to sacrifice bulls as special offerings[f] to the Lord. Moses put half of the blood from the animals into bowls and sprinkled the rest on the altar. Then he read aloud the Lord's commands and promises, and the people shouted, “We will obey the Lord and do everything he has commanded!”

(D) Moses took the blood from the bowls and sprinkled it on the people. Next, he told them, “With this blood the Lord makes his agreement with you.”

Moses and Aaron, together with Nadab and Abihu and the 70 leaders, went up the mountain 10 and saw the God of Israel. Under his feet was something that looked like a pavement made out of sapphire,[g] and it was as bright as the sky.

11 Even though these leaders of Israel saw God, he did not punish them. So they ate and drank.

Moses on Mount Sinai

12 The Lord said to Moses, “Come up on the mountain and stay here for a while. I will give you the two flat stones on which I have written the laws that my people must obey.” 13 Moses and Joshua his assistant got ready, then Moses started up the mountain to meet with God.

14 Moses had told the leaders, “Wait here until we come back. Aaron and Hur will be with you, and they can settle any arguments while we are away.”

15 When Moses went up on Mount Sinai, a cloud covered it, 16 and the bright glory of the Lord came down and stayed there. The cloud covered the mountain for six days, and on the seventh day the Lord told Moses to come into the cloud. 17-18 (E) Moses did so and stayed there 40 days and nights. To the people, the Lord's glory looked like a blazing fire on top of the mountain.

The Sacred Tent

(Exodus 35.4-9)

25 The Lord said to Moses:

Tell everyone in Israel who wants to give gifts that they must bring them to you. Here is a list of what you are to collect: Gold, silver, and bronze; blue, purple, and red wool; fine linen; goat hair; tanned ram skins; fine leather; acacia wood; olive oil for the lamp; sweet-smelling spices to mix with the incense and with the oil for dedicating the tent and ordaining the priests; and onyx[h] stones and other gems for the sacred vest and the breastpiece. I also want them to build a special place where I can live among my people. Make it and its furnishings exactly like the pattern I will show you.

The Sacred Chest

(Exodus 37.1-9)

The Lord said to Moses:

10 Tell the people to build a chest of acacia wood 110 centimeters long, 66 centimeters wide, and 66 centimeters high. 11 Cover it inside and out with pure gold and put a gold edging around the lid. 12 Make four gold rings and attach one of them to each of the four legs of the chest. 13 Make two poles of acacia wood. Cover them with gold 14 and put them through the rings, so the chest can be carried by the poles. 15 Don't ever remove the poles from the rings. 16 When I give you the Ten Commandments written on two flat stones, put them inside the chest.

17 (F) Make the lid of the chest out of pure gold. 18-19 Then hammer out two winged creatures of pure gold and fasten them to the lid at the ends of the chest. 20 The creatures must face each other with their wings spread over the chest. 21 Inside it place the two flat stones with the Ten Commandments on them and put the gold lid on top of the chest. 22 I will meet you there[i] between the two creatures and tell you what my people must do and what they must not do.

The Table for the Sacred Bread

(Exodus 37.10-16)

The Lord said:

23 Make a table of acacia wood 88 centimeters long, 44 centimeters wide, and 66 centimeters high. 24-25 Cover it with pure gold and put a gold edging around it with a border 75 millimeters thick.[j] 26 Make four gold rings and attach one to each of the legs 27-28 near the edging. The poles for carrying the table are to be placed through these rings and are to be made of acacia wood covered with gold. 29-30 (G) The table is to be kept in the holy place, and the sacred loaves of bread must always be on it. All bowls, plates, jars, and cups for wine offerings are to be made of pure gold and set on this table.

The Lampstand

(Exodus 37.17-24)

The Lord said:

31 Make a lampstand of pure gold. The whole lampstand, including its decorative flowers, must be made from a single piece of hammered gold 32 with three branches on each of its two sides. 33 There are to be three decorative almond blossoms on each branch 34 and four on the stem. 35 There must also be a blossom where each pair of branches comes out from the stem. 36 The lampstand, including its branches and decorative flowers, must be made from a single piece of hammered pure gold. 37 The lamp on the top and those at the end of each of its six branches must be made so as to shine toward the front of the lampstand. 38 The tongs and trays for taking care of the lamps are to be made of pure gold. 39 The lampstand and its equipment will require 35 kilograms of pure gold, 40 (H) and they must be made according to the pattern I showed you on the mountain.

Footnotes:

  1. 23.15 as I have commanded: See 12.14-20.
  2. 23.15 Abib: See the note at 12.2.
  3. 23.16 Harvest Festival: Traditionally called the “Festival of Weeks” and known in New Testament times as “Pentecost.”
  4. 23.16 Festival of Shelters: The Hebrew text has “Festival of Ingathering” (so also in 34.22), which was the final harvesting of crops and fruits before the autumn rains began. But the usual name was “Festival of Shelters.”
  5. 23.31 Red Sea: Hebrew yam suph, here referring to the Gulf of Aqaba, since the term is extended to include the northeastern arm of the Red Sea (see also the note at 13.18).
  6. 24.5 special offerings: Often translated “peace offerings,” which were to make peace between God and his people, who ate certain parts of the sacrificed animal.
  7. 24.10 sapphire: A precious stone, blue in color.
  8. 25.7 onyx: A precious stone with bands of different colors.
  9. 25.22 I will meet you there: It was believed that God had his earthly throne on the lid of the sacred chest.
  10. 25.24,25 a gold edging … thick: Or “a gold edging around it 75 millimeters thick.”
Contemporary English Version (CEV)

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Matthew 24:29-51

When the Son of Man Appears

(Mark 13.24-27; Luke 21.25-28)

29 (A) Right after those days of suffering,

“The sun will become dark,
and the moon
will no longer shine.
The stars will fall,
and the powers in the sky[a]
will be shaken.”

30 (B) Then a sign will appear in the sky. And there will be the Son of Man.[b] All nations on earth will weep when they see the Son of Man coming on the clouds of heaven with power and great glory. 31 At the sound of a loud trumpet, he will send his angels to bring his chosen ones together from all over the earth.

A Lesson from a Fig Tree

(Mark 13.28-31; Luke 21.29-33)

32 Learn a lesson from a fig tree. When its branches sprout and start putting out leaves, you know summer is near. 33 So when you see all these things happening, you will know the time has almost come.[c] 34 I can promise you that some of the people of this generation will still be alive when all this happens. 35 The sky and the earth won't last forever, but my words will.

No One Knows the Day or Time

(Mark 13.32-37; Luke 17.26-30,34-36)

36 No one knows the day or hour. The angels in heaven don't know, and the Son himself doesn't know.[d] Only the Father knows. 37 (C) When the Son of Man appears, things will be just as they were when Noah lived. 38 People were eating, drinking, and getting married right up to the day the flood came and Noah went into the big boat. 39 (D) They didn't know anything was happening until the flood came and swept them all away. This is how it will be when the Son of Man appears.

40 Two men will be in the same field, but only one will be taken. The other will be left. 41 Two women will be together grinding grain, but only one will be taken. The other will be left. 42 So be on your guard! You don't know when your Lord will come. 43 (E) Homeowners never know when a thief is coming, and they are always on guard to keep one from breaking in. 44 Always be ready! You don't know when the Son of Man will come.

Faithful and Unfaithful Servants

(Luke 12.35-48)

45 Who are faithful and wise servants? Who are the ones the master will put in charge of giving the other servants their food supplies at the proper time? 46 Servants are fortunate if their master comes and finds them doing their job. 47 You may be sure a servant who is always faithful will be put in charge of everything the master owns. 48 But suppose one of the servants thinks the master won't return until late. 49 Suppose this evil servant starts beating the other servants and eats and drinks with people who are drunk. 50 If that happens, the master will surely come on a day and at a time when the servant least expects him. 51 This servant will then be punished and thrown out with the ones who only pretended to serve their master. There they will cry and grit their teeth in pain.

Footnotes:

  1. 24.29 the powers in the sky: In ancient times people thought that the stars were spiritual powers.
  2. 24.30 And there will be the Son of Man: Or “And it will be the Son of Man.”
  3. 24.33 the time has almost come: Or “he (that is, the Son of Man) will soon be here.”
  4. 24.36 and the Son himself doesn't know: These words are not in some manuscripts.
Contemporary English Version (CEV)

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Psalm 30

(A psalm by David for the dedication of the temple.)

A Prayer of Thanks

I will praise you, Lord!
You saved me from the grave
and kept my enemies
from celebrating my death.
I prayed to you, Lord God,
and you healed me,
saving me from death
and the grave.

Your faithful people, Lord,
will praise you with songs
and honor your holy name.
Your anger lasts a little while,
but your kindness lasts
for a lifetime.
At night we may cry,
but when morning comes
we will celebrate.

I felt secure and thought,
“I'll never be shaken!”
You, Lord, were my friend,
and you made me strong
as a mighty mountain.
But when you hid your face,
I was crushed.

I prayed to you, Lord,
and in my prayer I said,
“What good will it do you
if I am in the grave?
Once I have turned to dust,
how can I praise you
or tell how loyal you are?
10 Have pity, Lord! Help!”

11 You have turned my sorrow
into joyful dancing.
No longer am I sad
and wearing sackcloth.[a]
12 I thank you from my heart,
and I will never stop
singing your praises,
my Lord and my God.

Footnotes:

  1. 30.11 sackcloth: A rough, dark-colored cloth made from goat or camel hair and used to make grain sacks. It was worn in times of trouble or sorrow.
Contemporary English Version (CEV)

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Proverbs 7:24-27

24 My son, pay close attention
to what I have said.
25 Don't even think about
that kind of woman
or let yourself be misled
by someone like her.
26 Such a woman has caused
the downfall and destruction
of a lot of men.
27 Her house is a one-way street
leading straight down
to the world of the dead.

Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society For more information about CEV, visit www.bibles.com and www.cev.bible.

The Daily Audio Bible Reading for Tuesday February 6, 2024 (NIV)

Exodus 23:14-25:40

Laws About Festivals

14 Three times a year you shall observe pilgrimage festivals for me:

15 You shall observe the Festival of Unleavened Bread.[a] For seven days you shall eat bread without yeast, as I commanded you, at the appointed time in the month of Abib (for during that month you came out from Egypt). No one is to appear before me empty-handed.

16 Next observe the Festival of Reaping[b] by presenting the first ripe produce of your labors, which you sow in the field.

Finally, observe the Festival of Ingathering,[c] at the end of the year, when you pick the fruits of your labors from the fields. 17 Three times a year all your males shall appear before the Lord God.

18 You shall not offer any bread made with yeast together with the blood of my sacrifices. None of the fat from my festival shall remain until morning. 19 The very first produce from your soil you shall bring into the house of the Lord your God.

You shall not boil a baby goat in its mother’s milk.

The Angel of the Lord Will Lead Israel

20 Look, I will send an angel before you to guard you on your way and to bring you into the place which I have prepared. 21 Pay attention to him. Listen to his voice. Do not provoke him, because he will not pardon your disobedience, for my Name is in him. 22 But if you carefully listen to his voice and carry out all that I speak, then I will be an enemy to your enemies and an adversary to your adversaries.

23 Yes, my Angel shall go ahead of you and bring you into the territory of the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites. Then I will cut them off. 24 You shall not bow down to their gods. Do not serve them or follow their practices, but you must completely overthrow them and demolish their sacred memorial stones. 25 You shall serve the Lord your God, and he will bless your bread and your water, and I will take sickness away from your midst. 26 No one will miscarry or be childless[d] in your land. I will grant you the full number of your days.

27 I will send my terror before you, and I will spread confusion among all the people to whom you come, and I will make all your enemies turn their backs and flee from you. 28 I will send the hornet ahead of you. It will drive out the Hivites, the Canaanites, and the Hittites from your presence. 29 I will not drive them out from before you in a single year, or the land would become desolate, and the wild animals would become too numerous for you. 30 As you advance, I will drive them out little by little, until you have grown in number and taken possession of the land.

31 I will establish your border from the Red Sea[e] all the way to the Mediterranean Sea,[f] and from the Wilderness[g] to the River.[h] So I will deliver the inhabitants of the land into your hand, and you will drive them out before you. 32 You shall not make a treaty[i] with them or with their gods. 33 They are not to dwell in your land, or they will make you sin against me, because if you serve their gods, this will surely be a trap for you.

The Covenant Is Ratified

24 Then the Lord said to Moses, “Come up to the Lord, you and Aaron, along with Nadab and Abihu and seventy of the elders of Israel, and worship me from a distance. Only Moses is allowed to come near the Lord, but the others are not to come near, and the people are not to go up with him.”

Moses came and reported to the people all the words of the Lord and all the ordinances. Then all the people answered with one voice and said, “All the words which the Lord has spoken we will do.” Moses wrote down all the words of the Lord.

He got up early in the morning and built an altar at the foot of the mountain. He set up twelve memorial stones for the twelve tribes of Israel. He sent young Israelite men, who offered whole burnt offerings and sacrificed fellowship offerings of cattle to the Lord. Moses took half of the blood and put it in bowls, and he splashed half of the blood on the altar. He took the Book of the Covenant and read it out loud to the people and they said, “All that the Lord has spoken we will do. We will obey.”

Moses took the blood and splashed it on the people. He said, “Look, here is the blood of the covenant, which the Lord made with you by means of all these words.”

Then Moses, Aaron, Nadab, Abihu, and seventy of the elders of Israel went up. 10 They saw the God of Israel. Under his feet they saw what looked like a pavement of sapphire[j] as clear as the sky. 11 The Lord did not lay his hand on the dignitaries of the people of Israel. They gazed at God, and they ate and drank.

12 The Lord said to Moses, “Come up to me on the mountain. Wait there, and I will give you the stone tablets with the law and the commands that I have written, so that you can teach them.”

13 Moses set out with his assistant Joshua and went up onto the mountain of God. 14 He said to the elders, “Wait here for us, until we come back to you. Look, here are Aaron and Hur. They will be with you. Whoever is involved in a dispute can go to them.”

15 Moses went up onto the mountain, and the cloud covered the mountain. 16 The Glory of the Lord settled on Mount Sinai, and the cloud covered the mountain for six days. On the seventh day the Lord called to Moses out of the middle of the cloud. 17 The appearance of the Glory of the Lord looked like a devouring fire on the top of the mountain in the sight of the people of Israel. 18 Moses entered into the middle of the cloud and climbed up the mountain. Moses was on the mountain forty days and forty nights.

The Commission to Build the Dwelling[k]

25 The Lord spoke to Moses. He said, “Speak to the people of Israel[l] so that they gather a special offering[m] for me. From everyone whose heart makes him willing you shall gather the offering for me.”

The Offering for the Dwelling

This is the offering which you are to gather from them: gold, silver, and bronze; blue, purple, and scarlet material, fine linen; goats’ hair, rams’ skins dyed red, and hides of sea cows;[n] acacia wood, olive oil for the Light, spices for the anointing oil and for the fragrant incense, onyx stones, and stones to be mounted on the special vest[o] and on the pouch. They are to make a sanctuary for me, so that I may dwell among them. You are to make it exactly according to the design for the Dwelling and the designs for all of its furniture which I will show you.

The Ark of the Covenant

10 They shall make an ark[p] of acacia wood. It is to be forty-five inches long, twenty-seven inches wide, and twenty-seven inches high.[q] 11 Overlay it with pure gold. Overlay it on the inside and the outside, and make a gold border around it. 12 Cast four gold rings for it and place them next to its four feet. Two rings are for one side of it, and two rings for the other side. 13 Make poles of acacia wood and overlay them with gold. 14 Put the poles which are used to carry the ark into the rings on the sides of the ark. 15 The poles are to be placed into the rings on the ark. They are not to be removed from the rings.

16 Put the Testimony, which I am about to give to you, into the ark. 17 Make an atonement seat[r] of pure gold, forty-five inches long and twenty-seven inches wide. 18 Make two cherubim[s] of hammered gold. You are to make them for the two ends of the atonement seat. 19 Make one cherub for one end and one cherub for the other end. The cherubim on its two ends are to form one piece with the atonement seat.[t] 20 The cherubim will spread their wings upward so that they cover the atonement seat with their wings, and they will face each other. The faces of the cherubim are to be looking inward toward the atonement seat. 21 Put the atonement seat on top of the ark, and put the Testimony, which I will give to you, into the ark. 22 There I will meet with you, and from above the atonement seat, from between the two cherubim that are on the Ark of the Testimony, I will communicate to you all the commands that I will give to you for the people of Israel.

The Table

23 You shall make a table of acacia wood, thirty-six inches long, eighteen inches wide, and twenty-seven inches high. 24 Overlay it with pure gold and make a gold border around it.[u] 25 Make a three-inch rim around it. Make a gold border for its rim all the way around it. 26 Make four gold rings for it and fasten the rings to the four corners, above the four legs of the table. 27 The rings shall be close to the border to hold the poles used to carry the table. 28 Make the poles of acacia wood and overlay them with gold, so that the table can be carried with them. 29 You are to make its dishes,[v] its small bowls,[w] its pitchers, and its larger bowls to pour out offerings.[x] Make them of pure gold. 30 You are to set the Bread of the Presence[y] on the table so that it is in front of me at all times.

The Lampstand

31 You shall make a lampstand[z] of pure gold. The lampstand is to be made of hammered metal. Its pedestal, its shaft, its cups, its buds, and its flowers are all to be formed as one piece with the lampstand. 32 There are to be six branches going out from its two sides: Three branches of the lampstand are to go out from one side, and three branches of the lampstand are to go out from the other side. 33 There are to be three cups shaped like almond blossoms with buds and flowers on the first branch, and three cups like almond blossoms with buds and flowers on the branch opposite it. All six branches going out from the lampstand are to be the same. 34 On the lampstand itself make four cups shaped like almond blossoms with buds and flowers. 35 The bud under one pair of branches is to form one piece with the lampstand, and the bud under the second pair of branches is to form one piece with the lampstand, and the bud under the third pair of branches is to form one piece with the lampstand—the same for all six branches going out of the lampstand. 36 Its buds and branches are to be made as one piece with it. All of it will be one hammered piece of pure gold.

37 You shall make seven lamps for it, and these lamps shall be lit to give light to the area in front of the lampstand. 38 Its wick trimmers and its pans[aa] are to be made of pure gold. 39 It is to be made of seventy-five pounds[ab] of pure gold with all these accessories. 40 See to it that you make them according to their design, which is being shown to you on the mountain.

Footnotes:

  1. Exodus 23:15 Also called Passover, referring to the events of its first day. This festival took place in early spring at the beginning of the grain harvest.
  2. Exodus 23:16 Also called Pentecost or the Festival of Weeks. This took place in late spring at the end of the grain harvest.
  3. Exodus 23:16 Also called the Festival of Shelters or Tabernacles. This took place in autumn, when the fruit was picked.
  4. Exodus 23:26 Or infertile
  5. Exodus 23:31 The Hebrew Yam Suf (Sea of Reeds) here refers to the Gulf of Aqaba, also called the Gulf of Elat.
  6. Exodus 23:31 Hebrew the Sea of the Philistines
  7. Exodus 23:31 The Hebrew word midbar, usually translated wilderness, refers to arid and semi-arid regions where agriculture is not possible but herding is. The word midbar is wider than the English word desert and narrower than the English word wilderness, which includes forested areas. Here it refers to the arid wilderness south of Israel.
  8. Exodus 23:31 That is, from the Gulf of Aqaba to the Mediterranean Sea, and from the Sinai Peninsula to the Euphrates River
  9. Exodus 23:32 Literally cut a treaty. See Genesis 15 to see why Israelites referred to cutting a treaty.
  10. Exodus 24:10 Or lapis lazuli. The Hebrew word is sappir (sapphire), but the stones used by Israel do not necessarily correspond to the present-day gems with the same name.
  11. Exodus 25:1 This sanctuary was traditionally called the Tabernacle. The Hebrew word Mishkan, however, means dwelling. The name Dwelling more clearly reflects the significance of this tent as the dwelling place of God with his people.
  12. Exodus 25:2 Literally the sons of Israel, or traditionally the children of Israel. The translation uses sons of Israel when the reference is to the twelve sons of Jacob. It uses people of Israel or Israelites when the reference is to successive generations of the whole nation.
  13. Exodus 25:2 Literally elevated offering. Here the manner of presentation does not seem to be the issue.
  14. Exodus 25:5 The meaning of tichashim is uncertain. Sea cows are similar to the manatees of Florida. The local name of the Red Sea variety is dugong. Alternate translations of tichashim are dolphin skin, badger skin, goat skin, and fine leather.
  15. Exodus 25:7 Hebrew ephod. Some think it was more like an apron than like a vest.
  16. Exodus 25:10 An aron is a box or chest or even a coffin. The translation retains the traditional rendering ark. It is not the same Hebrew word that refers to Noah’s ark, which also was a box.
  17. Exodus 25:10 Measurements are based on a cubit of 18 inches.
  18. Exodus 25:17 The Hebrew word kapporet refers to an object that pertains to atonement. It can be translated atonement cover or place of atonement. The traditional rendering mercy seat is based on the translation of Luther, Gnadenstuhl, throne of grace. Luther recognized that the chief function of the kapporet was not to cover the ark, but to serve as the footstool of the Lord. The atoning blood was being presented at the foot of God’s throne.
  19. Exodus 25:18 For a description of cherubim, the angels who are God’s attendants, see Ezekiel 1.
  20. Exodus 25:19 That is, the angels were to be permanently fastened to the lid.
  21. Exodus 25:24 The meaning of the Hebrew terms misgeret and zer are uncertain. They may be decorative trim or they may be frames to give support and stability to the table. The rabbinic writers do not agree whether they refer to a rim above the table or to a skirt below the tabletop.
  22. Exodus 25:29 Etymology suggests that the Hebrew word qe’ara refers to a deep dish or bowl, but some think it means platter.
  23. Exodus 25:29 The Hebrew word kaf refers to the palm of the hand, so it refers to a small bowl, spoon, or ladle.
  24. Exodus 25:29 The precise identification of the four types of vessels or utensils is uncertain. Jars and jugs are among the possibilities. Some rabbinic writers believed that the vessels include molds for the loaves of bread and stands to separate the loaves. Discussions in the rabbinic writings show that there was no consensus on the meaning of many terms in this section of Exodus.
  25. Exodus 25:30 Literally bread of the face. Traditionally translated show bread, following the suggestion of Luther.
  26. Exodus 25:31 Hebrew menorah
  27. Exodus 25:38 The meaning of these two items is uncertain. Tongs and snuffers are among the other possibilities.
  28. Exodus 25:39 Literally one talent. A talent is also a monetary unit. Estimates of the size of a talent vary widely.
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Matthew 24:29-51

29 “Immediately after the misery of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the powers of the heavens will be shaken. 30 Then the sign of the Son of Man will appear in the sky. And at that time all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky with power and great glory. 31 He will send out his angels with a loud trumpet call, and they will gather together his elect from the four winds, from one end of the heavens to the other.

32 “Learn this lesson from the fig tree. When its branch has become tender and produces leaves, you know that summer is near. 33 In the same way, when you see all these things, know that he is near, right at the doors. 34 Amen I tell you: This generation[a] will certainly not pass away until all these things take place. 35 Heaven and earth will pass away, but my words will never pass away.

Be Ready!

36 “No one knows when that day and hour will be, not the angels of heaven, not even the Son, but only the Father. 37 Just as it was in the days of Noah, so it will be when the Son of Man returns. 38 In fact, in the days before the flood people were eating and drinking, marrying and giving in marriage, until the very day that Noah entered the ark. 39 And they did not realize what was coming until the flood came and took them all away. That is how it will be when the Son of Man returns.

40 “At that time two men will be in the field; one will be taken and one will be left. 41 Two women will be grinding at the mill; one will be taken and one will be left. 42 So be alert, because you do not know on what day your Lord is coming. 43 But understand this: If the master of the house had known at what time of night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44 You also need to be ready for this reason: The Son of Man is coming at an hour when you do not expect him.

45 “Who then is the faithful and wise servant, whom his master has put in charge of his household, to give them their food at the proper time? 46 Blessed is that servant whom his master finds doing this when he returns. 47 Amen I tell you: He will put him in charge of all that he has. 48 But if that servant is wicked and says in his heart, ‘My master is staying away a long time,’ 49 and he begins to beat his fellow servants and eats and drinks with drunkards, 50 the master of that servant will return on a day when he does not expect it and at an hour he does not know. 51 The master will cut him in two and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.”

Footnotes:

  1. Matthew 24:34 Or kind of people, or race
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Psalm 30

Psalm 30

You Brought Me Up From the Grave

Heading
A psalm. A song for the dedication of the Temple. By David.

Praise for Answered Prayer

I will exalt you, O Lord,
because you lifted me up.
You did not let my enemies rejoice over me.

O Lord my God, I cried out to you,
and you healed me.
Lord, you snatched my life from the grave.
You kept me alive so I did not go down into the pit.

Join Me in Prayer

Make music to the Lord, you his favored ones,
and give thanks when you remember[a] his holiness,
for we spend a moment under his anger,
but we enjoy a lifetime in his favor.
In the evening, weeping comes to stay through the night,
but in the morning, there is rejoicing!

Wrestling in Prayer

But I—I said in my security,
“I will never be knocked down.”
Lord, in your favor you made strength
stand like a mountain for me.
Then you hid your face. I was terrified.
To you, O Lord, I call.
To the Lord I cry for mercy:
“What gain is there in shedding my blood,
in sending me down to destruction?
Will the dust praise you?
Will it proclaim your truth?
10 Lord, hear and be merciful to me.
Lord, be a helper for me.”

A Happy Outcome

11 You turned my mourning into dancing.
You removed my sackcloth and clothed me with joy,
12 so that my whole being[b] may make music to you
and not be silent.
O Lord my God, I thank you forever.

Footnotes:

  1. Psalm 30:4 Or commemorate. In psalms the act of remembering God’s deeds is often done in a setting of public worship, in which it becomes a testimony to others.
  2. Psalm 30:12 Literally my glory. Glory here seems to refer to the heart or the soul, the inmost being.
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Proverbs 7:24-27

24 Now, you sons, listen to me.
Pay attention to the words from my mouth.
25 Do not let your heart turn in her direction.
Do not wander on her pathways,
26 because she has brought down many victims.
Those she has killed are countless.
27 Her house is on the road to the grave.[a]
It goes down to the chambers of death.

Footnotes:

  1. Proverbs 7:27 Or on the highway to hell. The Hebrew word is sheol.
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

The Daily Audio Bible Reading for Monday February 5, 2024 (NIV)

Exodus 21:22-23:13

22 If men are fighting and they injure a pregnant woman so that the child comes out, yet no harm follows, they must certainly be fined as much as the woman’s husband demands and the judges approve. 23 But if any harm follows, then you are to take life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, and bruise for bruise.

26 If a man strikes his male or female servant’s eye and destroys it, he must let the servant go free as payment for the eye. 27 If he knocks out his male or female servant’s tooth, he must let the servant go free as payment for the tooth.

28 If an ox gores a man or a woman to death, the ox must be stoned to death, and its flesh must not be eaten, but the owner of the ox will not be held responsible. 29 If the ox, however, had a habit of goring in the past, and its owner had been warned, but he did not keep it confined, and it then kills a man or a woman, the ox shall be stoned, and its owner shall also be put to death. 30 But if a redemption payment is imposed on the owner instead of the death penalty, he must pay whatever is imposed on him to save his life. 31 This is also the ruling that applies to him if the ox has gored someone’s son or daughter. 32 But if the ox gores a male servant or a female servant, thirty shekels of silver shall be given to the servant’s owner, and the ox is to be stoned to death.

33 If a man uncovers a cistern,[a] or if a man digs a cistern and does not cover it, and an ox or a donkey falls into it, 34 the owner of the cistern shall pay for the loss in full. He shall give money to the owner of the animal, and the dead animal shall be his.

35 If one man’s ox injures his neighbor’s ox, so that it dies, they shall sell the live ox and divide the money they got for it, and they shall also divide the dead animal. 36 But if it was known that the ox was in the habit of goring in the past, and its owner has not kept it confined, he must pay ox for ox, and the dead animal will be his.

Laws About Property

22 If a man steals an ox or a sheep and butchers it or sells it, he shall pay five oxen for an ox and four sheep for a sheep.[b]

If a thief is caught breaking in and is struck so that he dies, the one who kills him shall not be guilty of bloodshed. But if this takes place after sunrise, the one who kills him shall be guilty of bloodshed.

A thief shall make restitution. If he has nothing, then he shall be sold for his theft. If the stolen animal found in his possession is alive, whether it is an ox, donkey, or sheep, he shall repay double.

If a man is grazing livestock in a field or a vineyard, and he lets his animals run loose and they graze in another man’s field, ⎣he shall make restitution from his own field on the basis of the produce that was eaten,[c] but if they have grazed over the whole field,⎦ he shall make restitution from the best of his own field and from the best of his own vineyard.[d]

If a fire gets out of control and spreads through the thorn bushes so that someone else’s shocks of grain, standing grain, or grain field are consumed, the one who lit the fire must certainly make restitution.

If a man entrusts money or other items to his neighbor for safekeeping, and they are stolen out of that man’s house, if the thief is found, he shall repay double. If the thief is not found, then the owner of the house shall appear before the judges[e] to find out whether he has laid his hands on his neighbor’s goods. In every such offense, whether it involves an ox, a donkey, a sheep, clothing, or any other kind of lost property about which someone claims, “This is mine,” the claims of both parties shall be presented before the judges. Whichever party the judges find guilty shall repay double to his neighbor.

10 If a man entrusts a donkey, an ox, a sheep, or any animal to his neighbor for safekeeping, and it dies or is injured or is driven off, and no one sees what happened, 11 to settle the matter between them, the man who received the property must make an oath to the Lord that he has not laid his hands on his neighbor’s goods. Its owner must accept the oath, and the man who received the property shall not be required to make restitution. 12 But if, in fact, it was stolen while in his custody, he shall make restitution to its owner. 13 If it was torn in pieces by animals, let him bring it for evidence. He is not required to make good that which was torn.

14 If a man borrows anything from his neighbor, and it is injured or dies while its owner is not with it, the borrower must certainly make restitution. 15 If its owner is with it, the borrower will not be required to make restitution. If it was rented, the rent covers the loss.

Laws About Morals in Society

16 If a man seduces a virgin who is not pledged in marriage and lies down with her, he must pay a bride price for her to be his wife. 17 If her father flatly refuses to give her to him, the offender still must weigh out silver equivalent to the bride price for virgins.

18 You shall not allow a sorceress[f] to live.

19 Whoever lies down with an animal shall certainly be put to death.

20 Whoever sacrifices to any god, except to the Lord alone, shall be devoted to destruction.

21 You shall not wrong a resident alien or oppress him, for you were aliens in the land of Egypt.

22 You shall not take advantage of any widow or fatherless child. 23 If you take advantage of them in any way, and they make even the faintest cry to me, I will surely hear their cry, 24 and my anger will burn, and I will kill you with the sword, and your wives will be widows, and your children fatherless.

25 If you lend money to anyone among my people who is poor, you must not act like a moneylender. You must not charge him interest. 26 If you take your neighbor’s outer garment as collateral, you must restore it to him before the sun goes down, 27 for his garment is the only cover he has for his skin. What would he sleep in? Be assured that when he cries to me, I will hear, for I am gracious.

28 You shall not malign the judges,[g] nor curse a ruler of your people.

29 You shall not delay bringing offerings from your abundant harvest and from your overflowing wine vats.

You shall present the firstborn of your sons to me. 30 You shall do the same with your cattle and with your sheep. For seven days a newborn animal shall be with its mother. Then on the eighth day you shall present it to me.

31 You are to be men set apart as holy for me. So you shall not eat any flesh that is torn by wild animals. You shall cast it to the dogs.

23 You shall not spread a false report. Do not join hands with the wicked to be a malicious witness.

You shall not follow a crowd to do evil. Do not go along with the crowd by testifying in court to pervert justice.

You shall not show favoritism to a poor man in his lawsuit.

If you come upon your enemy’s ox or his donkey going astray, you certainly must bring it back to him again. If you see that the donkey of someone who hates you has fallen down under its load, do not pass him by. You certainly must help him with it.

You shall not deny justice to the poor people among you in their lawsuits.

Keep your distance from a false charge. Do not put those who are innocent and those who are righteous to death, for I will not acquit[h] the wicked.

You shall not accept a bribe, for a bribe blinds those who have sight and distorts the words of the righteous.

You shall not oppress a resident alien, for you know how it feels to be an alien, because you were aliens in the land of Egypt.

Laws About Sabbaths

10 For six years you shall sow your land and gather in its produce, 11 but during the seventh year you are to let it rest and lie fallow, so that the needy among your people may eat, and the animals in the fields can eat what they leave. You are to deal with your vineyard and with your olive grove in the same way.

12 Six days you shall do your work, and on the seventh day you shall rest, so that your ox and your donkey will have rest, and so that the son of your female servant and the resident alien will be refreshed.

13 Be careful to do all the things that I have said to you. Do not mention the name of other gods. Do not let their names come out of your mouth.

Footnotes:

  1. Exodus 21:33 Or pit
  2. Exodus 22:1 In chapter 22, English verse 1 is equal to Hebrew verse 21:37. English verses 2-31 are equal to Hebrew verses 1-30.
  3. Exodus 22:5 This seems to mean that if only part of the other field was eaten, the quality of the crops that remained in that field would be used to determine the quality of the repayment, but if the whole field was eaten, the guilty party had to repay the loss with the best of his own field.
  4. Exodus 22:5 The words in half-brackets are not in the Hebrew text but are in the Greek Old Testament. An omission from the Hebrew text may have occurred as the Hebrew copyist’s eye skipped from one occurrence of field to another.
  5. Exodus 22:8 Or before God. The Hebrew word is elohim, which usually means God.
  6. Exodus 22:18 Or witch
  7. Exodus 22:28 Or blaspheme God. The Hebrew word is elohim, which usually means God, but see John 10:35.
  8. Exodus 23:7 Or justify
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Matthew 24:1-28

The Destruction of Jerusalem and the End of the World

24 As Jesus left the temple and was walking away, his disciples came up to him to call his attention to the temple buildings. Then he replied to them, “Do you see all of these things? Amen I tell you: Not one stone here will be left on another that will not be thrown down.”

While he was sitting on the Mount of Olives, the disciples came to him privately and said, “Tell us, when will these things happen? And what will be the sign of your coming and of the end of the world?”

Jesus answered them, “Watch out that no one deceives you. Because many will come in my name, saying, ‘I am the Christ,’ and they will deceive many people. You will hear of wars and rumors of wars. See that you are not alarmed, because all these things must happen; but that is not yet the end. Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. But all these things are only the beginning of birth pains. Then they will hand you over to be persecuted, and they will put you to death. You will be hated by all nations because of my name. 10 Then many will fall away from faith. They will betray each other and hate each other. 11 Many false prophets will appear and deceive many people. 12 Because lawlessness will increase, the love of many will grow cold. 13 But whoever endures to the end will be saved. 14 This gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.

15 “Therefore when you see the abomination that causes desolation, that was spoken of through the prophet Daniel, standing in the holy place—let the reader understand— 16 then those who are in Judea should flee to the mountains. 17 The one on the housetop should not go down to take anything out of his house. 18 The one who is in the field should not return to get his clothes. 19 How terrible it will be for those who are pregnant or are nursing babies in those days! 20 Pray that your flight will not take place in the winter or on a Sabbath. 21 For at that time there will be great distress, unlike any that has happened since the beginning of the world until now, and unlike any that will happen again. 22 If those days were not shortened, nobody would be saved. But for the sake of the elect, those days will be shortened.

23 “At that time if anyone tells you, ‘Look, here is the Christ,’ or ‘There he is,’ do not believe it. 24 For false Christs and false prophets will arise and will perform great signs and wonders so as to deceive even the elect, if it were possible.

25 “See, I have told you in advance. 26 So if they tell you, ‘Look! There he is in the wilderness,’ do not go out there, or ‘Look! Here he is in the inner rooms,’ do not believe it. 27 Just as the lightning flashes from the east and shines as far as the west, so it will be when the Son of Man comes. 28 Wherever the carcass may be, there the vultures will gather.

Evangelical Heritage Version (EHV)

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Psalm 29

Psalm 29

The God of Glory Thunders

Heading
A psalm by David.

The God of Glory Thunders

Ascribe to the Lord, you sons of God,[a]
Ascribe to the Lord glory and strength.
Ascribe to the Lord the glory of his name.
Bow down to the Lord in the splendor of holiness.
The voice of the Lord is heard over the waters.
The God of glory thunders.
The Lord thunders above the mighty waters.
The voice of the Lord thunders in power.
The voice of the Lord thunders in majesty.
The voice of the Lord breaks the cedars.
The Lord shatters the cedars of Lebanon.
He makes Mount Lebanon skip like a calf.
Sirion[b] skips like a young wild ox.
The voice of the Lord slashes with flashes of fire.
The voice of the Lord shakes the wilderness.
The Lord shakes the Wilderness of Kadesh.
The voice of the Lord destroys the oaks[c]
and strips the forests bare.
So in his temple they all say, “Glory!”
10 The Lord is seated over the flood.
The Lord is seated as King forever.
11 The Lord gives strength to his people.
The Lord blesses his people with peace.

Footnotes:

  1. Psalm 29:1 In this verse the Hebrew word translated God is elim rather than the usual elohim. Elim could also be translated mighty ones or heavenly beings. It seems to refer to the angels.
  2. Psalm 29:6 Sirion and Mount Lebanon are names for Mount Hermon.
  3. Psalm 29:9 Or makes the deer give birth. The Hebrew text provides vowels for the word as if it were the word for deer, rather than the word for oaks. Shattering oaks seems to fit the context and the parallelism better than makes the deer give birth.
Evangelical Heritage Version (EHV)

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Proverbs 7:6-23

Wisdom’s Warning

At a window of my house, I looked out through the lattice.
I was watching the gullible[a] people.
Among the young men I noticed a youth without sense.
He was crossing the street near her corner,
strolling along the road to her house,
in the twilight, in the evening of the day,
when the darkness of the night was coming.[b]
10 Suddenly a woman meets him.
She is dressed like a prostitute with a scheming heart!
11 She is loud and rebellious.
Her feet will not stay home.
12 One moment she is in the street.
The next moment she is in the public square.
She is on the prowl near every corner.
13 She grabs him and kisses him.
With a brazen face she says,
14 “I have food from fellowship offerings.
Today I fulfilled my vows.
15 That is why I came out to meet you.
I came eagerly to seek you,
and now I have found you!
16 I have covered my couch with a bedspread,
with colored cloth made of Egyptian yarn.
17 I have perfumed my bed
with myrrh, aloes, and cinnamon.
18 Come, let’s drink our fill of love[c] until morning.
Let’s enjoy making love.
19 Look, my husband isn’t home.
He has gone on a long trip.
20 He took a bag of silver with him.
He will not come home till the next full moon.”
21 She deceives him with enticing words.
With smooth lips she seduces him.
22 He follows right after her,
like a steer going to slaughter,
like a deer prancing into a noose,[d]
23 until an arrow pierces its liver,
like a bird darting into a trap.
He does not realize this will cost him his life.

Footnotes:

  1. Proverbs 7:7 Or naïve
  2. Proverbs 7:9 Literally in the pupil of the night and darkness
  3. Proverbs 7:18 The Hebrew word refers to physical expressions of love.
  4. Proverbs 7:22 The ancient versions support the translation. The Hebrew text reads like an anklet to the discipline of a fool. Reading the word for fool as the very similar word for deer leads to the translation above. The context seems to require the trapping of an animal.
Evangelical Heritage Version (EHV)

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The Daily Audio Bible Reading for Sunday February 4, 2024 (NIV)

Exodus 19:16-21:21

16 On the third day, when morning came, there was thunder and lightning. A thick cloud was over the mountain, and there was a very loud blast of a ram’s horn. All the people in the camp trembled. 17 Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain. 18 All of Mount Sinai was covered with smoke, because the Lord descended on it in fire. Its smoke went up like the smoke from a kiln, and the whole mountain trembled violently. 19 When the sound of the ram’s horn grew louder and louder, Moses spoke, and God answered him in the thunder. 20 The Lord came down on Mount Sinai, at the top of the mountain. The Lord then called Moses to the top of the mountain, and Moses went up.

21 The Lord said to Moses, “Go down and warn the people not to break through to see the Lord. If they do, many of them will fall. 22 Even the priests, who approach the Lord, must consecrate themselves so that the Lord does not break out against them.”

23 Moses said to the Lord, “The people cannot come up to Mount Sinai, because you warned, ‘Set boundaries around the mountain and treat it as holy.’”

24 The Lord said to him, “Go down and bring Aaron up with you, but the priests and the people must not break through to come up to the Lord, so that the Lord will not break out against them.”

25 So Moses went down to the people and told them these things.

The Ten Commandments

20 Then God spoke all these words:

I am the Lord your God, who brought you out from the land of Egypt, where you were slaves.[a]

You shall have no other gods beside me.[b] You shall not make any carved image for yourself or a likeness of anything in heaven above, or on the earth below, or in the waters under the earth. Do not bow down to them or be subservient to them,[c] for I the Lord your God am a jealous God.[d] I follow up on[e] the guilt of the fathers with their children, their grandchildren, and their great-grandchildren, if they also hate me. But I show mercy to thousands who love me and keep my commandments.

You shall not misuse the name of the Lord your God, for the Lord will not permit anyone who misuses his name to escape unpunished.

Remember the Sabbath day[f] by setting it apart as holy. Six days you are to serve and do all your regular work, 10 but the seventh day shall be a sabbath rest to the Lord your God. Do not do any regular work, neither you, nor your sons or daughters, nor your male or female servants, nor your cattle, nor the alien who is residing inside your gates, 11 for in six days the Lord made the heavens and the earth, the sea, and everything that is in them, but he rested on the seventh day. In this way the Lord blessed the seventh day and made it holy.

12 Honor your father and your mother so that you may spend many days on the land that the Lord your God is giving to you.

13 You shall not commit murder.

14 You shall not commit adultery.

15 You shall not steal.

16 You shall not give false testimony against your neighbor.

17 You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, his male servant, his female servant, his ox, his donkey, or anything else that belongs to your neighbor.[g]

18 All the people saw and heard the thunder and the lightning and the sound of the ram’s horn and the mountain smoking. The people saw,[h] and they trembled and stood far away. 19 Then they said to Moses, “Speak with us yourself, and we will listen, but do not let God speak with us, or we will die.”

20 Moses said to the people, “Do not be afraid, for God has come to test you, so that you may always fear him, so that you do not sin.”

21 The people stayed at a distance, but Moses approached the thick darkness where God was.

22 Then the Lord told Moses to tell the people of Israel the following things:

You yourselves have seen that I have talked with you from heaven. 23 You shall not make gods of silver or gods of gold and place them beside me. You shall not make them for yourselves.

24 You are to make an altar of earth for me and to sacrifice your whole burnt offerings on it, as well as your fellowship offerings, your sheep, and your cattle. In every place where I cause my name to be remembered, I will come to you and I will bless you.

25 If you make a stone altar for me, you are not to build it out of cut stones, because by applying a tool to it you would pollute it.

26 You are not to go up to my altar by steps, so that your nakedness will not be uncovered upon it.

Civil Laws

21 Now these are the ordinances which you are to set before them:

Laws About Servants

If you purchase a Hebrew servant, he is to serve for six years, but in the seventh he may go free without paying anything. If he comes in by himself, he will go out by himself. If he is married when he comes in, then his wife will go out with him. If his master gives him a wife and she bears him sons or daughters, the wife and her children will belong to her master, and the servant will go out by himself. But if the servant formally declares, “I love my master, my wife, and my children. I do not want to go out free,” then his master shall bring him to the judges.[i] His master shall bring him to the door or to the doorpost, and he shall bore through his ear with an awl. Then he shall serve him for the rest of his life.

If a man sells his daughter to be a female servant, she may not be sent out of the household as the male servants may be. If she does not please her master who has married her, then he must let her be redeemed. He has no right to sell her to a foreign people, since he has not kept his commitment to her. If he marries her to his son, he must deal with her as he would deal with a daughter. 10 If he takes a second wife for himself, he must not diminish the food, the clothing, or the marital rights[j] of the first wife. 11 If he does not do these three things for her, she may go free without paying any money.

Laws About Injuries

12 Anyone who strikes a man so that he dies must certainly be put to death. 13 However, if this was not done intentionally but rather was an act of God, for that kind of case I will appoint a place among you to which that man can flee. 14 But if a man plots and kills his neighbor deliberately, you shall take him from my altar, so that he may be put to death.

15 Anyone who strikes his father or his mother must certainly be put to death.

16 If anyone kidnaps someone and sells him, or if the kidnapped person is found in his possession, the kidnapper must certainly be put to death.

17 Anyone who curses his father or his mother must certainly be put to death.

18 If men quarrel and one strikes the other with a stone or with his fist, and the victim does not die but is confined to bed— 19 if the victim gets up and can walk around outside with his staff, then the one who struck him shall not be punished, but he must pay for the victim’s lost work time while he is recuperating, until he is completely healed.

20 If a man strikes his male or his female servant with a club,[k] and the servant dies at his hand, he must certainly be punished. 21 However, if the servant gets up after a day or two,[l] the man shall not be punished, for the servant was his property.

Footnotes:

  1. Exodus 20:2 Literally the house of slaves
  2. Exodus 20:3 Literally against my face or besides me or before me or in my presence or because of my presence
  3. Exodus 20:5 The verb is not the normal form for serve but a special form that implies subservience.
  4. Exodus 20:5 That is, I am a God who demands exclusive loyalty
  5. Exodus 20:5 Or demand an accounting for. The Hebrew verb pachad has traditionally been translated visit, but in present-day English visit usually has a social connotation. The term, however, refers to an official visit to bring punishment or reward to someone.
  6. Exodus 20:8 That is, the day of rest
  7. Exodus 20:17 Another version of the Ten Commandments appears in Deuteronomy 5:1-21.
  8. Exodus 20:18 A variant in some ancient versions is feared.
  9. Exodus 21:6 Or God. The Hebrew word is elohim, which usually means God, but see John 10:35.
  10. Exodus 21:10 The meaning of the Hebrew word translated marital rights is uncertain.
  11. Exodus 21:20 Or staff
  12. Exodus 21:21 Or survives a day or two
Evangelical Heritage Version (EHV)

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Matthew 23:13-39

Woes and Warnings

13 “But woe to you, experts in the law and Pharisees, you hypocrites! You shut the kingdom of heaven right in front of people’s faces. You yourselves do not enter, nor do you permit those who are trying to enter to do so.[a] 15 Woe to you, experts in the law and Pharisees, you hypocrites! You travel the sea and the land to make one convert, and then when he is converted, you make him twice as much a son of hell as you are.

16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.’ 17 You blind fools! After all, which is greater: the gold or the temple that sanctifies the gold? 18 And you say, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated.’ 19 You blind men! After all, which is greater: the gift or the altar that sanctifies the gift? 20 So whoever swears by the altar, swears by it and by everything on it. 21 Also, whoever swears by the temple, swears by it and by him who dwells in it. 22 And whoever swears by heaven, swears by God’s throne and by him who sits on it.

23 “Woe to you, experts in the law and Pharisees, you hypocrites! You give ten percent of your mint, dill, and cumin, but you have neglected the more important matters of the law: justice, mercy, and faith. You should have done these things and not failed to do the other things. 24 Blind guides, you strain out a gnat but swallow a camel!

25 “Woe to you, experts in the law and Pharisees, you hypocrites! You clean the outside of a cup and dish, but inside they are full of greed and self-indulgence. 26 Blind Pharisee, first clean the inside of the cup and dish so that the outside may become clean too.

27 “Woe to you, experts in the law and Pharisees, you hypocrites! You are like whitewashed tombs that appear beautiful on the outside, but on the inside are full of dead people’s bones and every kind of uncleanness. 28 In the same way, on the outside you seem righteous to people, but on the inside you are full of hypocrisy and wickedness.

29 “Woe to you, experts in the law and Pharisees, you hypocrites! You build the tombs of the prophets and decorate the monuments of the righteous, 30 and you say, ‘If we had lived in the days of our fathers, we would not have joined with them in shedding the blood of the prophets.’ 31 By saying this you testify against yourselves that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of your fathers. 33 You serpents, you offspring of vipers, how will you escape being condemned to hell?

34 “Look, this is why I am sending you prophets, wise men, and experts in the law. Some of them you will kill and crucify, and some of them you will flog in your synagogues and persecute from town to town. 35 As a result, you will be held responsible for all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the sanctuary and the altar. 36 Amen I tell you: All these things will come upon this generation.

37 “Jerusalem, Jerusalem, who kills the prophets and stones those sent to her! How often I have wanted to gather your children together as a hen gathers her chicks under her wings, but you were not willing! 38 Look, your house is left to you desolate. 39 For I tell you, you will certainly not see me again until you say, ‘Blessed is he who comes in the name of the Lord!’”[b]

Footnotes:

  1. Matthew 23:13 Many early witnesses to the text omit verse 14. See Mark 12:40 and Luke 20:47 where inclusion is certain.
  2. Matthew 23:39 Psalm 118:26
Evangelical Heritage Version (EHV)

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Psalm 28

Psalm 28

My Rock

Heading
By David.

Protect Me From the Wicked

O Lord, I keep calling to you.
My Rock, do not be deaf to me.
If you remain silent to me,
I will become like those who go down to the pit.
Hear the sound of my plea for mercy when I cry out to you,
when I lift up my hands toward your most holy sanctuary.
Do not drag me away with the wicked, with those evildoers.
They speak peace to their neighbors but hide evil in their hearts.

Punish the Wicked

Give to them what they have done to others.
According to their evil actions,
according to the deeds of their hands,
punish them.
Repay to them what they deserve.
Because they do not recognize the works of the Lord
or the deeds of his hands,
he will tear them down and not build them up.

Then I Will Praise You

Blessed be the Lord,
because he has heard the sound of my plea for mercy.
The Lord is my strength and my shield.
In him my heart trusts, and I am helped.
My heart also celebrates.
With my song I will give thanks to him.
The Lord is their strength.
He is a stronghold of salvation for his anointed king.
Save your people, and bless the people that belong to you.
Shepherd them, and carry them forever.

Evangelical Heritage Version (EHV)

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Proverbs 7:1-5

Tenth Address to a Son:
Wisdom Protects You From Adultery and Death

My son, guard what I say.
Keep my commands with you.
Obey my commands so that you may live.
Protect my teachings like the pupil of your eye.
Tie them to your fingers.
Write them on the tablet of your heart.
Say to Wisdom, “You are my sister,”
and call Understanding your relative.[a]
She will keep you safe from an immoral woman,
from an unfaithful woman and her seductive words.

Footnotes:

  1. Proverbs 7:4 Or close friend
Evangelical Heritage Version (EHV)

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The Daily Audio Bible Reading for Saturday February 3, 2024 (NIV)

Exodus 17:8-19:15

Victory over the Amalekites

[a] Amalek came[b] and attacked[c] Israel in Rephidim. So Moses said to Joshua, “Choose some of our[d] men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

10 So Joshua fought against Amalek just as Moses had instructed him,[e] and Moses and Aaron and Hur went up to the top of the hill. 11 Whenever Moses would raise his hands,[f] then Israel prevailed, but whenever he would rest[g] his hands, then Amalek prevailed. 12 When[h] the hands of Moses became heavy,[i] they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other,[j] and so his hands were steady[k] until the sun went down. 13 So Joshua destroyed[l] Amalek and his army[m] with the sword.[n]

14 The Lord said to Moses, “Write this as a memorial in the[o] book, and rehearse[p] it in Joshua’s hearing;[q] for I will surely wipe out[r] the remembrance[s] of Amalek from under heaven.” 15 Moses built an altar, and he called it “The Lord is my Banner,”[t] 16 for he said, “For a hand was lifted up to the throne of the Lord[u]—that the Lord will have war with Amalek from generation to generation.”[v]

The Advice of Jethro

18 [w] Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that[x] the Lord had brought Israel out of Egypt.[y]

Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back, and her two sons, one of whom was named Gershom[z] (for Moses[aa] had said, “I have been a foreigner[ab] in a foreign land”) and the other Eliezer (for Moses had said,[ac] “The God of my father has been my help[ad] and delivered[ae] me from the sword of Pharaoh”).

Jethro, Moses’ father-in-law, together with Moses’[af] sons and his wife, came to Moses in the wilderness where he was camping by[ag] the mountain of God.[ah] He said[ai] to Moses, “I, your father-in-law Jethro, am coming to you, along with your wife and her two sons with her.” Moses went out to meet his father-in-law and bowed down and kissed him;[aj] they each asked about the other’s welfare, and then they went into the tent. Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt for Israel’s sake, and all the hardship[ak] that had come on them[al] along the way, and how[am] the Lord had delivered them.

Jethro rejoiced[an] because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt. 10 Jethro said, “Blessed[ao] be the Lord who has delivered you from the hand of Egypt, and from the hand of Pharaoh, who has delivered the people from the Egyptians’ control![ap] 11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.”[aq] 12 Then Jethro, Moses’ father-in-law, brought[ar] a burnt offering and sacrifices for God,[as] and Aaron and all the elders of Israel came to eat food[at] with the father-in-law of Moses before God.

13 On the next day[au] Moses sat to judge[av] the people, and the people stood around Moses from morning until evening. 14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this[aw] that you are doing for the people?[ax] Why are you sitting by yourself, and all the people stand around you from morning until evening?”

15 Moses said to his father-in-law, “Because the people come to me to inquire[ay] of God. 16 When they have a dispute,[az] it comes to me and I decide[ba] between a man and his neighbor, and I make known the decrees of God and his laws.”[bb]

17 Moses’ father-in-law said to him, “What[bc] you are doing is not good! 18 You will surely wear out,[bd] both you and these people who are with you, for this is too[be] heavy a burden[bf] for you; you are not able to do it by yourself. 19 Now listen to me,[bg] I will give you advice, and may God be with you. You be a representative for the people to God,[bh] and you bring[bi] their disputes[bj] to God; 20 warn[bk] them of the statutes and the laws, and make known to them the way in which they must walk[bl] and the work they must do.[bm] 21 But you choose[bn] from the people capable men,[bo] God-fearing men,[bp] men of truth,[bq] those who hate bribes,[br] and put them over the people[bs] as rulers[bt] of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 22 They will judge[bu] the people under normal circumstances,[bv] and every difficult case[bw] they will bring to you, but every small case[bx] they themselves will judge, so that[by] you may make it easier for yourself,[bz] and they will bear the burden[ca] with you. 23 If you do this thing, and God so commands you,[cb] then you will be able[cc] to endure,[cd] and all these people[ce] will be able to go[cf] home[cg] satisfied.”[ch]

24 Moses listened to[ci] his father-in-law and did everything he had said. 25 Moses chose capable men from all Israel, and he made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 26 They judged the people under normal circumstances; the difficult cases they would bring[cj] to Moses, but every small case they would judge themselves.

27 Then Moses sent his father-in-law on his way,[ck] and so Jethro[cl] went[cm] to his own land.[cn]

Israel at Sinai

19 [co] In the third month after the Israelites went out[cp] from the land of Egypt, on the very day,[cq] they came to the desert of Sinai. After they journeyed[cr] from Rephidim, they came to the desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain.[cs]

Moses[ct] went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people[cu] of Israel: ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings[cv] and brought you to myself.[cw] And now, if you will diligently listen to me[cx] and keep[cy] my covenant, then you will be my[cz] special possession[da] out of all the nations, for all the earth is mine, and you will be to me[db] a kingdom of priests[dc] and a holy nation.’[dd] These are the words that you will speak to the Israelites.”

So Moses came and summoned the elders of Israel. He set before them all these words that the Lord had commanded him, and all the people answered together, “All that the Lord has commanded we will do!”[de] So Moses brought the words of the people back to the Lord.

The Lord said to Moses, “I am going to come[df] to you in a dense cloud,[dg] so that the people may hear when I speak with you and so that they will always believe in you.”[dh] And Moses told the words of the people to the Lord.

10 The Lord said to Moses, “Go to the people and sanctify them[di] today and tomorrow, and make them wash[dj] their clothes 11 and be ready for the third day, for on the third day the Lord will come down on Mount Sinai in the sight of all the people. 12 You must set boundaries[dk] for the people all around, saying, ‘Take heed[dl] to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death! 13 No hand will touch him[dm]—but he will surely be stoned or shot through, whether a beast or a human being;[dn] he must not live.’ When the ram’s horn sounds a long blast they may[do] go up on the mountain.”

14 Then Moses went down from the mountain to the people and sanctified the people, and they washed their clothes. 15 He said to the people, “Be ready for the third day. Do not approach your wives for marital relations.”[dp]

Footnotes:

  1. Exodus 17:8 sn This short passage gives the first account of Israel’s holy wars. The war effort and Moses’ holding up his hands go side by side until the victory is won and commemorated. Many have used this as an example of intercessory prayer—but the passage makes no such mention. In Exodus so far the staff of God is the token of the power of God; when Moses used it, God demonstrated his power. To use the staff of God was to say that God did it; to fight without the staff was to face defeat. Using the staff of God was a way of submitting to and depending on the power of God in all areas of life. The first part of the story reports the attack and the preparation for the battle (8, 9). The second part describes the battle and its outcome (10-13). The final section is the preservation of this event in the memory of Israel (14-16).
  2. Exodus 17:8 tn Heb “and Amalek came”; NIV, NCV, TEV, CEV “the Amalekites.”
  3. Exodus 17:8 tn Or “fought with.”
  4. Exodus 17:9 tn This could be rendered literally “choose men for us.” But the preposition ל (lamed) probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.
  5. Exodus 17:10 tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words.
  6. Exodus 17:11 tn The two verbs in the temporal clauses are by וְהָיָה כַּאֲשֶׁר (vehayah kaʾasher, as long as” or, “and it was that whenever”). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect.
  7. Exodus 17:11 tn Or “lower.”
  8. Exodus 17:12 tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here—of time.
  9. Exodus 17:12 tn The term used here is the adjective כְּבֵדִים (kevedim). It means “heavy,” but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses’ hands were “heavy,” Israel started to lose.
  10. Exodus 17:12 tn Heb “from this, one, and from this, one.”
  11. Exodus 17:12 tn The word “steady” is אֱמוּנָה (ʾemunah) from the root אָמַן (ʾaman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word—firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power—to Moses a staff, to the Christians the Spirit—the people of God had to know that the victory came from God alone.
  12. Exodus 17:13 tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).
  13. Exodus 17:13 tn Or “people.”
  14. Exodus 17:13 tn Heb “mouth of the sword.” It means as the sword devours—without quarter (S. R. Driver, Exodus, 159).
  15. Exodus 17:14 tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.
  16. Exodus 17:14 tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.
  17. Exodus 17:14 tn Heb “in the ears of Joshua.” The account should be read to Joshua.
  18. Exodus 17:14 tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out”—but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.
  19. Exodus 17:14 sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them—they will have no posterity and no lasting heritage.
  20. Exodus 17:15 sn Heb “Yahweh-nissi” (so NAB), which means “Yahweh is my banner.” Note that when Israel murmured and failed God, the name commemorated the incident or the outcome of their failure. When they were blessed with success, the naming praised God. Here the holding up of the staff of God was preserved in the name for the altar—God gave them the victory.
  21. Exodus 17:16 tn The line here is very difficult. The Hebrew text has כִּי־יָד עַל־כֵּס יָהּ (ki yad ʾal kes yah, “for a hand on the throne of Yah”). If the word is “throne” (and it is not usually spelled like this), then it would mean Moses’ hand was extended to the throne of God, showing either intercession or source of power. It could not be turned to mean that the hand of Yah was taking an oath to destroy the Amalekites. The LXX took the same letters, but apparently saw the last four (כסיה) as a verbal form; it reads “with a secret hand.” Most scholars have simply assumed that the text is wrong, and כֵּס should be emended to נֵס (nes) to fit the name, for this is the pattern of naming in the OT with popular etymologies—some motif of the name must be found in the sentiment. This would then read, “My hand on the banner of Yah.” It would be an expression signifying that the banner, the staff of God, should ever be ready at hand when the Israelites fight the Amalekites again.
  22. Exodus 17:16 sn The message of this short narrative, then, concerns the power of God to protect his people. The account includes the difficulty, the victory, and the commemoration. The victory must be retained in memory by the commemoration. So the expositional idea could focus on that: The people of God must recognize (both for engaging in warfare and for praise afterward) that victory comes only with the power of God. In the NT the issue is even more urgent, because the warfare is spiritual—believers do not wrestle against flesh and blood. So only God’s power will bring victory.
  23. Exodus 18:1 sn This chapter forms the transition to the Law. There has been the deliverance, the testing passages, the provision in the wilderness, and the warfare. Any God who can do all this for his people deserves their allegiance. In chap. 18 the Lawgiver is giving advice, using laws and rulings, but then he is given advice to organize the elders to assist. Thus, when the Law is fully revealed, a system will be in place to administer it. The point of the passage is that a great leader humbly accepts advice from other godly believers to delegate responsibility. He does not try to do it all himself; God does not want one individual to do it all. The chapter has three parts: vv. 1-12 tell how Jethro heard and came and worshiped and blessed; vv. 13-23 have the advice of Jethro, and then vv. 24-27 tell how Moses implemented the plan and Jethro went home. See further E. J. Runions, “Exodus Motifs in 1 Samuel 7 and 8, ” EvQ 52 (1980): 130-31; and also see for another idea T. C. Butler, “An Anti-Moses Tradition,” JSOT 12 (1979): 9-15.
  24. Exodus 18:1 tn This clause beginning with כִּי (ki) answers the question of what Jethro had heard; it provides a second, explanatory noun clause that is the object of the verb—“he heard (1) all that God had done… (2) that he had brought….” See R. J. Williams, Hebrew Syntax, 81, §490.
  25. Exodus 18:1 sn This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the covenant stipulations (Exod 20).
  26. Exodus 18:3 tn The name Gershom is based on גֵּר (ger) plus שָׁם (sham), meaning “foreign [resident] there.” Another possiblility is to relate the name to the root גָּרַשׁ (garash), perhaps meaning “outcast” (from I גרשׁ) or “churning” (from II גרשׁ).
  27. Exodus 18:3 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).
  28. Exodus 18:3 tn The Hebrew word גֵּר (ger), a foreign resident, sounds like and may be the first element of the name Gershom. But the word for “foreign” land (נָכְרִיִּה; nokriyyah) is built on a different root.
  29. Exodus 18:4 tn The referent (Moses) and the verb have been specified in the translation for clarity.
  30. Exodus 18:4 tn Now is given the etymological explanation of the name of Moses’ other son, Eliezer (אֱלִיעֶזֶר, ʾeliʿezer), which means “my God is a help.” The sentiment that explains this name is אֱלֹהֵי אָבִי בְּעֶזְרִי (ʾelohe ʾavi beʿezri, “the God of my father is my help”). The preposition in the sentiment is the bet (ב) essentiae (giving the essence—see GKC 379 §119.i). Not mentioned earlier, the name has become even more appropriate now that God has delivered Moses from Pharaoh again. The word for “help” is a common word in the Bible, first introduced as a description of the woman in the Garden. It means to do for someone what he or she cannot do for himself or herself. Samuel raised the “stone of help” (Ebenezer) when Yahweh helped Israel win the battle (1 Sam 7:12).
  31. Exodus 18:4 sn The verb “delivered” is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh).
  32. Exodus 18:5 tn Heb “his”; the referent (Moses) has been specified in the translation for clarity.
  33. Exodus 18:5 tn This is an adverbial accusative that defines the place (see GKC 373-74 §118.g).
  34. Exodus 18:5 sn The mountain of God is Horeb, and so the desert here must be the Sinai desert by it. But chap. 19 suggests that they left Rephidim to go the 24 miles to Sinai. It may be that this chapter fits in chronologically after the move to Sinai, but was placed here thematically. W. C. Kaiser defends the present location of the story by responding to other reasons for the change given by Lightfoot, but does not deal with the travel locations (W. C. Kaiser, Jr., “Exodus,” EBC 2:411).
  35. Exodus 18:6 sn This verse may seem out of place, since the report has already been given that they came to the desert. It begins to provide details of the event that the previous verse summarizes. The announcement in verse 6 may have come in advance by means of a messenger or at the time of arrival, either of which would fit with the attention to formal greetings in verse 7. This would suit a meeting between two important men; the status of Moses has changed. The LXX solves the problem by taking the pronoun “I” as the particle “behold” and reads it this way: “one said to Moses, ‘Behold, your father-in-law has come….’”
  36. Exodus 18:7 sn This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could invite Jethro into his home (see B. Jacob, Exodus, 496).
  37. Exodus 18:8 tn A rare word, “weariness” of the hardships.
  38. Exodus 18:8 tn Heb “found them.”
  39. Exodus 18:8 tn Here “how” has been supplied.
  40. Exodus 18:9 tn The word חָדָה (khadah) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it “he shuddered.” U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, “he felt cuts in his body”—a wordplay on the verb (Exodus, 215-16).
  41. Exodus 18:10 tn This is a common form of praise. The verb בָּרוּךְ (barukh) is the Qal passive participle of the verb. Here must be supplied a jussive, making this participle the predicate: “May Yahweh be blessed.” The verb essentially means “to enrich”; in praise it would mean that he would be enriched by the praises of the people.
  42. Exodus 18:10 tn Heb “from under the hand of the Egyptians.”
  43. Exodus 18:11 tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted—He is greater than they (עֲלֵיהֶם, ʿalehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”
  44. Exodus 18:12 tn The verb is “and he took” (cf. KJV, ASV, NASB). It must have the sense of getting the animals for the sacrifice. The Syriac, Targum, and Vulgate have “offered.” But Cody argues because of the precise wording in the text Jethro did not offer the sacrifices but received them (A. Cody, “Exodus 18, 12: Jethro Accepts a Covenant with the Israelites,” Bib 49 [1968]: 159-61).
  45. Exodus 18:12 sn Jethro brought offerings as if he were the one who had been delivered. The “burnt offering” is singular, to honor God first. The other sacrifices were intended for the invited guests to eat (a forerunner of the peace offering). See B. Jacob, Exodus, 498.
  46. Exodus 18:12 tn The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was part of covenantal ritual, for it signified that they were in communion with the Deity, and with one another.
  47. Exodus 18:13 tn Heb “and it was/happened on the morrow.”
  48. Exodus 18:13 sn This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The people would come to solve their difficulties or to hear instruction from Moses on decisions to be made. The tradition of “sitting in Moses’ seat” is drawn from this passage.
  49. Exodus 18:14 tn Heb “what is this thing.”
  50. Exodus 18:14 sn This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing around all day showed that Moses was exhibiting too much care for the people—he could not do this.
  51. Exodus 18:15 tn The form is לִדְרֹשׁ (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God would be to seek God’s will on a matter, to obtain a legal decision on a matter, or to settle a dispute. As a judge Moses is speaking for God, but as the servant of Yahweh Moses’ words will be God’s words. The psalms would later describe judges as “gods” because they made the right decisions based on God’s Law.
  52. Exodus 18:16 tn Or “thing,” “matter,” “issue.”
  53. Exodus 18:16 tn The verb שָׁפַט (shafat) means “to judge”; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the מִשְׁפָּטִים (mishpatim).
  54. Exodus 18:16 tn The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronouncements given when situations arose. S. R. Driver suggests this is another reason why this event might have taken place after Yahweh had given laws on the mountain (Exodus, 165).
  55. Exodus 18:17 tn Heb “the thing.”
  56. Exodus 18:18 tn The verb means “to fall and fade” as a leaf (Ps 1:3). In Ps 18:45 it is used figuratively of foes fading away, failing in strength and courage (S. R. Driver, Exodus, 166). Here the infinitive absolute construction heightens the meaning.
  57. Exodus 18:18 tn Gesenius lists the specialized use of the comparative min (מִן) where with an adjective the thought expressed is that the quality is too difficult for the attainment of a particular aim (GKC 430 §133.c).
  58. Exodus 18:18 tn Here “a burden” has been supplied.
  59. Exodus 18:19 tn Heb “hear my voice.”
  60. Exodus 18:19 tn The line reads “Be you to the people before God.” He is to be their representative before God. This is introducing the aspect of the work that only Moses could do, what he has been doing. He is to be before God for the people, to pray for them, to appeal on their behalf. Jethro is essentially saying, I understand that you cannot delegate this to anyone else, so continue doing it (U. Cassuto, Exodus, 219-20).
  61. Exodus 18:19 tn The form is the perfect tense with the vav (ו) consecutive; following the imperative it will be instruction as well. Since the imperative preceding this had the idea of “continue to be” as you are, this too has that force.
  62. Exodus 18:19 tn Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”
  63. Exodus 18:20 tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.
  64. Exodus 18:20 tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect—it is the way they must walk.
  65. Exodus 18:20 tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect.
  66. Exodus 18:21 tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah)—“and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.
  67. Exodus 18:21 tn The expression is אַנְשֵׁי־חַיִל (ʾanshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.
  68. Exodus 18:21 tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.
  69. Exodus 18:21 tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ʾanshe ʾemet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.
  70. Exodus 18:21 tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.
  71. Exodus 18:21 tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.
  72. Exodus 18:21 sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.
  73. Exodus 18:22 tn The form is the perfect tense with the vav (ו) consecutive, making it equivalent to the imperfect of instruction in the preceding verse.
  74. Exodus 18:22 tn Heb “in every time,” meaning “in all normal cases” or “under normal circumstances.” The same phrase occurs in v. 26.
  75. Exodus 18:22 tn Heb “great thing.”
  76. Exodus 18:22 tn Heb “thing.”
  77. Exodus 18:22 tn The vav here shows the result or the purpose of the instructions given.
  78. Exodus 18:22 tn The expression וְהָקֵל מֵעָלֶיךָ (vehaqel meʿalekha) means literally “and make it light off yourself.” The word plays against the word for “heavy” used earlier—since it was a heavy or burdensome task, Moses must lighten the load.
  79. Exodus 18:22 tn Here “the burden” has been supplied.
  80. Exodus 18:23 tn The form is a Piel perfect with vav (ו) consecutive; it carries the same nuance as the preceding imperfect in the conditional clause.
  81. Exodus 18:23 tn The perfect tense with vav (ו) consecutive now appears in the apodosis of the conditional sentence—“if you do this…then you will be able.”
  82. Exodus 18:23 tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.”
  83. Exodus 18:23 tn Literally “this people.”
  84. Exodus 18:23 tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.
  85. Exodus 18:23 tn Heb “his place.”
  86. Exodus 18:23 tn Heb “in peace.”sn See further T. D. Weinshall, “The Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),” Public Administration in Israel and Abroad 12 (1972): 9-13; and H. Reviv, “The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating,” ZAW 94 (1982): 566-75.
  87. Exodus 18:24 tn The idiom “listen to the voice of” means “obey, comply with, heed.”
  88. Exodus 18:26 tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.
  89. Exodus 18:27 tn The verb וַיְשַׁלַּח (vayeshallakh) has the same root and same stem used in the passages calling for Pharaoh to “release” Israel. Here, in a peaceful and righteous relationship, Moses sent Jethro to his home.
  90. Exodus 18:27 tn Heb “he”; the referent (Jethro) has been specified in the translation for clarity.
  91. Exodus 18:27 tn The prepositional phrase included here Gesenius classifies as a pleonastic dativus ethicus to give special emphasis to the significance of the occurrence in question for a particular subject (GKC 381 §119.s).
  92. Exodus 18:27 sn This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the work of the ministry (teaching, deciding cases, meeting needs), so that there will be peace, and so that leaders will not be exhausted. Probably capable people are more ready to do that than leaders are ready to relinquish control. But leaders have to be willing to take the risk, to entrust the task to others. Here Moses is the model of humility, receiving correction and counsel from Jethro. And Jethro is the ideal adviser, for he has no intention of remaining there to run the operation.
  93. Exodus 19:1 sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth—if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer, promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.
  94. Exodus 19:1 tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.
  95. Exodus 19:1 tn Heb “on this day.”
  96. Exodus 19:2 tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.
  97. Exodus 19:2 sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.
  98. Exodus 19:3 tn Heb “and Moses went up.”
  99. Exodus 19:3 tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.
  100. Exodus 19:4 tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.
  101. Exodus 19:4 sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.
  102. Exodus 19:5 tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.
  103. Exodus 19:5 tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”
  104. Exodus 19:5 tn The lamed preposition expresses possession here: “to me” means “my.”
  105. Exodus 19:5 tn The noun is סְגֻלָּה (segullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; Mal 3:17. See M. Greenburg, “Hebrew segulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.
  106. Exodus 19:6 tn Or “for me” (NIV, NRSV), or, if the preposition ל (lamed) has a possessive use, “my kingdom” (so NCV).
  107. Exodus 19:6 tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests”; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and”—“kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests—proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9, 10).
  108. Exodus 19:6 tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.
  109. Exodus 19:8 tn The verb is an imperfect. The people are not being presumptuous in stating their compliance—there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: “we are willing to do” or, “we will do.”
  110. Exodus 19:9 tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.
  111. Exodus 19:9 tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”
  112. Exodus 19:9 tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.
  113. Exodus 19:10 tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.
  114. Exodus 19:10 tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”
  115. Exodus 19:12 tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.
  116. Exodus 19:12 tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided—going up or touching the mountain.
  117. Exodus 19:13 sn There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain.
  118. Exodus 19:13 tn Heb “a man.”
  119. Exodus 19:13 tn The nuance here is permissive imperfect, “they may go up.” The ram’s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain.
  120. Exodus 19:15 tn Heb “do not approach a woman.” The phrase with נָגַשׁ (nagash, “approach”) is an idiom for sexual relations, which is also true of similar verbs such as בּוֹא אֶל (boʾ ʾel, “come to”) and קָרַב (qarav, “approach”). NIV “Abstain from sexual relations.” NASV “Do not go near a woman.” Temporary abstinence was also part of the prescribed practice for war efforts because the Lord would be in their camp (Deut 23:9-14).sn B. Jacob (Exodus, 537) notes that as the people were to approach him they were not to lose themselves in earthly love. Such separations prepared the people for meeting God. Sinai was like a bride, forbidden to anyone else. Abstinence was the spiritual preparation for coming into the presence of the Holy One.
New English Translation (NET)

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Matthew 22:34-23:12

The Greatest Commandment

34 Now when the Pharisees[a] heard that he had silenced the Sadducees,[b] they assembled together.[c] 35 And one of them, an expert in religious law,[d] asked him a question to test[e] him: 36 “Teacher, which commandment in the law is the greatest?”[f] 37 Jesus[g] said to him, “‘Love[h] the Lord your God with all your heart, with all your soul, and with all your mind.’[i] 38 This is the first and greatest[j] commandment. 39 The second is like it: ‘Love your neighbor as yourself.’[k] 40 All the law and the prophets depend[l] on these two commandments.”

The Messiah: David’s Son and Lord

41 While[m] the Pharisees[n] were assembled, Jesus asked them a question:[o] 42 “What do you think about the Christ?[p] Whose son is he?” They said, “The son of David.”[q] 43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

44 The Lord said to my lord,[r]
Sit at my right hand,
until I put your enemies under your feet”’?[s]

45 If David then calls him ‘Lord,’ how can he be his son?”[t] 46 No one[u] was able to answer him a word, and from that day on no one dared to question him any longer.

Seven Woes

23 Then Jesus said to the crowds and to his disciples, “The[v] experts in the law[w] and the Pharisees[x] sit on Moses’ seat. Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach.[y] They[z] tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. They[aa] do all their deeds to be seen by people, for they make their phylacteries[ab] wide and their tassels[ac] long. They[ad] love the place of honor at banquets and the best seats in the synagogues[ae] and elaborate greetings[af] in the marketplaces,[ag] and to have people call them ‘Rabbi.’ But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ.[ah] 11 The[ai] greatest among you will be your servant. 12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Footnotes:

  1. Matthew 22:34 sn See the note on Pharisees in 3:7.
  2. Matthew 22:34 sn See the note on Sadducees in 3:7.
  3. Matthew 22:34 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
  4. Matthew 22:35 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
  5. Matthew 22:35 tn Grk “testing.” The participle, however, is telic in force.
  6. Matthew 22:36 tn Or possibly “What sort of commandment in the law is great?”
  7. Matthew 22:37 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  8. Matthew 22:37 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
  9. Matthew 22:37 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
  10. Matthew 22:38 tn Grk “the great and first.”
  11. Matthew 22:39 sn A quotation from Lev 19:18.
  12. Matthew 22:40 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
  13. Matthew 22:41 tn Here δέ (de) has not been translated.
  14. Matthew 22:41 sn See the note on Pharisees in 3:7.
  15. Matthew 22:41 tn Grk “asked them a question, saying.” The participle λέγων (legōn) is somewhat redundant here in contemporary English and has not been translated.
  16. Matthew 22:42 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  17. Matthew 22:42 sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
  18. Matthew 22:44 sn The Lord said to my lord. With David being the speaker, this indicates his respect for his descendant (referred to as my lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
  19. Matthew 22:44 sn A quotation from Ps 110:1.
  20. Matthew 22:45 tn Grk “how is he his son?”
  21. Matthew 22:46 tn Here καί (kai) has not been translated.
  22. Matthew 23:2 tn Grk “saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  23. Matthew 23:2 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
  24. Matthew 23:2 sn See the note on Pharisees in 3:7.
  25. Matthew 23:3 tn Grk “for they say and do not do.”
  26. Matthew 23:4 tn Here δέ (de) has not been translated.
  27. Matthew 23:5 tn Here δέ (de) has not been translated.
  28. Matthew 23:5 sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
  29. Matthew 23:5 tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).
  30. Matthew 23:6 tn Here δέ (de) has not been translated.
  31. Matthew 23:6 sn See the note on synagogues in 4:23.
  32. Matthew 23:7 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
  33. Matthew 23:7 sn See the note on marketplaces in Matt 11:16.
  34. Matthew 23:10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  35. Matthew 23:11 tn Here δέ (de) has not been translated.
New English Translation (NET)

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Psalm 27:7-14

Hear me,[a] O Lord, when I cry out.
Have mercy on me and answer me.
My heart tells me to pray to you,[b]
and I do pray to you, O Lord.[c]
Do not reject me.[d]
Do not push your servant away in anger.
You are my deliverer.[e]
Do not forsake or abandon me,
O God who vindicates me.
10 Even if my father and mother abandoned me,[f]
the Lord would take me in.[g]
11 Teach me how you want me to live,[h] Lord;
lead me along a level path[i] because of those who wait to ambush me.[j]
12 Do not turn me over to my enemies,[k]
for false witnesses who want to destroy me testify against me.[l]
13 Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living?[m]
14 Rely[n] on the Lord!
Be strong and confident![o]
Rely on the Lord!

Footnotes:

  1. Psalm 27:7 tn Heb “my voice.”
  2. Psalm 27:8 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו (panayv, “his face”).
  3. Psalm 27:8 tn Heb “your face, O Lord, I seek.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4).
  4. Psalm 27:9 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
  5. Psalm 27:9 tn Or “[source of] help.”
  6. Psalm 27:10 tn Or “though my father and mother have abandoned me.”
  7. Psalm 27:10 tn Heb “gather me in”; or “receive me.”
  8. Psalm 27:11 tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles which he expects the psalmist to follow. See Ps 25:4.
  9. Psalm 27:11 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
  10. Psalm 27:11 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
  11. Psalm 27:12 tn Heb “do not give me over to the desire of my enemies.”
  12. Psalm 27:12 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
  13. Psalm 27:13 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.
  14. Psalm 27:14 tn Or “wait.”
  15. Psalm 27:14 tn Heb “be strong and let your heart be confident.”
New English Translation (NET)

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Proverbs 6:27-35

27 Can a man hold[a] fire[b] against his chest[c]
without[d] burning his clothes?
28 Can[e] a man walk on hot coals
without scorching his feet?
29 So it is with[f] the one who sleeps with[g] his neighbor’s wife;
no one[h] who touches[i] her will escape punishment.[j] [k]
30 People[l] do not despise a thief when he steals
to fulfill his need[m] when he is hungry.
31 Yet[n] if he is caught[o] he must repay[p] seven times over,
he might even have to give[q] all the wealth of his house.
32 A man who commits adultery with a woman lacks sense,[r]
whoever does it destroys his own life.[s]
33 He will be beaten and despised,[t]
and his reproach will not be wiped away;[u]
34 for jealousy kindles[v] a husband’s[w] rage,
and he will not show mercy[x] when he takes revenge.
35 He will not consider[y] any compensation;[z]
he will not be willing, even if you multiply the compensation.[aa]

Footnotes:

  1. Proverbs 6:27 tn The Qal imperfect (with the interrogative) here has a potential nuance—“Is it possible to do this?” The sentence is obviously a rhetorical question making an affirmation that it is not possible.
  2. Proverbs 6:27 sn “Fire” provides the analogy for the sage’s warning: Fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, “Impossible Questions, Sayings, and Tasks,” Semeia 17 (1980): 19-34. The word “fire” (אֵשׁ, ʾesh) plays on the words “man” (אִישׁ,ʾish) and “woman” (אִשָּׁה, ʾishah); a passage like this probably inspired R. Gamaliel’s little explanation that what binds a man and a woman together in a holy marriage is י (yod) and ה (he), the two main letters of the holy name Yah. But if the Lord is removed from the relationship, that is, if these two letters are removed, all that is left is the אֵשׁ—the fire of passion. Since Gamaliel was the teacher of Paul, this may have influenced Paul’s advice that it was better to marry than to burn (1 Cor 7:9).
  3. Proverbs 6:27 tn Heb “snatch up fire into his bosom.”
  4. Proverbs 6:27 tn The second colon begins with the vav (ו) disjunctive on the noun, indicating a disjunctive clause; here it is a circumstantial clause.
  5. Proverbs 6:28 tn The particle indicates that this is another rhetorical question like that in v. 27.
  6. Proverbs 6:29 tn Heb “thus is the one.”
  7. Proverbs 6:29 tn Heb “approaches.” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations.
  8. Proverbs 6:29 tn Heb “anyone who touches her will not.”
  9. Proverbs 6:29 sn The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6).
  10. Proverbs 6:29 tn Heb “will be exempt from”; NASB, NLT “will not go unpunished.”
  11. Proverbs 6:29 tn The verb is יִנָּקֶה (yinnaqeh), the Niphal imperfect from נָקָה (naqah, “to be empty; to be clean”). From it we get the adjectives “clean,” “free from guilt,” “innocent.” The Niphal has the meanings (1) “to be cleaned out” (of a plundered city; e.g., Isa 3:26), (2) “to be clean; to be free from guilt; to be innocent” (Ps 19:14), (3) “to be free; to be exempt from punishment” [here], and (4) “to be free; to be exempt from obligation” (Gen 24:8).
  12. Proverbs 6:30 tn Heb “they do not despise.”
  13. Proverbs 6:30 tn Heb “himself” or “his life.” Since the word נֶפֶשׁ (nefesh, traditionally “soul”) refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.
  14. Proverbs 6:31 tn The term “yet” is supplied in the translation.
  15. Proverbs 6:31 tn Heb “is found out.” The perfect tense with the vav (ו) consecutive may continue or advance from a previous verb’s framework. Here it advances from “steals” in 6:30 and serves as the condition for the following imperfect verb.
  16. Proverbs 6:31 tn The imperfect tense has an obligatory nuance. The verb in the Piel means “to repay; to make restitution; to recompense”; cf. NCV, TEV, CEV “must pay back.”
  17. Proverbs 6:31 tn This final clause in the section is somewhat cryptic. The guilty thief must pay back sevenfold what he stole, even if it means he must use the substance of his whole house. The verb functions as an imperfect of possibility: “he might even give.”
  18. Proverbs 6:32 tn The term לֵב (lev, “mind, heart”) here represents thinking by means of metonymy (i.e., the mind stands for what the mind does). The overstatement, “lacking the ability to think,” means lacking discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NKJV “lacks understanding,” NCV, NRSV “has no sense.”
  19. Proverbs 6:32 tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c).
  20. Proverbs 6:33 tn Heb “He will find (or obtain) a wound and contempt.”
  21. Proverbs 6:33 sn Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast (Proverbs [TOTC], 75).
  22. Proverbs 6:34 tn The word “kindles” was supplied in the translation; both “rage” and “jealousy” have meanings connected to heat.
  23. Proverbs 6:34 tn Heb “a man’s.”
  24. Proverbs 6:34 tn The verb חָמַל (khamal) means “to show mercy; to show compassion; to show pity,” usually with the outcome of sparing or delivering someone. The idea here is that the husband will not spare the guilty man any of the punishment (cf. NRSV “he shows no restraint”).
  25. Proverbs 6:35 tn Heb “lift up the face of,” meaning “regard.”
  26. Proverbs 6:35 tc The MT’s “he will not lift the face of all of compensation” is probably a case of wrong word division. If the two letters of the word כֹל (kol, “all”) are divided and joined to the previous and following words, the text reads לֹא יִשָּׂא פָנֶיךָ לְכֹפֶר (loʾ yissaʾ faneka lekofer) “he will not lift your face for [any] compensation.”tn The word rendered “compensation” is כֹּפֶר (kofer); it is essentially a ransom price, a sum to be paid to deliver another from debt, bondage, or crime. The husband cannot accept payment as a ransom for a life, since what has happened cannot be undone so easily.
  27. Proverbs 6:35 tn BDB 1005 s.v. שֹׁחַד suggests that this term means “hush money” or “bribe” (cf. NIV, NRSV, NLT). C. H. Toy takes it as legal compensation (Proverbs [ICC], 142).
New English Translation (NET)

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The Daily Audio Bible Reading for Friday February 2, 2024 (NIV)

Exodus 15:19-17:7

19 For the horses of Pharaoh came with his chariots and his footmen into the sea,
and the Lord brought back the waters of the sea on them,
but the Israelites walked on dry land in the middle of the sea.”

20 Miriam the prophetess, the sister of Aaron, took a hand drum in her hand, and all the women went out after her with hand drums and with dances.[a] 21 Miriam sang in response[b] to them,

“Sing to the Lord, for he has triumphed gloriously;
the horse and its rider he has thrown into the sea.”[c]

The Bitter Water

22 [d] Then Moses led Israel to journey away[e] from the Red Sea. They went out to the wilderness of Shur, walked for three days[f] into the wilderness, and found no water. 23 Then they came to Marah,[g] but they were not able to drink[h] the waters of Marah, because[i] they were bitter.[j] (That is[k] why its name was[l] Marah.)

24 So the people murmured[m] against Moses, saying, “What can[n] we drink?” 25 He cried out to the Lord, and the Lord showed him[o] a tree.[p] When Moses[q] threw it into the water, the water became safe to drink. There the Lord[r] made for them[s] a binding ordinance,[t] and there he tested[u] them. 26 He said, “If you will diligently obey[v] the Lord your God, and do what is right[w] in his sight, and pay attention[x] to his commandments, and keep all his statutes, then all[y] the diseases[z] that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.”[aa]

27 Then they came to Elim,[ab] where there were twelve wells of water and seventy palm trees, and they camped there by the water.

The Provision of Manna

16 [ac] When[ad] they journeyed from Elim, the entire company[ae] of Israelites came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus[af] from the land of Egypt. The entire company[ag] of Israelites murmured against Moses and Aaron in the wilderness. The Israelites said to them, “If only we had died[ah] by the hand of the Lord in the land of Egypt, when we sat by[ai] the pots of meat, when we ate bread to the full,[aj] for you have brought us out into this wilderness to kill[ak] this whole assembly with hunger!”

Then the Lord said to Moses, “I am going to rain[al] bread from heaven for you, and the people will go out[am] and gather the amount for each day, so that I may test them.[an] Will they walk in my law[ao] or not? On the sixth day[ap] they will prepare what they bring in, and it will be twice as much as they gather every other day.”[aq]

Moses and Aaron said to all the Israelites, “In the evening[ar] you will know that the Lord has brought you out of the land of Egypt, and in the morning you will see[as] the glory of the Lord, because he has heard[at] your murmurings against the Lord. As for us, what are we,[au] that you should murmur against us?”

Moses said, “You will know this[av] when the Lord gives you[aw] meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we?[ax] Your murmurings are not against us,[ay] but against the Lord.”

Then Moses said to Aaron, “Tell the whole community[az] of the Israelites, ‘Come[ba] before the Lord, because he has heard your murmurings.’”

10 As Aaron spoke[bb] to the whole community of the Israelites and they looked toward the wilderness, there the glory of the Lord[bc] appeared[bd] in the cloud, 11 and the Lord spoke to Moses, 12 “I have heard the murmurings of the Israelites. Tell them, ‘During the evening[be] you will eat meat,[bf] and in the morning you will be satisfied[bg] with bread, so that you may know[bh] that I am the Lord your God.’”[bi]

13 In the evening the quail[bj] came up and covered the camp, and in the morning a layer of dew was all around the camp. 14 When[bk] the layer of dew had evaporated,[bl] there on the surface of the wilderness was a thin flaky substance,[bm] thin like frost on the earth. 15 When[bn] the Israelites saw it, they said to one another,[bo] “What is it?” because they did not know what it was.[bp] Moses said to them, “It is the bread[bq] that the Lord has given you for food.[br]

16 “This is what[bs] the Lord has commanded:[bt] ‘Each person is to gather[bu] from it what he can eat, an omer[bv] per person[bw] according to the number[bx] of your people;[by] each one will pick it up[bz] for whoever lives[ca] in his tent.’” 17 The Israelites did so, and they gathered—some more, some less. 18 When[cb] they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.

19 Moses said to them, “No one[cc] is to keep any of it[cd] until morning.” 20 But they did not listen to Moses; some[ce] kept part of it until morning, and it was full[cf] of worms and began to stink, and Moses was angry with them. 21 So they gathered it each morning,[cg] each person according to what he could eat, and when the sun got hot, it would melt.[ch] 22 And[ci] on the sixth day they gathered twice as much food, two omers[cj] per person;[ck] and all the leaders[cl] of the community[cm] came and told[cn] Moses. 23 He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work,[co] a holy Sabbath[cp] to the Lord. Whatever you want to[cq] bake, bake today;[cr] whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”

24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it. 25 Moses said, “Eat it today, for today is a Sabbath to the Lord; today you will not find it in the area.[cs] 26 Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.”

27 On the seventh day some of the people went out to gather it, but they found nothing. 28 So the Lord said to Moses, “How long do you refuse[ct] to obey my commandments and my instructions? 29 See, because the Lord has given you the Sabbath, that is why[cu] he is giving you food for two days on the sixth day. Each of you stay where you are;[cv] let no one[cw] go out of his place on the seventh day.” 30 So the people rested on the seventh day.

31 The house of Israel[cx] called its name “manna.”[cy] It was like coriander seed and was white, and it tasted[cz] like wafers with honey.

32 Moses said, “This is what[da] the Lord has commanded: ‘Fill an omer with it to be kept[db] for generations to come,[dc] so that they may see[dd] the food I fed you in the wilderness when I brought you out from the land of Egypt.’” 33 Moses said to Aaron, “Take a jar and put in it an omer full of manna, and place it before the Lord to be kept for generations to come.” 34 Just as the Lord commanded Moses, so Aaron placed it before the ark of the testimony[de] for safekeeping.[df]

35 Now the Israelites ate manna forty years, until they came to a land that was inhabited; they ate manna until they came to the border of the land of Canaan. 36 (Now an omer is one-tenth of an ephah.)[dg]

Water at Massah and Meribah

17 [dh] The whole community[di] of the Israelites traveled on their journey[dj] from the wilderness of Sin according to the Lord’s instruction, and they pitched camp in Rephidim.[dk] Now[dl] there was no water for the people to drink.[dm] So the people contended[dn] with Moses, and they said, “Give us water to drink!”[do] Moses said to them, “Why do you contend[dp] with me? Why do you test[dq] the Lord? But the people were very thirsty[dr] there for water, and they murmured against Moses and said, “Why in the world[ds] did you bring us up from Egypt—to kill us and our children and our cattle with thirst?”[dt]

Then Moses cried out to the Lord, “What will I do with[du] this people?—a little more[dv] and they will stone me!”[dw] The Lord said to Moses, “Go over before the people;[dx] take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go. I will be standing[dy] before you there on[dz] the rock in Horeb, and you will strike[ea] the rock, and water will come out of it so that the people may drink.”[eb] And Moses did so in plain view[ec] of the elders of Israel.

He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the Lord,[ed] saying, “Is the Lord among us or not?”

Footnotes:

  1. Exodus 15:20 sn See J. N. Eaton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.
  2. Exodus 15:21 tn The verb עָנָה (ʿanah) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.
  3. Exodus 15:21 sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.
  4. Exodus 15:22 sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning—and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert—he did not bring them into the desert to let them die. But there is a deeper level to this story—the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to the instructions for the people (C'); and the central turning point is the wonder miracle (D).
  5. Exodus 15:22 tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey—and he is following God. So the point is that God was leading Israel to the bitter water.
  6. Exodus 15:22 sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain—not worship.
  7. Exodus 15:23 sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here—to the bitter waters and to Egypt itself—God can deliver from either.
  8. Exodus 15:23 tn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do.
  9. Exodus 15:23 tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.
  10. Exodus 15:23 sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?
  11. Exodus 15:23 tn The עַל־כֵּן (ʿal ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place—but they certainly could have.
  12. Exodus 15:23 tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed.
  13. Exodus 15:24 tn The verb וַיִּלֹּנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining—they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.
  14. Exodus 15:24 tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions—he cried “to” Yahweh, but the people murmured “against” Moses.
  15. Exodus 15:25 tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).
  16. Exodus 15:25 tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”sn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have—even to this day—the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (“showed, instructed”) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them.
  17. Exodus 15:25 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
  18. Exodus 15:25 tn Heb “there he”; the referent (the Lord) is supplied for clarity.
  19. Exodus 15:25 tn Heb “for him” (referring to Israel as a whole).
  20. Exodus 15:25 tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”
  21. Exodus 15:25 tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was.
  22. Exodus 15:26 tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shamaʿ). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).
  23. Exodus 15:26 tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.
  24. Exodus 15:26 tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.
  25. Exodus 15:26 tn The substantive כָּל (kol, “all of”) in a negative clause can be translated “none of.”
  26. Exodus 15:26 sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true—“if you do not obey, then I will bring these diseases.”
  27. Exodus 15:26 tn The form is רֹפְאֶךָ (rofeʾekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive—the Lord heals them.sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).
  28. Exodus 15:27 sn Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people’s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life.
  29. Exodus 16:1 sn Exod 16 plays an important part in the development of the book’s theme. It is part of the wider section that is the prologue leading up to the covenant at Sinai, a part of which was the obligation of obedience and loyalty (P. W. Ferris, Jr., “The Manna Narrative of Exodus 16:1-10, ” JETS 18 [1975]: 191-99). The record of the wanderings in the wilderness is selective and not exhaustive. It may have been arranged somewhat topically for instructional reasons. U. Cassuto describes this section of the book as a didactic anthology arranged according to association of both context and language (Exodus, 187). Its themes are: lack of vital necessities, murmuring, proving, and providing. All the wilderness stories reiterate the same motifs. So, later, when Israel arrived in Canaan, they would look back and be reminded that it was Yahweh who brought them all the way, in spite of their rebellions. Because he is their Savior and their Provider, he will demand loyalty from them. In the Manna Narrative there is murmuring over the lack of bread (1-3), the disputation with Moses (4-8), the appearance of the glory and the promise of bread (9-12), the provision (13-22), the instructions for the Sabbath (23-30), and the memorial manna (31-36).
  30. Exodus 16:1 tn The sentence begins with a preterite and vav (ו) consecutive, which can be subordinated to the next clause with the preterite and vav consecutive. Here it has been treated as a temporal clause.
  31. Exodus 16:1 tn The word is often rendered “congregation” (so KJV, ASV, NASB, NRSV), but the modern perception of a congregation is not exactly what is in mind in the desert. Another possible rendering is “community” (NAB, NIV, NCV, TEV) or “assembly.” The Hebrew word is used of both good and bad groups (Judg 14:8; Pss 1:5; 106:17-18).
  32. Exodus 16:1 tn The form in the text is לְצֵאתָם (letseʾtam, “after their going out”). It clearly refers to their deliverance from Egypt, and so it may be vividly translated.
  33. Exodus 16:2 tn Or “community” or “assembly.”
  34. Exodus 16:3 tn The text reads: מִי־יִתֵּן מוּתֵנוּ (mi yitten mutenu, “who will give our dying”) meaning “If only we had died.” מוּתֵנוּ is the Qal infinitive construct with the suffix. This is one way that Hebrew expresses the optative with an infinitive construct. See R. J. Williams, Hebrew Syntax, 91-92, §547.
  35. Exodus 16:3 tn The form is a Qal infinitive construct used in a temporal clause, and the verb “when we ate” has the same structure.
  36. Exodus 16:3 sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1-20). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.
  37. Exodus 16:3 tn לְהָמִית (lehamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.
  38. Exodus 16:4 tn The particle הִנְנִי (hineni) before the active participle indicates the imminent future action: “I am about to rain.”
  39. Exodus 16:4 tn This verb and the next are the Qal perfect tenses with vav (ו) consecutives; they follow the sequence of the participle, and so are future in orientation. The force here is instruction—“they will go out” or “they are to go out.”
  40. Exodus 16:4 tn The verb in the purpose/result clause is the Piel imperfect of נָסָה (nasah), אֲנַסֶּנוּ (ʾanassenu)—“in order that I may prove them [him].” The giving of the manna will be a test of their obedience to the detailed instructions of God as well as being a test of their faith in him (if they believe him they will not gather too much). In chap. 17 the people will test God, showing that they do not trust him.
  41. Exodus 16:4 sn The word “law” here properly means “direction” at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.
  42. Exodus 16:5 tn Heb “and it will be on the sixth day.”
  43. Exodus 16:5 sn There is a question here concerning the legislation—the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.
  44. Exodus 16:6 tn The text simply has “evening, and you will know.” Gesenius notes that the perfect tense with the vav consecutive occurs as the apodosis to temporal clauses or their equivalents. Here the first word implies the idea “[when it becomes] evening” or simply “[in the] evening” (GKC 337-38 §112.oo).sn Moses is very careful to make sure that they know it is Yahweh who has brought them out, and it will be Yahweh who will feed them. They are going to be convinced of this now.
  45. Exodus 16:7 tn Heb “morning, and you will see.”
  46. Exodus 16:7 tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.
  47. Exodus 16:7 tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we—what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.
  48. Exodus 16:8 tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error—even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason—there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”
  49. Exodus 16:8 tn Here again is an infinitive construct with the preposition forming a temporal clause.
  50. Exodus 16:8 tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we—what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.
  51. Exodus 16:8 tn The word order is “not against us [are] your murmurings.”
  52. Exodus 16:9 tn Or “congregation” (KJV, ASV, NASB, NRSV); the same word occurs in v. 10.
  53. Exodus 16:9 tn The verb means “approach, draw near.” It is used in the Torah of drawing near for religious purposes. It is possible that some sacrifice was involved here, but no mention is made of that.
  54. Exodus 16:10 tn Heb “and it was as Aaron spoke.” The construction uses the temporal indicator and then the Piel infinitive construct followed by the subjective genitive “Aaron.”
  55. Exodus 16:10 sn S. R. Driver says, “A brilliant glow of fire…symbolizing Jehovah’s presence, gleamed through the cloud, resting…on the Tent of Meeting. The cloud shrouds the full brilliancy of the glory, which human eye could not behold” (Exodus, 147-48; see also Ezek 1:28; 3:12, 23; 8:4; 9:3, et al.). A Hebrew word often translated “behold” or “lo” introduces the surprising sight.
  56. Exodus 16:10 tn The verb is the Niphal perfect of the verb “to see”—“it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject—“he appeared.”
  57. Exodus 16:12 tn Heb “during the evenings”; see Exod 12:6.
  58. Exodus 16:12 sn One of the major interpretive difficulties is the comparison between Exod 16 and Num 11. In Numbers we find that the giving of the manna was about 24 months after the Exod 16 time (assuming there was a distinct time for this chapter), that it was after the erection of the tabernacle, that Taberah (the Burning) preceded it (not in Exod 16), that the people were tired of the manna (not that there was no bread to eat) and so God would send the quail, and that there was a severe tragedy over it. In Exod 16 both the manna and the quail are given on the same day, with no mention of quail on the following days. Contemporary scholarship generally assigns the accounts to two different sources because complete reconciliation seems impossible. Even if we argue that Exodus has a thematic arrangement and “telescopes” some things to make a point, there will still be difficulties in harmonization. Two considerations must be kept in mind: 1) First, they could be separate events entirely. If this is true, then they should be treated separately as valid accounts of things that appeared or occurred during the period of the wanderings. Similar things need not be the same thing. 2) Secondly, strict chronological order is not always maintained in the Bible narratives, especially if it is a didactic section. Perhaps Exod 16 describes the initiation of the giving of manna as God’s provision of bread, and therefore placed in the prologue of the covenant, and Num 11 is an account of a mood which developed over a period of time in response to the manna. Num 11 would then be looking back from a different perspective.
  59. Exodus 16:12 tn The verb means “to be sated, satisfied”; in this context it indicates that they would have sufficient bread to eat—they would be full.
  60. Exodus 16:12 tn The form is a Qal perfect with the vav (ו) consecutive; it is in sequence with the imperfect tenses before it, and so this is equal to an imperfect nuance. But, from the meanings of the words, it is clear that this will be the outcome of their eating the food, a divinely intended outcome.
  61. Exodus 16:12 sn This verse supports the view taken in chap. 6 concerning the verb “to know.” Surely the Israelites by now knew that Yahweh was their God. Yes, they did. But they had not experienced what that meant; they had not received the fulfillment of the promises.
  62. Exodus 16:13 sn These are migratory birds, said to come up in the spring from Arabia flying north and west, and in the fall returning. They fly with the wind, and so generally alight in the evening, covering the ground. If this is part of the explanation, the divine provision would have had to alter their flight paths to bring them to the Israelites, and bring them in vast numbers.
  63. Exodus 16:14 tn Heb “and [the dew…] went up.”
  64. Exodus 16:14 tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the main clause; since that clause calls special attention to what was there after the dew evaporated.
  65. Exodus 16:14 sn Translations usually refer to the manna as “bread.” In fact it appears to be more like grain, because it could be ground in hand-mills and made into cakes. The word involved says it is thin, flakelike (if an Arabic etymological connection is correct). What is known about it from the Bible in Exodus is that it was a very small flakelike substance, it would melt when the sun got hot, if left over it bred worms and became foul, it could be ground, baked, and boiled, it was abundant enough for the Israelites to gather an omer a day per person, and they gathered it day by day throughout the wilderness sojourn. Num 11 says it was like coriander seed with the appearance of bdellium, it tasted like fresh oil, and it fell with the dew. Deut 8:3 says it was unknown to Israel or her ancestors; Psalm 78:24 parallels it with grain. Some scholars compare ancient references to honeydew that came from the heavens. F. S. Bodenheimer (“The Manna of Sinai,” BA 10 [1947]: 2) says that it was a sudden surprise for the nomadic Israelites because it provided what they desired—sweetness. He says that it was a product that came from two insects, making the manna a honeydew excretion from plant lice and scale insects. The excretion hardens and drops to the ground as a sticky solid. He notes that some cicadas are called man in Arabic. This view accounts for some of the things in these passages: the right place, the right time, the right description, and a similar taste. But there are major difficulties: Exodus requires a far greater amount, it could breed worms, it could melt away, it could be baked into bread, it could decay and stink. The suggestion is in no way convincing. Bodenheimer argues that “worms” could mean “ants” that carried them away, but that is contrived—the text could have said ants. The fact that the Bible calls it “bread” creates no problem. לֶחֶם (lekhem) is used in a wide range of meanings from bread to all kinds of food including goats (Judg 13:15-16) and honey (1 Sam 14:24-28). Scripture does not say that manna was the only thing that they ate for the duration. But they did eat it throughout the forty years. It simply must refer to some supernatural provision for them in their diet. Modern suggestions may invite comparison and analysis, but they do not satisfy or explain the text.
  66. Exodus 16:15 tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.
  67. Exodus 16:15 tn Heb “a man to his brother.”
  68. Exodus 16:15 tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man huʾ ki loʾ yadeʿu mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account—a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157.
  69. Exodus 16:15 sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”
  70. Exodus 16:15 sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15, ” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15, ” AJBA (1974-75): 93-105.
  71. Exodus 16:16 tn Heb “the thing that.”
  72. Exodus 16:16 tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation—“here and now he commands you.”
  73. Exodus 16:16 tn The form is the plural imperative: “Gather [you] each man according to his eating.”
  74. Exodus 16:16 sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”
  75. Exodus 16:16 tn Heb “for a head.”
  76. Exodus 16:16 tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).
  77. Exodus 16:16 tn Traditionally “souls.”
  78. Exodus 16:16 tn Heb “will take.”
  79. Exodus 16:16 tn “lives” has been supplied.
  80. Exodus 16:18 tn The preterite with the vav (ו) consecutive is subordinated here as a temporal clause.
  81. Exodus 16:19 tn The address now is for “man” (אִישׁ, ʾish), “each one”; here the instruction seems to be focused on the individual heads of the households.
  82. Exodus 16:19 tn Or “some of it,” “from it.”
  83. Exodus 16:20 tn Heb “men”; this usage is designed to mean “some” (see GKC 447 §138.h, n. 1).
  84. Exodus 16:20 tn The verb וַיָּרֻם (vayyarum) is equivalent to a passive—“it was changed”—to which “worms” is added as an accusative of result (GKC 388-89 §121.d, n. 2).
  85. Exodus 16:21 tn Heb “morning by morning.” This is an example of the repetition of words to express the distributive sense; here the meaning is “every morning” (see GKC 388 §121.c).
  86. Exodus 16:21 tn The perfect tenses here with vav (ו) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 §159.g).
  87. Exodus 16:22 tn Heb “and it happened/was.”
  88. Exodus 16:22 tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).
  89. Exodus 16:22 tn Heb “for one.”
  90. Exodus 16:22 tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.
  91. Exodus 16:22 tn Or “congregation” (KJV, ASV, NASB, NRSV).
  92. Exodus 16:22 sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).
  93. Exodus 16:23 tn The noun שַׁבָּתוֹן (shabbaton) has the abstract ending on it: “resting, ceasing.” The root word means “cease” from something, more than “to rest.” The Law would make it clear that they were to cease from their normal occupations and do no common work.
  94. Exodus 16:23 tn The technical expression is now used: שַׁבַּת־קֹדֶשׁ (shabbat qodesh, “a holy Sabbath”) meaning a “cessation of/for holiness” for Yahweh. The rest was to be characterized by holiness.
  95. Exodus 16:23 tn The two verbs in these objective noun clauses are desiderative imperfects—“bake whatever you want to bake.”
  96. Exodus 16:23 tn The word “today” is implied from the context.
  97. Exodus 16:25 tn Heb “in the field” (so KJV, ASV, NASB, NCV, NRSV); NAB, NIV, NLT “on the ground.”
  98. Exodus 16:28 tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present.
  99. Exodus 16:29 sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love—it was accomplished through the double portion on the sixth day—B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).
  100. Exodus 16:29 tn Heb “remain, a man where he is.”
  101. Exodus 16:29 tn Or “Let not anyone go” (see GKC 445 §138.d).
  102. Exodus 16:31 sn The name “house of Israel” is unusual in this context.
  103. Exodus 16:31 tn Hebrew מָן (man).
  104. Exodus 16:31 tn Heb “like seed of coriander, white, its taste was.”
  105. Exodus 16:32 tn Heb “This is the thing that.”
  106. Exodus 16:32 tn Heb “for keeping.”
  107. Exodus 16:32 tn Heb “according to your generations” (see Exod 12:14).
  108. Exodus 16:32 tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.
  109. Exodus 16:34 sn The “ark of the testimony” (Heb “the testimony”) is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.
  110. Exodus 16:34 tn Heb “for keeping.”
  111. Exodus 16:36 tn The words “omer” and “ephah” are transliterated Hebrew words. The omer is mentioned only in this passage. (It is different from a “homer” [cf. Ezek 45:11-14].) An ephah was a dry measure whose capacity is uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).sn The point of this chapter, with all its instructions and reports included, is God’s miraculous provision of food for his people. This is a display of sovereign power that differs from the display of military power. Once again the story calls for faith, but here it is faith in Yahweh to provide for his people. The provision is also a test to see if they will obey the instructions of God. Deut 8 explains this. The point, then, is that God provides for the needs of his people that they may demonstrate their dependence on him by obeying him. The exposition of this passage must also correlate to John 6. God’s providing manna from heaven to meet the needs of his people takes on new significance in the application that Jesus makes of the subject to himself. There the requirement is the same—will they believe and obey? But at the end of the event John explains that they murmured about Jesus.
  112. Exodus 17:1 sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).
  113. Exodus 17:1 tn Or “congregation” (KJV, ASV, NASB, NRSV).
  114. Exodus 17:1 tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.
  115. Exodus 17:1 sn The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.
  116. Exodus 17:1 tn The disjunctive vav introduces a parenthetical clause that is essential for this passage—there was no water.
  117. Exodus 17:1 tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).
  118. Exodus 17:2 tn The verb וַיָּרֶב (vayyarev) is from the root רִיב (riv); it forms the basis of the name “Meribah.” The word means “strive, quarrel, be in contention” and even “litigation.” A translation “quarrel” does not appear to capture the magnitude of what is being done here. The people have a legal dispute—they are contending with Moses as if bringing a lawsuit.
  119. Exodus 17:2 tn The imperfect tense with the vav (ו) follows the imperative, and so it carries the nuance of the logical sequence, showing purpose or result. This may be expressed in English as “give us water so that we may drink,” but more simply with the English infinitive, “give us water to drink.”sn One wonders if the people thought that Moses and Aaron had water and were withholding it from the people, or whether Moses was able to get it on demand. The people should have come to Moses to ask him to pray to God for water, but their action led Moses to say that they had challenged God (B. Jacob, Exodus, 476).
  120. Exodus 17:2 tn In this case and in the next clause the imperfect tenses are to be taken as progressive imperfects—the action is in progress.
  121. Exodus 17:2 tn The verb נָסָה (nasah) means “to test, tempt, try, prove.” It can be used of people simply trying to do something that they are not sure of (such as David trying on Saul’s armor), or of God testing people to see if they will obey (as in testing Abraham, Gen 22:1), or of people challenging others (as in the Queen of Sheba coming to test Solomon), and of the people in the desert in rebellion putting God to the test. By doubting that God was truly in their midst, and demanding that he demonstrate his presence, they tested him to see if he would act. There are times when “proving” God is correct and required, but that is done by faith (as with Gideon); when it is done out of unbelief, then it is an act of disloyalty.
  122. Exodus 17:3 tn The verbs and the pronouns in this verse are in the singular because “the people” is singular in form.
  123. Exodus 17:3 tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, “why is this you have brought us up?” (R. J. Williams, Hebrew Syntax, 24, §118).
  124. Exodus 17:3 sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them.
  125. Exodus 17:4 tn The preposition ל (lamed) is here specification, meaning “with respect to” (see R. J. Williams, Hebrew Syntax, 49, §273).
  126. Exodus 17:4 tn Or “they are almost ready to stone me.”
  127. Exodus 17:4 tn The perfect tense with the vav (ו) consecutive almost develops an independent force; this is true in sentences where it follows an expression of time, as here (see GKC 334 §112.x).
  128. Exodus 17:5 tn “Pass over before” indicates that Moses is the leader who goes first, and the people follow him. In other words, לִפְנֵי (lifne) indicates time and not place here (B. Jacob, Exodus, 477-78).
  129. Exodus 17:6 tn The construction uses הִנְנִי עֹמֵד (hineni ʿomed) to express the futur instans or imminent future of the verb: “I am going to be standing.”sn The reader has many questions when studying this passage—why water from a rock, why Horeb, why strike the rock when later only speak to it, why recall the Nile miracles, etc. B. Jacob (Exodus, 479-80) says that all these are answered when it is recalled that they were putting God to the test. So water from the rock, the most impossible thing, cleared up the question of his power. Doing it at Horeb was significant because there Moses was called and told he would bring them to this place. Since they had doubted God was in their midst, he would not do this miracle in the camp, but would have Moses lead the elders out to Horeb. If people doubt God is in their midst, then he will choose not to be in their midst. And striking the rock recalled striking the Nile; there it brought death to Egypt, but here it brought life to Israel. There could be little further doubting that God was with them and able to provide for them.
  130. Exodus 17:6 tn Or “by” (NIV, NLT).
  131. Exodus 17:6 tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows the future nuance of the participle and so is equivalent to an imperfect tense nuance of instruction.
  132. Exodus 17:6 tn These two verbs are also perfect tenses with vav (ו) consecutive: “and [water] will go out…and [the people] will drink.” But the second verb is clearly the intent or the result of the water gushing from the rock, and so it may be subordinated.sn The presence of Yahweh at this rock enabled Paul to develop a midrashic lesson, an analogical application: Christ was present with Israel to provide water for them in the wilderness. So this was a Christophany. But Paul takes it a step further to equate the rock with Christ, for just as it was struck to produce water, so Christ would be struck to produce rivers of living water. The provision of bread to eat and water to drink provided for Paul a ready analogy to the provisions of Christ in the gospel (1 Cor 10:4).
  133. Exodus 17:6 tn Heb “in the eyes of.”
  134. Exodus 17:7 sn The name Massah (מַסָּה, massah) means “Proving”; it is derived from the verb “test, prove, try.” And the name Meribah (מְרִיבָה, merivah) means “Strife”; it is related to the verb “to strive, quarrel, contend.” The choice of these names for the place would serve to remind Israel for all time of this failure with God. God wanted this and all subsequent generations to know how unbelief challenges God. And yet, he gave them water. So in spite of their failure, he remained faithful to his promises. The incident became proverbial, for it is the warning in Ps 95:7-8, which is quoted in Heb 3:15: “Oh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. There your fathers tested me and tried me, and they saw my works for forty years.” The lesson is clear enough: to persist in this kind of unbelief could only result in the loss of divine blessing. Or, to put it another way, if they refused to believe in the power of God, they would wander powerless in the wilderness. They had every reason to believe, but they did not. (Note that this does not mean they are unbelievers, only that they would not take God at his word.)
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Matthew 22:1-33

The Parable of the Wedding Banquet

22 Jesus spoke[a] to them again in parables, saying: “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son. He sent his slaves[b] to summon those who had been invited to the banquet, but they would not come. Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready.[c] My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’ But they were indifferent and went away, one to his farm, another to his business. The[d] rest seized his slaves, insolently mistreated them, and killed them. The[e] king was furious! He sent his soldiers, and they put those murderers to death[f] and set their city[g] on fire. Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. So go into the main streets and invite everyone you find to the wedding banquet.’ 10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests. 11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. 12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say.[h] 13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness,[i] where there will be weeping and gnashing of teeth!’ 14 For many are called, but few are chosen.”

Paying Taxes to Caesar

15 Then the Pharisees[j] went out and planned together to entrap him with his own words.[k] 16 They sent to him their disciples along with the Herodians,[l] saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth.[m] You do not court anyone’s favor because you show no partiality.[n] 17 Tell us then, what do you think? Is it right[o] to pay taxes[p] to Caesar[q] or not?”

18 But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me? 19 Show me the coin used for the tax.” So[r] they brought him a denarius.[s] 20 Jesus[t] said to them, “Whose image[u] is this, and whose inscription?” 21 They replied,[v] “Caesar’s.” He said to them,[w] “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.”[x] 22 Now when they heard this they were stunned,[y] and they left him and went away.

Marriage and the Resurrection

23 The same day Sadducees[z] (who say there is no resurrection)[aa] came to him and asked him,[ab] 24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children[ac] for his brother.’[ad] 25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother. 26 The second did the same, and the third, down to the seventh. 27 Last[ae] of all, the woman died. 28 In the resurrection, therefore, whose wife of the seven will she be? For they all had married her.”[af] 29 Jesus[ag] answered them, “You are deceived,[ah] because you don’t know the scriptures or the power of God. 30 For in the resurrection they neither marry nor are given in marriage, but are like angels[ai] in heaven. 31 Now as for the resurrection of the dead, have you not read what was spoken to you by God,[aj] 32 I am the God of Abraham, the God of Isaac, and the God of Jacob’?[ak] He is not the God of the dead but of the living!”[al] 33 When the crowds heard this, they were amazed at his teaching.

Footnotes:

  1. Matthew 22:1 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
  2. Matthew 22:3 tn See the note on the word “slave” in 8:9.
  3. Matthew 22:4 tn Grk “Behold, I have prepared my meal.” In some contexts, however, to translate ἄριστον (ariston) as “meal” or “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”
  4. Matthew 22:6 tn Here δέ (de) has not been translated.
  5. Matthew 22:7 tn Here δέ (de) has not been translated.
  6. Matthew 22:7 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apōlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
  7. Matthew 22:7 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.
  8. Matthew 22:12 tn Grk “he was silent.”
  9. Matthew 22:13 tn The Greek term translated “darkness” (σκότος) is associated with Tartarus in Aeschylus, Eumenides 72; other references to the darkness of death and the underworld can be found throughout the classical literature as far back as Homer. BDAG 932 s.v. σκότος 1 states: “Of the darkness of the place of punishment far removed fr. the heavenly kingdom (Philo, Exsecr. 152 βαθὺ σκότος. Cp. Wsd 17:20; PsSol 14:9.—σκ. κ. βόρβορος ‘gloom and muck’ await those who are untrue to the Eleusinian Mysteries, Ael. Aristid. 22, 10 K.=19 p. 421 D. Of the darkness of death and the underworld in Hom. and the Trag. As the domain of evil spirits PGM 36, 138; Theoph. Ant. 2, 7 [p. 110, 5]) τὸ σκ. τὸ ἐξώτερον the darkness outside Mt 8:12; 22:13; 25:30.”
  10. Matthew 22:15 sn See the note on Pharisees in 3:7.
  11. Matthew 22:15 tn Grk “trap him in word.”
  12. Matthew 22:16 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.
  13. Matthew 22:16 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
  14. Matthew 22:16 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
  15. Matthew 22:17 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
  16. Matthew 22:17 tn According to L&N 57.180 the term κῆνσος (kēnsos) was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government.sn This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
  17. Matthew 22:17 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
  18. Matthew 22:19 tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
  19. Matthew 22:19 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dēnarion) has been translated simply as “silver coin” with an explanatory note.sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that they had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar stamped on it.
  20. Matthew 22:20 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated.
  21. Matthew 22:20 tn Or “whose likeness.”sn In this passage Jesus points to the image (Grk εἰκών, eikōn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
  22. Matthew 22:21 tn Grk “they said to him.”
  23. Matthew 22:21 tn Grk “then he said to them.” τότε (tote) has not been translated to avoid redundancy.
  24. Matthew 22:21 sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
  25. Matthew 22:22 tn Grk “they were amazed.”
  26. Matthew 22:23 sn See the note on Sadducees in 3:7.
  27. Matthew 22:23 sn This remark is best regarded as a parenthetical note by the author.
  28. Matthew 22:23 tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  29. Matthew 22:24 tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).
  30. Matthew 22:24 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
  31. Matthew 22:27 tn Here δέ (de) has not been translated.
  32. Matthew 22:28 tn Grk “For all had her.”
  33. Matthew 22:29 tn Grk “And answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation.
  34. Matthew 22:29 tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).
  35. Matthew 22:30 tc Most witnesses have “of God” after “angels,” although some mss read ἄγγελοι θεοῦ (angeloi theou; א L ƒ13 28 33 892 1241 1424) while others have ἄγγελοι τοῦ θεοῦ (angeloi tou theou; W Γ Δ 0102 0161 565 579 M). Whether with or without the article, the reading “of God” appears to be a motivated addition. A few significant witnesses lack the adjunct (B D Θ 0233 ƒ1 700 sa); this coupled with strong internal evidence argues for the authenticity of the shorter reading.sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
  36. Matthew 22:31 tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.
  37. Matthew 22:32 sn A quotation from Exod 3:6.
  38. Matthew 22:32 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
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Psalm 27:1-6

Psalm 27[a]

By David.

27 The Lord is my light[b] and my salvation.
I fear no one.[c]
The Lord protects my life.
I am afraid of no one.[d]
When evil men attack me[e]
to devour my flesh,[f]
when my adversaries and enemies attack me,[g]
they stumble and fall.[h]
Even when an army is deployed against me,
I do not fear.[i]
Even when war is imminent,[j]
I remain confident.[k]
I have asked the Lord for one thing—
this is what I desire!
I want to live[l] in the Lord’s house[m] all the days of my life,
so I can gaze at the splendor[n] of the Lord
and contemplate in his temple.
He will surely[o] give me shelter[p] in the day of danger;[q]
he will hide me in his home.[r]
He will place me[s] on an inaccessible rocky summit.[t]
Now I will triumph
over my enemies who surround me.[u]
I will offer sacrifices in his dwelling place and shout for joy.[v]
I will sing praises to the Lord.

Footnotes:

  1. Psalm 27:1 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
  2. Psalm 27:1 sn “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. Another option is that “light” refers here to divine guidance (see Ps 43:3).
  3. Psalm 27:1 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one.”
  4. Psalm 27:1 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
  5. Psalm 27:2 tn Heb “draw near to me.”
  6. Psalm 27:2 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
  7. Psalm 27:2 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
  8. Psalm 27:2 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
  9. Psalm 27:3 tn Heb “my heart does not fear.”
  10. Psalm 27:3 tn Heb “if war rises up against me.”
  11. Psalm 27:3 tn Heb “in this [i.e., “during this situation”] I am trusting.”
  12. Psalm 27:4 tn Heb “for me to live.”
  13. Psalm 27:4 sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
  14. Psalm 27:4 tn Or “beauty.”
  15. Psalm 27:5 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
  16. Psalm 27:5 tn Heb “he will hide me in his hut.”
  17. Psalm 27:5 tn Or “trouble.”
  18. Psalm 27:5 tn Heb “tent.”
  19. Psalm 27:5 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
  20. Psalm 27:5 tn Heb “on a rocky summit he lifts me up.” The Lord places the psalmist in an inaccessible place where his enemies cannot reach him. See Ps 18:2.
  21. Psalm 27:6 tn Heb “and now my head will be lifted up over my enemies all around me.”sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).
  22. Psalm 27:6 tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
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Proverbs 6:20-26

20 My child,[a] guard the commands of your father
and do not forsake the instruction of your mother.
21 Bind them[b] on your heart[c] continually;
fasten them around your neck.
22 When you walk about,[d] they[e] will guide you;
when you lie down, they will watch over you;
when you wake up,[f] they will talk[g] to you.
23 For the commandments[h] are like[i] a lamp,[j]
instruction is like a light,
and rebukes of discipline are like[k] the road leading to life,[l]
24 by keeping[m] you from the evil woman,[n]
from the smooth tongue of[o] the loose woman.[p]
25 Do not lust[q] in your heart for her beauty,
and do not let her captivate you with her alluring eyes;[r]
26 for on account of[s] a prostitute one is brought down to a loaf of bread,
but the wife of another man[t] preys on your precious life.[u]

Footnotes:

  1. Proverbs 6:20 tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against the adulterous woman. However, since even in this particular folly the temptation works both ways, the general address to either young men or women is retained. Similar warnings would apply to daughters to be warned of smooth-talking, seductive men.
  2. Proverbs 6:21 sn The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8.
  3. Proverbs 6:21 sn The Hebrew word לֵב (lev) “heart” includes the mind. Hebrew does not separate “heart knowledge” and “head knowledge.” While “heart” may convey a deep commitment, the “mind” is crucial to considering and adopting the instruction. To have the instruction “on your mind” is critical to the deliberate talking to oneself needed to conform to the instruction, to meditating on it and assimilating it into one’s world view.
  4. Proverbs 6:22 tn The verbal form is the Hitpael infinitive construct with a preposition and a suffixed subjective genitive to form a temporal clause. The term הָלַךְ (halakh) in this verbal stem means “to go about; to go to and fro.” The use of these terms in v. 22 also alludes to Deut 6:7.
  5. Proverbs 6:22 tn Heb “it will guide you.” The verb is singular and the instruction is the subject.
  6. Proverbs 6:22 tn Heb “Then you will wake up. It (the instruction) will talk to you.” In both of the preceding cola an infinitive construct was used for the temporal clauses. Now the construction uses a perfect tense with vav (ו) consecutive. The verb verb “wake up” is consecutive to “lie down [to sleep].” But it is also the circumstance for the following verb “will talk,” so it is has been subordinated here as a temporal clause.
  7. Proverbs 6:22 sn The meaning of the verb שִׂיחַ (siakh) has been understood variously as meditating, considering, whispering, or talking (in praise or complaint); cf. TEV, NLT “advise you.” The picture here is that the person has been so dedicated to the instruction that it is the first thing that comes to mind upon waking. The words of instruction “bound on the mind/heart” in 6:21 become, in today’s terminology, the words of one’s self-talk.
  8. Proverbs 6:23 tn Heb “the commandment” (so KJV, NASB, NRSV).
  9. Proverbs 6:23 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
  10. Proverbs 6:23 sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.
  11. Proverbs 6:23 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
  12. Proverbs 6:23 tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.
  13. Proverbs 6:24 tn The infinitive construct is epexegetical here, explaining how these teachings function as lights: “by keeping you.” This verse is the transition from the general admonition about heeding the teachings to the practical application.
  14. Proverbs 6:24 tc The word translated “woman” is modified by רַע (raʿ, “evil”) in the sense of violating the codes of the community and inflicting harm on others. The BHS editors propose changing it to read “strange woman” as before, but there is not support for that. Some commentaries follow the LXX and read רַע as “wife of a neighbor” (cf. NAB; also NRSV “the wife of another”; CEV “someone else’s wife”) but that seems to be only a clarification.
  15. Proverbs 6:24 tn The word “tongue” is not in construct; the word “foreign woman” is in apposition to “smooth of tongue,” specifying whose it is. The word “smooth” then is the object of the preposition, “tongue” is the genitive of specification, and “foreign woman” in apposition.
  16. Proverbs 6:24 sn The description of the woman as a “strange woman” and now a “loose [Heb “foreign”] woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward, and loose. It does not necessarily mean that she is not ethnically an Israelite.
  17. Proverbs 6:25 tn The negated jussive gives the young person an immediate warning. The verb חָמַד (khamad) means “to desire,” and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting.sn Lusting after someone in the heart, according to Jesus, is a sin of the same kind as the act, not just the first step toward it (Matt 5:28). Playing with temptation in the heart—the seat of the will and the emotions—is only the heart reaching out after the sin.
  18. Proverbs 6:25 tn Heb “her eyelids” (so KJV, NASB); NRSV “eyelashes”; TEV “flirting eyes”). This term is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30). The term “alluring” is not in the Hebrew text, but is supplied in the translation for the sake of clarification.
  19. Proverbs 6:26 tn The word בְּעַד (beʿad) may be taken either as “on account of” (= by means of a) prostitute (cf. ASV, NASB), or “for the price of” a prostitute (cf. NAB). Most expositors take the first reading, though that use of the preposition is unattested, and then must supply “one is brought to.” The verse would then say that going to a prostitute can bring a man to poverty, but going to another man’s wife can lead to death. If the second view were taken, it would mean that one had a smaller price than the other. It is not indicating that one is preferable to the other; both are to be avoided.
  20. Proverbs 6:26 tn Heb “the wife of a man.”
  21. Proverbs 6:26 tn These two lines might be an example of synthetic parallelism, that is, “A, what’s more B.” The A-line describes the detrimental moral effect of a man going to a professional prostitute; the B-line heightens this and describes the far worse effect—moral and mortal!—of a man committing adultery with another man’s wife. When a man goes to a prostitute, he lowers himself to become nothing more than a “meal ticket” to sustain the life of that woman; however, when a man commits adultery, he places his very life in jeopardy—the rage of the husband could very well kill him.
New English Translation (NET)

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The Daily Audio Bible Reading for Thursday February 1, 2024 (NIV)

Exodus 13:17-15:18

The Leading of God

17 [a] When Pharaoh released[b] the people, God did not lead them[c] by the way to the land[d] of the Philistines,[e] although[f] that was nearby, for God said,[g] “Lest[h] the people change their minds[i] and return to Egypt when they experience[j] war.” 18 So God brought the people around by the way of the wilderness to the Red Sea,[k] and the Israelites went up from the land of Egypt prepared for battle.[l]

19 Moses took the bones of Joseph with him, for Joseph[m] had made the Israelites solemnly swear,[n] “God will surely attend to[o] you, and you will carry[p] my bones up from this place with you.”

20 They journeyed from Sukkoth and camped in Etham, on the edge of the desert. 21 Now the Lord was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light,[q] so that they could[r] travel day or night.[s] 22 He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people.[t]

The Victory at the Red Sea

14 [u] The Lord spoke to Moses, “Tell the Israelites that they must turn and camp[v] before Pi Hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it.[w] Pharaoh will think[x] regarding the Israelites, ‘They are wandering around confused[y] in the land—the desert has closed in on them.’[z] I will harden[aa] Pharaoh’s heart, and he will chase after them. I will gain honor[ab] because of Pharaoh and because of all his army, and the Egyptians will know[ac] that I am the Lord.” So this is what they did.[ad]

When it was reported[ae] to the king of Egypt that the people had fled,[af] the heart of Pharaoh and his servants was turned against the people, and the king and his servants said,[ag] “What in the world have we done?[ah] For we have released the people of Israel[ai] from serving us!” Then he prepared[aj] his chariots and took his army[ak] with him. He took 600 select[al] chariots, and all the rest of the chariots of Egypt,[am] and officers[an] on all of them.

But the Lord hardened the heart of Pharaoh king of Egypt, and he chased after the Israelites. Now the Israelites were going out defiantly.[ao] The Egyptians chased after them, and all the horses and chariots of Pharaoh and his horsemen and his army overtook them camping by the sea, beside Pi Hahiroth, before Baal Zephon. 10 When[ap] Pharaoh got closer,[aq] the Israelites looked up,[ar] and there were the Egyptians marching after them,[as] and they were terrified.[at] The Israelites cried out to the Lord,[au] 11 and they said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the desert?[av] What in the world[aw] have you done to us by bringing[ax] us out of Egypt? 12 Isn’t this what we told you[ay] in Egypt, ‘Leave us alone so that we can serve the Egyptians,[az] because it is better for us to serve[ba] the Egyptians than to die in the desert!’”[bb]

13 Moses said to the people, “Do not fear![bc] Stand firm[bd] and see[be] the salvation[bf] of the Lord that he will provide[bg] for you today; for the Egyptians that you see today you will never, ever see again.[bh] 14 The Lord[bi] will fight for you, and you can be still.”[bj]

15 The Lord said to Moses, “Why do you cry out to me? Tell the Israelites to move on.[bk] 16 And as for you,[bl] lift up your staff and extend your hand toward the sea and divide it, so that[bm] the Israelites may go through the middle of the sea on dry ground. 17 And as for me, I am going to harden[bn] the hearts of the Egyptians so that[bo] they will come after them, that I may be honored[bp] because[bq] of Pharaoh and his army and his chariots and his horsemen. 18 And the Egyptians will know[br] that I am the Lord when I have gained my honor[bs] because of Pharaoh, his chariots, and his horsemen.”

19 The angel of God, who was going before the camp of Israel, moved and went behind them, and the pillar[bt] of cloud moved from before them and stood behind them. 20 It came between the Egyptian camp and the Israelite camp; it was a dark cloud[bu] and it lit up the night so that one camp did not come near the other[bv] the whole night.[bw] 21 Moses stretched out his hand toward the sea, and the Lord drove the sea apart[bx] by a strong east wind all that night, and he made the sea into dry land, and the water was divided. 22 So the Israelites went through the middle of the sea on dry ground, the water forming a wall[by] for them on their right and on their left.

23 The Egyptians chased them and followed them into the middle of the sea—all the horses of Pharaoh, his chariots, and his horsemen. 24 In the morning watch[bz] the Lord looked down[ca] on the Egyptian army[cb] through the pillar of fire and cloud, and he threw the Egyptian army[cc] into a panic.[cd] 25 He jammed[ce] the wheels of their chariots so that they had difficulty driving,[cf] and the Egyptians said, “Let’s flee[cg] from Israel, for the Lord fights[ch] for them against Egypt!”

26 The Lord said to Moses, “Extend your hand toward the sea, so that the waters may flow back[ci] on the Egyptians, on their chariots, and on their horsemen!” 27 So Moses extended his hand toward the sea, and the sea returned to its normal state[cj] when the sun began to rise.[ck] Now the Egyptians were fleeing[cl] before it, but the Lord overthrew[cm] the Egyptians in the middle of the sea. 28 The water returned and covered the chariots and the horsemen and all the army of Pharaoh that was coming after the Israelites into the sea[cn]—not so much as one of them survived![co] 29 But the Israelites walked on dry ground in the middle of the sea, the water forming a wall for them on their right and on their left. 30 So the Lord saved[cp] Israel on that day from the power[cq] of the Egyptians, and Israel saw the Egyptians dead[cr] on the shore of the sea. 31 When Israel saw[cs] the great power[ct] that the Lord had exercised[cu] over the Egyptians, they[cv] feared the Lord, and they believed in[cw] the Lord and in his servant Moses.[cx]

The Song of Triumph

15 [cy] Then Moses and the Israelites sang[cz] this song to the Lord. They said,[da]

“I will sing[db] to the Lord, for he has triumphed gloriously,[dc]
the horse and its rider[dd] he has thrown into the sea.
The Lord[de] is my strength and my song,[df]
and he has become my salvation.
This is my God, and I will praise him,[dg]
my father’s God, and I will exalt him.
The Lord is a warrior[dh]
the Lord is his name.[di]
The chariots of Pharaoh[dj] and his army he has thrown into the sea,
and his chosen[dk] officers were drowned[dl] in the Red Sea.
The depths have covered them;[dm]
they went down to the bottom[dn] like a stone.
Your right hand, O Lord, was majestic[do] in power;
your right hand, O Lord, shattered the enemy.
In the abundance of your majesty[dp] you have overthrown[dq]
those who rise up against you.[dr]
You sent forth[ds] your wrath;[dt]
it consumed them[du] like stubble.
By the blast of your nostrils[dv] the waters were piled up,
the flowing water stood upright like a heap,[dw]
and the deep waters were solidified in the heart of the sea.
The enemy said, ‘I will chase,[dx] I will overtake,
I will divide the spoil;
my desire[dy] will be satisfied on them.
I will draw[dz] my sword, my hand will destroy them.’[ea]
10 But[eb] you blew with your breath, and[ec] the sea covered them.
They sank[ed] like lead in the mighty waters.
11 Who is like you,[ee] O Lord, among the gods?[ef]
Who is like you—majestic in holiness, fearful in praises,[eg] working wonders?
12 You stretched out your right hand,
the earth swallowed them.[eh]
13 By your loyal love you will lead[ei] the people whom[ej] you have redeemed;
you will guide[ek] them by your strength to your holy dwelling place.
14 The nations will hear[el] and tremble;
anguish[em] will seize[en] the inhabitants of Philistia.
15 Then the chiefs of Edom will be terrified,[eo]
trembling will seize[ep] the leaders of Moab,
and the inhabitants of Canaan will shake.
16 Fear and dread[eq] will fall[er] on them;
by the greatness[es] of your arm they will be as still as stone[et]
until[eu] your people pass by, O Lord,
until the people whom you have bought[ev] pass by.
17 You will bring them in[ew] and plant them in the mountain[ex] of your inheritance,
in the place you made[ey] for your residence, O Lord,
the sanctuary, O Lord, that your hands have established.
18 The Lord will reign forever and ever!

Footnotes:

  1. Exodus 13:17 sn This short section (vv. 17-22) marks the beginning of the journey of the Israelites toward the sea and Sinai. The emphasis here is on the leading of Yahweh—but this leading is manifested in a unique, supernatural way—unlikely to be repeated with these phenomena. Although a primary application of such a passage would be difficult, the general principle is clear: God, by his clear revelation, leads his people to the fulfillment of the promise. This section has three short parts: the leading to the sea (17-18), the bones of Joseph (19), and the leading by the cloud and pillar (20-22).
  2. Exodus 13:17 tn The construction for this temporal clause is the temporal indicator with the vav (ו) consecutive, the Piel infinitive construct with a preposition, and then the subjective genitive “Pharaoh.”
  3. Exodus 13:17 sn The verb נָחָה (nakhah, “to lead”) is a fairly common word in the Bible for God’s leading of his people (as in Ps 23:3 for leading in the paths of righteousness). This passage illustrates what others affirm, that God leads his people in a way that is for their own good. There were shorter routes to take, but the people were not ready for them.
  4. Exodus 13:17 tn The word “way” is an adverbial accusative, providing the location for the verb “lead”; it is in construct so that “land of the Philistines” is a genitive of either indirect object (“to the land”) or location (“in” or “through” the land).
  5. Exodus 13:17 sn The term Philistines has been viewed by modern scholarship as an anachronism, since the Philistines were not believed to have settled in the region until the reign of Rameses III (in which case the term would not fit either the early or the late view of the exodus). But the OT clearly refers to Philistines in the days of the patriarchs. The people there in the earlier period may have been Semites, judging from their names, or they may have been migrants from Crete in the early time. The Philistines after the exodus were of Greek origin. The danger of warfare at this time was clearly with Canaanitish tribes. For further details, see K. A. Kitchen, “The Philistines,” Peoples of Old Testament Times, 53-54; J. M. Grintz, “The Immigration of the First Philistines in the Inscriptions,” Tarbiz 17 (1945): 32-42, and Tarbiz 19 (1947): 64; and E. Hindson, The Philistines and the Old Testament (Grand Rapids: Baker, 1970), 39-59.
  6. Exodus 13:17 tn The particle כִּי (ki) introduces a concessive clause here (see R. J. Williams, Hebrew Syntax, 73, §448).
  7. Exodus 13:17 tn Or “thought.”
  8. Exodus 13:17 tn Before a clause this conjunction פֶּן (pen) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 75-76, §461). It may be translated “lest, else,” or “what if.”
  9. Exodus 13:17 tn יִנָּחֵם (yinnakhem) is the Niphal imperfect of נָחַם (nakham); it would normally be translated “repent” or “relent.” This nontheological usage gives a good illustration of the basic meaning of having a change of mind or having regrets.
  10. Exodus 13:17 tn Heb “see.”
  11. Exodus 13:18 tn The Hebrew term יַם־סוּף (Yam Suf) is understood as an adverbial accusative “to, toward” (NASB, NIV, ESV) or “by” (ASV) the Red Sea. To translate as a genitive, “wilderness of the Red Sea” (KJV, Young’s) requires emending מִדְבָּר (midbar, “wilderness”) to the construct form מִדְבַּר (midbar, “wilderness of”).sn The translation of this name as “Red Sea” comes from the sea’s Greek name in the LXX and elsewhere. The Red Sea on today’s maps is farther south, below the Sinai Peninsula. But the title Red Sea in ancient times may very well have covered both the Gulf of Suez and the Gulf of Aqaba (see Deut 1:1; 1 Kgs 9:26). The name “Sea of Reeds” in various English versions (usually in the form of a marginal note) and commentaries reflects the meaning of the Hebrew word סוּף (suf) a word for reedy water plants (Exod 2:3, 5; Isa 19:6; Jonah 2:6 [Eng. v. 5]) that may have a connection with an Egyptian word used for papyrus and other marsh plants. On this basis some have taken the term Yam Suf as perhaps referring to Lake Menzaleh or Lake Ballah, which have abundant reeds, north of the extension of the Red Sea on the western side of Sinai. Whatever exact body of water is meant, it was not merely a marshy swamp that the people waded through, but a body of water large enough to make passage impossible without divine intervention, and deep enough to drown the Egyptian army. Lake Menzaleh has always been deep enough to preclude passage on foot (E. H. Merrill, Kingdom of Priests, 66). Among the many sources dealing with the geography, see B. F. Batto, “The Reed Sea: Requiescat in Pace,” JBL 102 (1983): 27-35; M. Waxman, “I Miss the Red Sea,” Conservative Judaism 18 (1963): 35-44; G. Coats, “The Sea Tradition in the Wilderness Theme: A Review,” JSOT 12 (1979): 2-8; and K. A. Kitchen, On the Reliability of the Old Testament, 261-63.
  12. Exodus 13:18 tn The term חֲמֻשִׁים (khamushim) is placed first for emphasis; it forms a circumstantial clause, explaining how they went up. Unfortunately, it is a rare word with uncertain meaning. Most translations have something to do with “in battle array” or “prepared to fight” if need be (cf. Josh 1:14; 4:12). The Targum took it as “armed with weapons.” The LXX had “in the fifth generation.” Some have opted for “in five divisions.”
  13. Exodus 13:19 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
  14. Exodus 13:19 tn Heb “solemnly swear, saying” (so NASB). The construction uses the Hiphil infinitive absolute with the Hiphil perfect to stress that Joseph had made them take a solemn oath to carry his bones out of Egypt. “Saying” introduces the content of what Joseph said.
  15. Exodus 13:19 sn This verb appears also in 3:16 and 4:31. The repetition here is a reminder that God was doing what he had said he would do and what Joseph had expected.
  16. Exodus 13:19 tn The form is a Hiphil perfect with the vav (ו) consecutive; it follows in the sequence of the imperfect tense before it, and so is equal to an imperfect of injunction (because of the solemn oath). Israel took Joseph’s bones with them as a sign of piety toward the past and as a symbol of their previous bond with Canaan (B. Jacob, Exodus, 380).
  17. Exodus 13:21 sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.
  18. Exodus 13:21 tn The infinitive construct here indicates the result of these manifestations—“so that they went” or “could go.”
  19. Exodus 13:21 tn These are adverbial accusatives of time.
  20. Exodus 13:22 sn See T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 (1971): 15-30.
  21. Exodus 14:1 sn The account recorded in this chapter is one of the best known events in all of Scripture. In the argument of the book it marks the division between the bondage in Egypt and the establishment of the people as a nation. Here is the deliverance from Egypt. The chapter divides simply in two, vv. 1-14 giving the instructions, and vv. 15-31 reporting the victory. See among others, G. Coats, “History and Theology in the Sea Tradition,” ST 29 (1975): 53-62); A. J. Ehlen, “Deliverance at the Sea: Diversity and Unity in a Biblical Theme,” CTM 44 (1973): 168-91; J. B. Scott, “God’s Saving Acts,” The Presbyterian Journal 38 (1979): 12-14; W. Wifall, “The Sea of Reeds as Sheol,” ZAW 92 (1980): 325-32.
  22. Exodus 14:2 tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.
  23. Exodus 14:2 sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi Hahiroth, as an Egyptian word, may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).
  24. Exodus 14:3 tn Heb “and Pharaoh will say.”
  25. Exodus 14:3 sn The word translated “wandering around confused” indicates that Pharaoh thought the Israelites would be so perplexed and confused that they would not know which way to turn in order to escape—and they would never dream of crossing the sea (S. R. Driver, Exodus, 115).
  26. Exodus 14:3 tn The expression has also been translated “the desert has shut [the way] for them,” and more freely “[the Israelites are] hemmed in by the desert.”
  27. Exodus 14:4 tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm.
  28. Exodus 14:4 tn The form is וְאִכָּבְדָה (veʾikkavedah), the Niphal cohortative. Coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked—it will reveal the glory and majesty of the sovereignty of God.
  29. Exodus 14:4 tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of a long standing purpose—that they might know.
  30. Exodus 14:4 tn Heb “and they did so.”
  31. Exodus 14:5 tn Heb “and it was told.” The present translation uses “reported,” since this involves information given to a superior.
  32. Exodus 14:5 tn The verb must be given a past perfect translation because the fleeing occurred before the telling.
  33. Exodus 14:5 tn Heb “and they said.” The referent (the king and his servants) is supplied for clarity.
  34. Exodus 14:5 tn The question literally is “What is this we have done?” The demonstrative pronoun is used as an enclitic particle for emphasis (R. J. Williams, Hebrew Syntax, 24, §118).
  35. Exodus 14:5 tn Heb “released Israel.” By metonymy the name of the nation is used collectively for the people who constitute it (the Israelites).
  36. Exodus 14:6 tn Heb “bound.”
  37. Exodus 14:6 tn Heb “his people.”
  38. Exodus 14:7 tn The passive participle of the verb “to choose” means that these were “choice” or superb chariots.
  39. Exodus 14:7 tn Heb “every chariot of Egypt.” After the mention of the best chariots, the meaning of this description is “all the other chariots.”
  40. Exodus 14:7 tn The word שָׁלִשִׁם (shalishim) means “officers” or some special kind of military personnel. At one time it was taken to mean a “three man chariot,” but the pictures of Egyptian chariots only show two in a chariot. It may mean officers near the king, “men of the third rank” (B. Jacob, Exodus, 394). So the chariots and the crew represented the elite. See the old view by A. E. Cowley that linked it to a Hittite word (“A Hittite Word in Hebrew,” JTS 21 [1920]: 326), and the more recent work by P. C. Craigie connecting it to Egyptian “commander” (“An Egyptian Expression in the Song of the Sea: Exodus XV.4, ” VT 20 [1970]: 85).
  41. Exodus 14:8 tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.
  42. Exodus 14:10 tn The disjunctive vav introduces a circumstantial clause here.
  43. Exodus 14:10 tn Heb “drew near.”
  44. Exodus 14:10 tn Heb “lifted up their eyes,” an expression that indicates an intentional and careful looking—they looked up and fixed their sights on the distance.
  45. Exodus 14:10 tn The construction uses הִנֵּה (hinneh) with the participle, traditionally rendered “and behold, the Egyptians were marching after them.” The deictic particle calls attention in a dramatic way to what was being seen. It captures the surprise and the sudden realization of the people.
  46. Exodus 14:10 tn The verb “feared” is intensified by the adverb מְאֹד (meʾod): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.
  47. Exodus 14:10 sn Their cry to the Lord was proper and necessary. But their words to Moses were a rebuke and disloyal, showing a lack of faith and understanding. Their arrogance failed them in the crisis because it was built on the arm of flesh. Moses would have to get used to this murmuring, but here he takes it in stride and gives them the proper instructions. They had cried to the Lord, and now the Lord would deliver.
  48. Exodus 14:11 sn B. Jacob (Exodus, 396-97) notes how the speech is overly dramatic and came from a people given to using such exaggerations (Num 16:14), even using a double negative. The challenge to Moses brings a double irony. To die in the desert would be without proper burial, but in Egypt there were graves—it was a land of tombs and graves! Gesenius notes that two negatives in the sentence do not nullify each other but make the sentence all the more emphatic: “Is it because there were no graves…?” (GKC 483 §152.y).
  49. Exodus 14:11 tn The demonstrative pronoun has the enclitic use again, giving a special emphasis to the question (R. J. Williams, Hebrew Syntax, 24, §118).
  50. Exodus 14:11 tn The Hebrew term לְהוֹצִּיאָנוּ (lehotsiʾanu) is the Hiphil infinitive construct with a suffix, “to bring us out.” It is used epexegetically here, explaining the previous question.
  51. Exodus 14:12 tn Heb “Is not this the word that we spoke to you.”
  52. Exodus 14:12 sn U. Cassuto (Exodus, 164) explains this statement by the people as follows: “The question appears surprising at first, for we have not read previously that such words were spoken to Moses. Nor is the purport of the protest of the Israelite foremen (v 21 [5:21]) identical with that of the words uttered now. However, from a psychological standpoint the matter can be easily explained. In the hour of peril the children of Israel remember that remonstrance, and now it seems to them that it was of a sharper character and flowed from their foresight, and that the present situation justifies it, for death awaits them at this moment in the desert.” This declaration that “we told you so,” born of fright, need not have been strictly accurate or logical.
  53. Exodus 14:12 tn Heb “better for us to serve.”
  54. Exodus 14:12 tn Since Hebrew does not use quotation marks to indicate the boundaries of quotations, there is uncertainty about whether the Israelites’ statement in Egypt includes the end of v. 12 or consists solely of “leave us alone so that we can serve the Egyptians.” In either case, the command to Moses to leave them alone rested on the assumption, spoken or unspoken, that serving Egypt would be less risky than what Moses was proposing. Now with the Egyptian army on the horizon, the Israelites are sure that their worst predictions are about to take place.
  55. Exodus 14:13 tn The use of אַל (ʾal) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (loʾ) with the imperfect (as in the Decalogue).
  56. Exodus 14:13 tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.
  57. Exodus 14:13 tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.
  58. Exodus 14:13 tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).
  59. Exodus 14:13 tn Heb “do,” i.e., perform or accomplish.
  60. Exodus 14:13 tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”)—“you will no longer see them.” Then the clause adds “again, for ever.”sn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word “see” cannot be accidental; so too the alliteration of the last three words beginning with ʿayin (ע).
  61. Exodus 14:14 tn The word order places emphasis on “the Lord” (Heb “Yahweh”).
  62. Exodus 14:14 tn The imperfect tense needs to be interpreted in contrast to all that Yahweh will be doing. It may be given a potential imperfect nuance (as here), or it may be obligatory to follow the command to stand firm: “you must be still.”
  63. Exodus 14:15 tn The text literally says, “speak to the Israelites that they may journey.” The intent of the line, using the imperative with the subordinate jussive or imperfect expressing purpose is that the speaking is the command to move.
  64. Exodus 14:16 tn The conjunction plus pronoun (“and you”) is emphatic—“and as for you”—before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….”
  65. Exodus 14:16 tn The imperfect (or jussive) with the vav (ו) is sequential, coming after the series of imperatives instructing Moses to divide the sea; the form then gives the purpose (or result) of the activity—“that they may go.”
  66. Exodus 14:17 tn הִנְנִי (hineni) before the participle gives it the force of a futur instans participle, meaning “I am about to harden” or “I am going to harden” their heart.
  67. Exodus 14:17 tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow.
  68. Exodus 14:17 tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.
  69. Exodus 14:17 tn Or “I will get glory over.”
  70. Exodus 14:18 tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.
  71. Exodus 14:18 tn The form is בְּהִכָּבְדִי (behikkavedi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line.
  72. Exodus 14:19 sn B. Jacob (Exodus, 400-401) makes a good case that there may have been only one pillar, one cloud; it would have been a dark cloud behind it, but in front of it, shining the way, a pillar of fire. He compares the manifestation on Sinai, when the mountain was on fire but veiled by a dark cloud (Deut 4:11; 5:22). See also Exod 13:21; Num 14:14; Deut 1:33; Neh 9:12, 19; Josh 24:7; Pss 78:14; 105:39.
  73. Exodus 14:20 tn The two nouns “cloud” and “darkness” form a nominal hendiadys: “and it was the cloud and the darkness” means “and it was the dark cloud.” Perhaps this is what the Egyptians saw, preventing them from observing Moses and the Israelites.
  74. Exodus 14:20 tn Heb “this to this”; for the use of the pronouns in this reciprocal sense of “the one to the other,” see GKC 448 §139.e, n. 3.
  75. Exodus 14:20 tc The LXX reads very differently at the end of this verse: “and there was darkness and blackness and the night passed.” B. S. Childs (Exodus [OTL], 218) summarizes three proposals: (1) One takes the MT as it stands and explains it along the lines of the Targum and Jewish exegesis, that there was one cloud that was dark to one group and light to the other. (2) Another tries to reconstruct a verb from the noun “darkness” or make some use of the Greek verb. (3) A third seeks a different meaning for the verb “lit,” “gave light” by comparative philology, but no consensus has been reached. Given that there is no easy solution apart from reconstructing the text, and given that the MT can be interpreted as it is, the present translation follows the MT.
  76. Exodus 14:21 tn Or “drove the sea back” (NIV, NCV, NRSV, TEV). The verb is simply the Hiphil of הָלַךְ (halakh, “to walk, go”). The context requires that it be interpreted along the lines of “go back, go apart.”
  77. Exodus 14:22 tn The clause literally reads, “and the waters [were] for them a wall.” The word order in Hebrew is disjunctive, with the vav (ו) on the noun introducing a circumstantial clause.sn S. R. Driver (Exodus, 119), still trying to explain things with natural explanations, suggests that a northeast wind is to be thought of (an east wind would be directly in their face he says), such as a shallow ford might cooperate with an ebb tide in keeping a passage clear. He then quotes Dillmann about the “wall” of water: “A very summary poetical and hyperbolical (xv. 8) description of the occurrence, which at most can be pictured as the drying up of a shallow ford, on both sides of which the basin of the sea was much deeper, and remained filled with water.” There is no way to “water down” the text to fit natural explanations; the report clearly shows a miraculous work of God making a path through the sea—a path that had to be as wide as half a mile in order for the many people and their animals to cross between about 2:00 a.m. and 6:00 a.m. (W. C. Kaiser, Jr., “Exodus,” EBC 2:389). The text does not say that they actually only started across in the morning watch, however.
  78. Exodus 14:24 tn The night was divided into three watches of about four hours each, making the morning watch about 2:00-6:00 a.m. The text has this as “the watch of the morning,” the genitive qualifying which of the night watches was meant.
  79. Exodus 14:24 tn This particular verb, שָׁקַף (shaqaf), is a bold anthropomorphism: Yahweh looked down. But its usage is always with some demonstration of mercy or wrath. S. R. Driver (Exodus, 120) suggests that the look might be with fiery flashes to startle the Egyptians, throwing them into a panic. Ps 77:17-19 pictures torrents of rain with lightning and thunder.
  80. Exodus 14:24 tn Heb “camp.” The same Hebrew word is used in Exod 14:20. Unlike the English word “camp,” it can be used of a body of people at rest (encamped) or on the move.
  81. Exodus 14:24 tn Heb “camp.”
  82. Exodus 14:24 tn The verb הָמַם (hamam) means “throw into confusion.” It is used in the Bible for the panic and disarray of an army before a superior force (Josh 10:10; Judg 4:15).
  83. Exodus 14:25 tn The word in the text is וַיָּסַר (vayyasar), which would be translated “and he turned aside” with the sense perhaps of removing the wheels. The reading in the LXX, Smr, and Syriac suggests a root אָסַר (ʾasar, “to bind”). The sense here might be “clogged—presumably by their sinking in the wet sand” (S. R. Driver, Exodus, 120).
  84. Exodus 14:25 tn The clause is וַיְנַהֲגֵהוּ בִּכְבֵדֻת (vayenahagehu bikhevedut). The verb means “to drive a chariot”; here in the Piel it means “cause to drive.” The suffix is collective, and so the verbal form can be translated “and caused them to drive.” The idea of the next word is “heaviness” or “hardship”; it recalls the previous uses of related words to describe Pharaoh’s heart. Here it indicates that the driving of the crippled chariots was with difficulty.
  85. Exodus 14:25 tn The cohortative has the hortatory use here, “Let’s flee.” Although the form is singular, the sense of it is plural and so hortatory can be used. The form is singular to agree with the singular subject, “Egypt,” which obviously means the Egyptian army. The word for “flee” is used when someone runs from fear of imminent danger and is a different word than the one used in 14:5.
  86. Exodus 14:25 tn The form is the Niphal participle; it is used as the predicate here, that is, the verbal use: “the Lord is fighting.” This corresponds to the announcement in v. 14.
  87. Exodus 14:26 tn The verb, “and they will return,” is here subordinated to the imperative preceding it, showing the purpose of that act.
  88. Exodus 14:27 tn The Hebrew term לְאֵיתָנוֹ (leʾetano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.
  89. Exodus 14:27 tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”
  90. Exodus 14:27 tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”
  91. Exodus 14:27 tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.
  92. Exodus 14:28 tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.
  93. Exodus 14:28 tn Heb “not was left among them as much as one.”
  94. Exodus 14:30 tn The Hebrew term וַיּוֹשַׁע (vayyoshaʿ) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.
  95. Exodus 14:30 tn Heb “the hand,” with “hand” being a metonymy for power.
  96. Exodus 14:30 tn The participle “dead” is singular, agreeing in form with “Egypt.”
  97. Exodus 14:31 tn The preterite with the vav (ו) consecutive introduces a clause that is subordinate to the main points that the verse is making.
  98. Exodus 14:31 tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.
  99. Exodus 14:31 tn Heb “did, made.”
  100. Exodus 14:31 tn Heb “and the people feared.”
  101. Exodus 14:31 tn The verb is the Hiphil preterite of אָמַן (ʾaman). sn S. R. Driver says that the belief intended here is not simply a crediting of a testimony concerning a person or a thing, but a laying firm hold morally on a person or a thing (Exodus, 122). Others take the Hiphil sense to be declarative, and that would indicate a considering of the object of faith trustworthy or dependable, and therefore to be acted on. In this passage it does not mean that here they came to faith, but that they became convinced that he would save them in the future.
  102. Exodus 14:31 sn Here the title of “servant” is given to Moses. This is the highest title a mortal can have in the OT—the “servant of Yahweh.” It signifies more than a believer; it describes the individual as acting on behalf of God. For example, when Moses stretched out his hand, God used it as his own (Isa 63:12). Moses was God’s personal representative. The chapter records both a message of salvation and of judgment. Like the earlier account of deliverance at the Passover, this chapter can be a lesson on deliverance from present troubles—if God could do this for Israel, there is no trouble too great for him to overcome. The passage can also be understood as a picture (at least) of the deliverance at the final judgment on the world. But the Israelites used this account for a paradigm of the power of God: namely, God is able to deliver his people from danger because he is the sovereign Lord of creation. His people must learn to trust him, even in desperate situations; they must fear him and not the situation. God can bring any threat to an end by bringing his power to bear in judgment on the wicked.
  103. Exodus 15:1 sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections—praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms—the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15, ” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15, ” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.
  104. Exodus 15:1 tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).
  105. Exodus 15:1 tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.
  106. Exodus 15:1 tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).
  107. Exodus 15:1 tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki gaʾoh gaʾah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”
  108. Exodus 15:1 sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”
  109. Exodus 15:2 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
  110. Exodus 15:2 tn The word וְזִמְרָת (vezimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength—“strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line—only that it would be a nicer match if it had something to do with strength.
  111. Exodus 15:2 tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2, ” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.
  112. Exodus 15:3 tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.
  113. Exodus 15:3 tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the Lord” in the translation, as is typically done in English translations.
  114. Exodus 15:4 tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).
  115. Exodus 15:4 tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive—“the choice of his officers” means his “choice officers” (see GKC 417 §128.r).
  116. Exodus 15:4 tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.
  117. Exodus 15:5 tn The verb form is יְכַסְיֻמוּ (yekhaseyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.
  118. Exodus 15:5 tn The parasynonyms here are תְּהֹמֹת (tehomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (metsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).
  119. Exodus 15:6 tn The form נֶאְדָּרִי (neʾdari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.
  120. Exodus 15:7 sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.
  121. Exodus 15:7 tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down”—like a wall, leaving it in shattered pieces.
  122. Exodus 15:7 tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).
  123. Exodus 15:7 sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.
  124. Exodus 15:7 sn The word wrath is a metonymy of cause; the effect—the judgment—is what is meant.
  125. Exodus 15:7 tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).
  126. Exodus 15:8 sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.
  127. Exodus 15:8 tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified—as though they were turned to ice (U. Cassuto, Exodus, 175).
  128. Exodus 15:9 sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).
  129. Exodus 15:9 tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.
  130. Exodus 15:9 tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.
  131. Exodus 15:9 tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.
  132. Exodus 15:10 tn “But” has been supplied here.
  133. Exodus 15:10 tn Here “and” has been supplied.
  134. Exodus 15:10 tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.
  135. Exodus 15:11 tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.
  136. Exodus 15:11 sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.
  137. Exodus 15:11 tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).
  138. Exodus 15:12 tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.
  139. Exodus 15:13 tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.
  140. Exodus 15:13 tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.
  141. Exodus 15:13 tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).
  142. Exodus 15:14 tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.
  143. Exodus 15:14 tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.
  144. Exodus 15:14 tn The verb is again a prophetic perfect.
  145. Exodus 15:15 tn This is a prophetic perfect.
  146. Exodus 15:15 tn This verb is imperfect tense.
  147. Exodus 15:16 tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.
  148. Exodus 15:16 tn The form is an imperfect.
  149. Exodus 15:16 tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.
  150. Exodus 15:16 sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16, ” JQR 66 (1976): 189-92.
  151. Exodus 15:16 tn Clauses beginning with עַד (ʿad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).
  152. Exodus 15:16 tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; Prov 8:22).
  153. Exodus 15:17 tn The verb is imperfect.
  154. Exodus 15:17 sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.
  155. Exodus 15:17 tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.
New English Translation (NET)

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Matthew 21:23-46

The Authority of Jesus

23 Now after Jesus[a] entered the temple courts,[b] the chief priests and elders of the people came up to him as he was teaching and said, “By what authority[c] are you doing these things, and who gave you this authority?” 24 Jesus[d] answered them, “I will also ask you one question. If you answer me then I will also tell you by what authority I do these things. 25 Where did John’s baptism come from? From heaven or from people?”[e] They discussed this among themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 26 But if we say, ‘From people,’ we fear the crowd, for they all consider John to be a prophet.” 27 So[f] they answered Jesus,[g] “We don’t know.”[h] Then he said to them, “Neither will I tell you[i] by what authority[j] I am doing these things.

The Parable of the Two Sons

28 “What[k] do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’ 29 The boy answered,[l] ‘I will not.’ But later he had a change of heart[m] and went. 30 The father[n] went to the other son and said the same thing. This boy answered,[o] ‘I will, sir,’ but did not go. 31 Which of the two did his father’s will?” They said, “The first.”[p] Jesus said to them, “I tell you the truth,[q] tax collectors[r] and prostitutes will go ahead of you into the kingdom of God! 32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although[s] you saw this, you did not later change your minds[t] and believe him.

The Parable of the Tenants

33 “Listen to another parable: There was a landowner[u] who planted a vineyard.[v] He put a fence around it, dug a pit for its winepress, and built a watchtower. Then[w] he leased it to tenant farmers[x] and went on a journey. 34 When the harvest time was near, he sent his slaves[y] to the tenants to collect his portion of the crop.[z] 35 But the tenants seized his slaves, beat one,[aa] killed another, and stoned another. 36 Again he sent other slaves, more than the first, and they treated them the same way. 37 Finally he sent his son to them,[ab] saying, ‘They will respect my son.’ 38 But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let’s kill him and get his inheritance!’ 39 So[ac] they seized him,[ad] threw him out of the vineyard,[ae] and killed him. 40 Now when the owner of the vineyard comes, what will he do to those tenants?” 41 They said to him, “He will utterly destroy those evil men! Then he will lease the vineyard to other tenants who will give him his portion at the harvest.”

42 Jesus said to them, “Have you never read in the scriptures:

The stone the builders rejected has become the cornerstone.[af]
This is from the Lord, and it is marvelous in our eyes’?[ag]

43 For this reason I tell you that the kingdom of God will be taken from you and given to a people[ah] who will produce its fruit. 44 The one who falls on this stone will be broken to pieces, and the one on whom it falls will be crushed.”[ai] 45 When[aj] the chief priests and the Pharisees[ak] heard his parables, they realized that he was speaking about them. 46 They wanted to arrest him, but they were afraid of the crowds, because the crowds[al] regarded him as a prophet.

Footnotes:

  1. Matthew 21:23 tn Grk “he.”
  2. Matthew 21:23 tn Grk “the temple.”
  3. Matthew 21:23 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
  4. Matthew 21:24 tn Grk “answering, Jesus said to them.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
  5. Matthew 21:25 tn The plural Greek term ἀνθρώπων (anthrōpōn) is used here (and in v. 26) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).sn The question is whether John’s ministry was of divine or human origin.
  6. Matthew 21:27 tn Here δέ (de) has been translated as “So” to indicate that the clause is a result of the deliberations of the leaders.
  7. Matthew 21:27 tn Grk “answering Jesus, they said.” This construction is somewhat awkward in English and has been simplified in the translation.
  8. Matthew 21:27 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were—hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Matt 21:23-27 is that no matter what Jesus said in response to their question, they were not going to believe it and would in the end use it against him.
  9. Matthew 21:27 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
  10. Matthew 21:27 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 23.
  11. Matthew 21:28 tn Here δέ (de) has not been translated.
  12. Matthew 21:29 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.
  13. Matthew 21:29 tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.
  14. Matthew 21:30 tn “And he”; here δέ (de) has not been translated.
  15. Matthew 21:30 tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.
  16. Matthew 21:31 tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western witnesses (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one’s parent in public. (Any of these reasons is not improbable with this group of witnesses, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father’s will is the one who changes his mind after saying “no”): (2) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. But here, the first son is called the one who does his father’s will (unlike the Western reading). This is the reading found in א C L W (Z) Δ 0102 0281 ƒ1 33 565 579 1241 1424*,c M and several versional witnesses. (3) The first son says “yes” but does not go, and the second son says “no” but later has a change of heart. This is the reading found in B Θ ƒ13 700 and several versional witnesses. Both of these latter two variants make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles, tax collectors, and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32). For more discussion see TCGNT 44-46.
  17. Matthew 21:31 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  18. Matthew 21:31 sn See the note on tax collectors in 5:46.
  19. Matthew 21:32 tn Here δέ (de) has not been translated.
  20. Matthew 21:32 sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.
  21. Matthew 21:33 tn The term here refers to the owner and manager of a household.
  22. Matthew 21:33 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
  23. Matthew 21:33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  24. Matthew 21:33 sn The leasing of land to tenant farmers was common in this period.
  25. Matthew 21:34 tn See the note on the word “slave” in 8:9.sn These slaves represent the prophets God sent to the nation, who were mistreated and rejected.
  26. Matthew 21:34 tn Grk “to collect his fruits.”
  27. Matthew 21:35 sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.
  28. Matthew 21:37 sn The owner’s decision to send his son represents God sending Jesus.
  29. Matthew 21:39 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.
  30. Matthew 21:39 tn Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
  31. Matthew 21:39 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
  32. Matthew 21:42 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kephalē gōnias) refers to a cornerstone, not a capstone.sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
  33. Matthew 21:42 sn A quotation from Ps 118:22-23.
  34. Matthew 21:43 tn Or “to a nation” (so KJV, NASB, NLT).
  35. Matthew 21:44 tc A few witnesses, especially of the Western text (D 33 it sys Irlat Or Eussyr), do not contain 21:44. However, the verse is found in א B C L W Z Δ (Θ) 0102 ƒ1, 13 565 579 700 1241 1424 M lat syc,p,h co. The NA27 and NA28 put this verse in brackets, which normally indicates some doubt as to its authenticity, but Metzger’s Textual Commentary claims that the committee concluded that the verse was an “accretion,” including it not because of authenticity but because of its longstanding role in the textual tradition (TCGNT 47). Some scholars see the verse as scribally borrowed from the parallel in Luke 20:18, but both the wording and word order are different enough that such an imperfect assimilation cannot account for the great variety of witnesses that have a uniform reading here. In light of the lack of adequate explanation for the rise of this verse as it is written, the longer reading should be preferred.tn Grk “on whomever it falls, it will crush him.”sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
  36. Matthew 21:45 tn Here καί (kai) has not been translated.
  37. Matthew 21:45 sn See the note on Pharisees in 3:7.
  38. Matthew 21:46 tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.
New English Translation (NET)

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Psalm 26

Psalm 26[a]

By David.

26 Vindicate me, O Lord,
for I have integrity,[b]
and I trust in the Lord without wavering.
Examine me, O Lord, and test me.
Evaluate my inner thoughts and motives.[c]
For I am ever aware of your faithfulness,[d]
and your loyalty continually motivates me.[e]
I do not associate[f] with deceitful men,
or consort[g] with those who are dishonest.[h]
I hate the mob[i] of evil men,
and do not associate[j] with the wicked.
I maintain a pure lifestyle,[k]
so I can appear before your altar,[l] O Lord,
to give you thanks,[m]
and to tell about all your amazing deeds.[n]
O Lord, I love the temple where you live,[o]
the place where your splendor is revealed.[p]
Do not sweep me away[q] with sinners,
or execute me along with violent people,[r]
10 who are always ready to do wrong[s]
or offer a bribe.[t]
11 But I have integrity.[u]
Rescue me[v] and have mercy on me!
12 I am safe,[w]
and among the worshipers I will praise the Lord.

Footnotes:

  1. Psalm 26:1 sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
  2. Psalm 26:1 tn Heb “for I in my integrity walk.”
  3. Psalm 26:2 tn Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.
  4. Psalm 26:3 tn Heb “for your faithfulness [is] before my eyes.”
  5. Psalm 26:3 tn Heb “and I walk about in your loyalty.”sn The psalmist’s awareness of the Lord’s faithfulness and…loyalty toward him motivates him to remain loyal to the Lord and to maintain his moral purity.
  6. Psalm 26:4 tn Heb “sit.”
  7. Psalm 26:4 tn Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
  8. Psalm 26:4 tn Heb “[those who] conceal themselves.”
  9. Psalm 26:5 tn Heb “assembly, company.”
  10. Psalm 26:5 tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
  11. Psalm 26:6 tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.
  12. Psalm 26:6 tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.
  13. Psalm 26:7 tn Heb “to cause to be heard the sound of thanksgiving.”
  14. Psalm 26:7 tn The two infinitival forms (both with prefixed preposition ל, lamed) give the purpose for his appearance at the altar.
  15. Psalm 26:8 tn Heb “the dwelling of your house.”
  16. Psalm 26:8 tn Heb “the place of the abode of your splendor.”
  17. Psalm 26:9 tn Heb “do not gather up my life with.”
  18. Psalm 26:9 tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).
  19. Psalm 26:10 tn Heb “who [have] in their hands evil.”
  20. Psalm 26:10 tn Heb “and their right hand is full of a bribe.”
  21. Psalm 26:11 tn Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9-10.
  22. Psalm 26:11 tn Or “redeem me.”
  23. Psalm 26:12 tn Heb “my foot stands in a level place.”
New English Translation (NET)

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Proverbs 6:16-19

16 There are six things that the Lord hates,
even[a] seven[b] things that are an abomination to him:[c]
17 haughty eyes,[d] a lying tongue,[e]
and hands that shed innocent blood,[f]
18 a heart that devises wicked plans,[g]
feet that are swift to run[h] to evil,
19 a false witness who pours out lies,[i]
and a person who spreads discord[j] among family members.[k]

Footnotes:

  1. Proverbs 6:16 tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, §434).
  2. Proverbs 6:16 sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).
  3. Proverbs 6:16 tn Heb “his soul.”
  4. Proverbs 6:17 sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.
  5. Proverbs 6:17 tn Heb “a tongue of deception.” The genitive noun functions attributively. The term “tongue” functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The Lord hates deceptive speech because it is destructive (26:28).
  6. Proverbs 6:17 sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime—it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).
  7. Proverbs 6:18 tn Heb “heart that devises plans of wickedness.” The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22).
  8. Proverbs 6:18 tc The MT reads “make haste to run,” that is, be eager to seize the opportunity. The LXX omits “run,” that is, feet hastening to do evil. It must have appeared to the LXX translator that the verb was unnecessary; only one verb occurs in the other cola.sn The word “feet” is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm.
  9. Proverbs 6:19 sn The Lord hates perjury and a lying witness (e.g., Ps 40:4; Amos 2:4; Mic 1:4). This is a direct violation of the law (Exod 20).
  10. Proverbs 6:19 sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8).
  11. Proverbs 6:19 tn Heb “brothers,” although not limited to male siblings only. Cf. NRSV, CEV “in a family”; TEV “among friends.”sn These seven things the Lord hates. To discover what the Lord desires, one need only list the opposites: humility, truthful speech, preservation of life, pure thoughts, eagerness to do good, honest witnesses, and peaceful harmony. In the NT the Beatitudes present the positive opposites (Matt 5). It has seven blessed things to match these seven hated things; moreover, the first contrasts with the first here (“poor in spirit” of 5:5 with “haughty eyes”), and the seventh (“peacemakers” of 5:7) contrasts with the seventh here (“sows dissension”).
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