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The Daily Audio Bible Reading for Tuesday March 19, 2024 (NIV)

Numbers 28:16-29:40

The Passover

16 “‘On the fourteenth day of the first month is the Lord’s Passover. 17 And on the fifteenth day of this month is the festival. For seven days bread made without yeast must be eaten. 18 And on the first day there is to be a holy assembly; you must do no ordinary work[a] on it.

19 “‘But you must offer to the Lord an offering made by fire, a burnt offering of two young bulls, one ram, and seven lambs one year old; they must all be unblemished.[b] 20 And their grain offering is to be of finely ground flour mixed with olive oil. For each bull you must offer three-tenths of an ephah, and two-tenths for the ram. 21 For each of the seven lambs you are to offer one-tenth of an ephah, 22 as well as one goat for a purification offering, to make atonement for you. 23 You must offer these in addition to the burnt offering in the morning that is for a continual burnt offering. 24 In this manner you must offer daily throughout the seven days the food of the sacrifice made by fire as a sweet aroma to the Lord. It is to be offered in addition to the continual burnt offering and its drink offering. 25 On the seventh day you are to have a holy assembly, you must do no regular work.

Firstfruits

26 “‘Also, on the day of the firstfruits, when you bring a new grain offering to the Lord during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work. 27 But you must offer as the burnt offering, as a sweet aroma to the Lord, two young bulls, one ram, seven lambs one year old, 28 with their grain offering of finely ground flour mixed with olive oil: three-tenths of an ephah for each bull, two-tenths for the one ram, 29 with one-tenth for each of the seven lambs, 30 as well as one male goat to make an atonement for you. 31 You are to offer them with their drink offerings in addition to the continual burnt offering and its grain offering—they must be unblemished.

Blowing Trumpets

29 “‘On the first day of the seventh month, you are to hold a holy assembly. You must not do your ordinary work, for it is a day of blowing trumpets for you. 2 You must offer a burnt offering as a sweet aroma to the Lord: one young bull, one ram, and seven lambs one year old without blemish.

3 “‘Their grain offering is to be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths of an ephah for the ram, 4 and one-tenth for each of the seven lambs, 5 with one male goat for a purification offering to make an atonement for you; 6 this is in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the Lord.

The Day of Atonement

7 “‘On the tenth day of this seventh month you are to have a holy assembly. You must humble yourselves;[c] you must not do any work on it. 8 But you must offer a burnt offering as a pleasing aroma to the Lord, one young bull, one ram, and seven lambs one year old, all of them without blemish.[d] 9 Their grain offerings must be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths for the ram, 10 and one-tenth for each of the seven lambs, 11 along with one male goat for a purification offering, in addition to the purification offering for atonement and the continual burnt offering with its grain offering and their drink offerings.

The Feast of Temporary Shelters

12 “‘On the fifteenth day of the seventh month you are to have a holy assembly; you must do no ordinary work, and you must keep a festival to the Lord for seven days. 13 You must offer a burnt offering, an offering made by fire as a pleasing aroma to the Lord: thirteen young bulls, two rams, and fourteen lambs each one year old, all of them without blemish. 14 Their grain offerings must be of finely ground flour mixed with olive oil, three-tenths of an ephah for each of the thirteen bulls, two-tenths of an ephah for each of the two rams, 15 and one-tenth for each of the fourteen lambs, 16 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

17 “‘On the second day you must offer twelve young bulls, two rams, fourteen lambs one year old, all without blemish, 18 and their grain offerings and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 19 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and their drink offerings.

20 “‘On the third day you must offer[e] eleven bulls, two rams, fourteen lambs one year old, all without blemish, 21 and their grain offerings and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 22 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

23 “‘On the fourth day you must offer ten bulls, two rams, and fourteen lambs one year old, all without blemish, 24 and their grain offerings and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 25 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

26 “‘On the fifth day you must offer nine bulls, two rams, and fourteen lambs one year old, all without blemish, 27 and their grain offerings and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 28 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

29 “‘On the sixth day you must offer eight bulls, two rams, and fourteen lambs one year old, all without blemish, 30 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 31 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

32 “‘On the seventh day you must offer seven bulls, two rams, and fourteen lambs one year old, all without blemish, 33 and their grain offerings and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 34 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

35 “‘On the eighth day you are to have a holy assembly; you must do no ordinary work on it. 36 But you must offer a burnt offering, an offering made by fire, as a pleasing aroma to the Lord, one bull, one ram, seven lambs one year old, all of them without blemish, 37 and with their grain offerings and their drink offerings for the bull, for the ram, and for the lambs, according to their number as prescribed, 38 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

39 “‘These things you must present to the Lord at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.’” 40 (30:1)[f] So Moses told the Israelites everything, just as the Lord had commanded him.[g]

Footnotes:

  1. Numbers 28:18 tn Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.
  2. Numbers 28:19 tn Heb “unblemished they will be to you.” So also in v. 31.
  3. Numbers 29:7 tn Heb “afflict yourselves”; NAB “mortify yourselves”; NIV, NRSV “deny yourselves.”sn The verb seems to mean “humble yourself.” There is no explanation given for it. In the days of the prophets fasting seems to be associated with it (see Isa 58:3-5), and possibly the symbolic wearing of ashes.
  4. Numbers 29:8 tn Heb “they shall be to you without blemish.”
  5. Numbers 29:20 tn The words “you must offer” are implied.
  6. Numbers 29:40 sn Beginning with 29:40, the verse numbers through 30:16 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:40 ET = 30:1 HT, 30:1 ET = 30:2 HT, etc., through 30:16 ET = 30:17 HT. With 31:1 the verse numbers in the ET and HT are again the same.
  7. Numbers 29:40 tn Heb “Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
New English Translation (NET)

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Luke 3:23-38

The Genealogy of Jesus

23 So[a] Jesus, when he began his ministry,[b] was about thirty years old. He was[c] the son (as was supposed)[d] of Joseph, the son[e] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel,[f] the son of Shealtiel,[g] the son of Neri,[h] 28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan,[i] the son of David,[j] 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala,[k] the son of Nahshon, 33 the son of Amminadab, the son of Admin, the son of Arni,[l] the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah,[m] the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan,[n] the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel,[o] the son of Kenan,[p] 38 the son of Enosh, the son of Seth, the son of Adam, the son of God.[q]

Footnotes:

  1. Luke 3:23 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
  2. Luke 3:23 tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
  3. Luke 3:23 tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (ōn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.
  4. Luke 3:23 sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.
  5. Luke 3:23 tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.
  6. Luke 3:27 sn On Zerubbabel see Ezra 2:2.
  7. Luke 3:27 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
  8. Luke 3:27 sn Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line (Jer 22:30) may be reflected here.
  9. Luke 3:31 sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.
  10. Luke 3:31 sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.
  11. Luke 3:32 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (P4 א* B sys sa). Almost all the rest of the mss (א2 A D L Θ Ψ 0102 [ƒ1,13] 33 M latt syp,h bo) have Σαλμών (Salmōn, “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113).
  12. Luke 3:33 tc The number and order of the first few names in this verse varies greatly in the mss. The variants which are most likely to be authentic based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 pm); Adam, Admin, Arni (P4vid א* 1241 sa); and Amminadab, Admin, Arni (א2 L X [Γ] ƒ13). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support.
  13. Luke 3:34 sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.
  14. Luke 3:36 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key mss, P75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L ƒ1 33 (Καϊνάμ), A Θ Ψ 0102 ƒ13 M (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ.
  15. Luke 3:37 sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).
  16. Luke 3:37 sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).
  17. Luke 3:38 sn The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28-29.
New English Translation (NET)

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Psalm 62

Psalm 62[a]

For the music director, Jeduthun; a psalm of David.

62 For God alone I patiently wait;[b]
he is the one who delivers me.[c]
2 He alone is my protector[d] and deliverer.
He is my refuge;[e] I will not be upended.[f]
3 How long will you threaten[g] a man like me?
All of you are murderers,[h]
as dangerous as a leaning wall or an unstable fence.[i]
4 They[j] spend all their time planning how to bring their victim[k] down.[l]
They love to use deceit;[m]
they pronounce blessings with their mouths,
but inwardly they utter curses.[n] (Selah)
5 Patiently wait for God alone, my soul![o]
For he is the one who gives me hope.[p]
6 He alone is my protector[q] and deliverer.
He is my refuge;[r] I will not be shaken.
7 God delivers me and exalts me;
God is my strong protector and my shelter.[s]
8 Trust in him at all times, you people!
Pour out your hearts before him.[t]
God is our shelter. (Selah)
9 Men are nothing but a mere breath;
human beings are unreliable.[u]
When they are weighed in the scales,
all of them together are lighter than air.[v]
10 Do not trust in what you can gain by oppression.[w]
Do not put false confidence in what you can gain by robbery.[x]
If wealth increases, do not become attached to it.[y]
11 God has declared one principle;
two principles I have heard:[z]
God is strong,[aa]
12 and you, O Lord, demonstrate loyal love.[ab]
For you repay men for what they do.[ac]

Footnotes:

  1. Psalm 62:1 sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.
  2. Psalm 62:1 tn Heb “only for God [is] there silence [to] my soul.”
  3. Psalm 62:1 tn Heb “from him [is] my deliverance.”
  4. Psalm 62:2 tn Heb “my high rocky summit.”
  5. Psalm 62:2 tn Or “my elevated place” (see Ps 18:2).
  6. Psalm 62:2 tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be shaken, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly shaken” meaning “I will not be upended.”
  7. Psalm 62:3 tn The verb form is plural; the psalmist addresses his enemies. The verb הוּת (hut) occurs only here in the OT. An Arabic cognate means “shout at.” Here “man” is a generic reference to the victim of the psalmist’s enemies, but in context it ultimately refers to the psalmist himself. To clarify this, the words “like me” have been supplied in the translation.
  8. Psalm 62:3 tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.
  9. Psalm 62:3 tn Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).
  10. Psalm 62:4 tn That is, the psalmist’s enemies addressed in the previous verse.
  11. Psalm 62:4 tn That is, the generic “man” referred to in the previous verse. The words “their victim” have been supplied in the translation to clarify the referent.
  12. Psalm 62:4 tn Heb “only from his lofty place [or perhaps, “dignity”] they plan to drive [him] away.”
  13. Psalm 62:4 tn Heb “they delight [in] a lie.”
  14. Psalm 62:4 sn The enemies use deceit to bring down their victim. They make him think they are his friends by pronouncing blessings upon him, but inwardly they desire his demise.
  15. Psalm 62:5 tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommi, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.
  16. Psalm 62:5 tn Heb “for from him [is] my hope.”
  17. Psalm 62:6 tn Heb “my high rocky summit.”
  18. Psalm 62:6 tn Or “my elevated place” (see Ps 18:2).
  19. Psalm 62:7 tn Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”
  20. Psalm 62:8 tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).
  21. Psalm 62:9 tn Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2. Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם (bene ʾadam) referring to the lower classes and בְּנֵי אִישׁ (bene ʾish) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.
  22. Psalm 62:9 tn The noun הֶבֶל (hevel), translated “a breath” earlier in the verse, appears again here.
  23. Psalm 62:10 tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.
  24. Psalm 62:10 tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.
  25. Psalm 62:10 tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”
  26. Psalm 62:11 tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (ʾakhat, “one; once”) and שְׁתַיִם (shetayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).
  27. Psalm 62:11 tn Heb “that strength [belongs] to God.”
  28. Psalm 62:12 tn Heb “and to you, O Master, [is] loyal love.”
  29. Psalm 62:12 tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people.
New English Translation (NET)

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Proverbs 11:18-19

18 The wicked person[a] earns[b] deceitful wages,[c]
but the one who sows[d] righteousness reaps[e] a genuine[f] reward.[g]
19 True[h] righteousness leads to[i] life,
but the one who pursues evil pursues it[j] to his own death.[k]

Footnotes:

  1. Proverbs 11:18 tn The form is the masculine singular adjective used as a substantive.
  2. Proverbs 11:18 tn Heb “makes” (so NAB).
  3. Proverbs 11:18 tn Heb “wages of deception.”sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).
  4. Proverbs 11:18 sn The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).
  5. Proverbs 11:18 tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.
  6. Proverbs 11:18 tn Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”
  7. Proverbs 11:18 sn A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.
  8. Proverbs 11:19 tn Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness (BDB 467 s.v. 2; HALOT 482 s.v. I כֵּן 2.b). One medieval Hebrew ms, LXX, and Syriac read בֵּן (ben), “son of righteousness.” That idiom, however, usually introduces bad qualities (“son of worthlessness”). Others interpret it as “righteousness is the foundation of life.” KB identifies the form as a participle and reads it as “steadfast in righteousness,” but the verb does not otherwise exist in the Qal. W. McKane reads it as כָּן (kan, from כּוּן, kun) and translates it “strive after” life (Proverbs [OTL], 435).
  9. Proverbs 11:19 tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.
  10. Proverbs 11:19 tn The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.
  11. Proverbs 11:19 sn “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.
New English Translation (NET)

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