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The Daily Audio Bible Reading for Friday May 10, 2024 (NIV)

1 Samuel 8-9

Israel Seeks a King

8 In his old age Samuel appointed his sons as judges over Israel. 2 The name of his firstborn son was Joel, and the name of his second son was Abijah. They were judges in Beer Sheba. 3 But his sons did not follow[a] his ways. Instead, they made money dishonestly, accepted bribes, and perverted justice.[b]

4 So all the elders of Israel gathered together and approached Samuel at Ramah. 5 They said to him, “Look, you are old, and your sons don’t follow your ways. So now appoint over us a king to lead[c] us, just like all the other nations have.”

6 But this request displeased Samuel, for[d] they said, “Give us a king to lead us.” So Samuel prayed to the Lord. 7 The Lord said to Samuel, “Do everything the people request of you.[e] For it is not you that they have rejected, but it is me that they have rejected as their king. 8 Just as they have done[f] from the day that I brought them up from Egypt until this very day, they have rejected me and have served other gods. This is what they are also doing to you. 9 So now do as they say.[g] But you must warn[h] them and make them aware of the policies of the king who will rule over them.”[i]

10 So Samuel spoke all the Lord’s words to the people who were asking him for a king. 11 He said, “Here are the policies of the king who will rule over you: He will conscript your sons and put them in his chariot forces and in his cavalry; they will run in front of his chariot. 12 He will appoint for himself leaders of thousands and leaders of fifties,[j] as well as those who plow his ground, reap his harvest, and make his weapons of war and his chariot equipment. 13 He will take your daughters to be ointment makers, cooks, and bakers. 14 He will take your best fields, vineyards, and olive groves, and give them to his own servants. 15 He will demand a tenth of your seed and of the produce of your vineyards and give it to his administrators[k] and his servants. 16 He will take your male and female servants, as well as your best cattle and your donkeys, and assign them for his own use. 17 He will demand a tenth of your flocks, and you yourselves will be his servants. 18 In that day you will cry out because of your king whom you have chosen for yourselves, but the Lord won’t answer you in that day.”[l]

19 But the people refused to heed Samuel’s warning.[m] Instead they said, “No! There will be a king over us! 20 We will be like all the other nations. Our king will judge us and lead us[n] and fight our battles.”

21 So Samuel listened to everything the people said and then reported it to the Lord.[o] 22 The Lord said to Samuel, “Do as they say[p] and install a king over them.” Then Samuel said to the men of Israel, “Each of you go back to his own city.”

Samuel Meets with Saul

9 There was a Benjaminite man named Kish son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah of Benjamin. Kish was a prominent person. 2 He had a son named Saul, a handsome young man. There was no one among the Israelites more handsome than he was; he stood head and shoulders above all the people.

3 The donkeys of Saul’s father Kish wandered off,[q] so Kish said to his son Saul, “Take one of the servants with you and go[r] look for the donkeys.”[s] 4 So Saul[t] crossed through the hill country of Ephraim, passing through the land of Shalisha, but they did not find them. So they crossed through the land of Shaalim, but they were not there. Then he crossed through the land of Benjamin, and still they did not find them.

5 When they came to the land of Zuph, Saul said to his servant who was with him, “Come on, let’s head back before my father quits worrying about the donkeys and becomes anxious about us!” 6 But the servant said to him, “Look, there is a man of God in this town. He is highly respected. Everything that he says really happens.[u] Now let’s go there. Perhaps he will tell us where we should go from here.”[v] 7 So Saul said to his servant, “All right,[w] we can go. But what can we bring the man, since the food in our bags is used up? We have no gift to take to the man of God. What do we have?” 8 The servant went on to answer Saul, “Look, I happen to have in my hand a quarter shekel[x] of silver. I will give it to the man of God and he will tell us where we should go.”[y] 9 (Now it used to be in Israel that whenever someone went to inquire of God he would say, “Come on, let’s go to the seer.” For today’s prophet used to be called a seer.) 10 So Saul said to his servant, “That’s a good idea![z] Come on. Let’s go.” So they went to the town where the man of God was.

11 As they were going up the ascent to the town, they met some girls coming out to draw water. They said to them, “Is this where the seer is?” 12 They replied, “Yes, straight ahead! But hurry now, for he came to the town today, and the people are making a sacrifice at the high place. 13 When you enter the town, you can find him before he goes up to the high place to eat. The people won’t eat until he arrives, for he must bless the sacrifice. Once that happens, those who have been invited will eat. Now go on up, for[aa] this is the time when you can find him.”

14 So they went up to the town. As they were heading for the middle of the town, Samuel was coming in their direction[ab] to go up to the high place. 15 Now the day before Saul arrived, the Lord had told[ac] Samuel: 16 “At this time tomorrow I will send to you a man from the land of Benjamin. You must consecrate[ad] him as a leader over my people Israel. He will save my people from the hand of the Philistines. For I have looked with favor on my people. Their cry has reached me.”

17 When Samuel saw Saul, the Lord said,[ae] “Here is the man that I told you about. He will rule over my people.” 18 As Saul approached Samuel in the middle of the gate, he said, “Please tell me where the seer’s house is.”

19 Samuel replied to Saul, “I am the seer! Go up in front of me to the high place! Today you will eat with me and in the morning I will send you away. I will tell you everything that you are thinking.[af] 20 Don’t be concerned[ag] about the donkeys that you lost three days ago, for they have been found. Whom does all Israel desire? Is it not you, and all your father’s family?”[ah]

21 Saul replied, “Am I not a Benjaminite, from the smallest of Israel’s tribes, and is not my family clan the smallest of all the clans in the tribe of Benjamin? Why do you speak to me in this way?”

22 Then Samuel brought[ai] Saul and his servant into the room and gave them a place at the head of those who had been invited. There were about thirty people present. 23 Samuel said to the cook, “Give me the portion of meat that I gave to you—the one I asked you to keep with you.”

24 So the cook picked up the leg and brought it and set it in front of Saul. Samuel[aj] said, “What was kept is now set before you! Eat, for it has been kept for you for this meeting time, from the time I said, ‘I have invited the people.’” So Saul ate with Samuel that day.

25 When they came down from the high place to the town, Samuel spoke with Saul on the roof. 26 They got up at dawn and Samuel called to Saul on the roof, “Get up, so I can send you on your way.” So Saul got up and the two of them—he and Samuel—went outside. 27 While they were going down to the edge of town, Samuel said to Saul, “Tell the servant to go on ahead of us.” So he did.[ak] Samuel then said,[al] “You remain here awhile, so I can inform you of God’s message.”

Footnotes:

  1. 1 Samuel 8:3 tn Heb “walk in” (also in v. 5).
  2. 1 Samuel 8:3 tn Heb “and they turned aside after unjust gain and took bribes and perverted justice.”
  3. 1 Samuel 8:5 tn Heb “judge” (also in v. 6).
  4. 1 Samuel 8:6 tn Heb “when.”
  5. 1 Samuel 8:7 tn Heb “Listen to the voice of the people, to all which they say to you.”
  6. 1 Samuel 8:8 tn Heb “according to all the deeds which they have done.”
  7. 1 Samuel 8:9 tn Heb “and now, listen to their voice.”
  8. 1 Samuel 8:9 tn The infinitive absolute appears before a verb of the same root to emphasize the modality of the verb. Here the imperfect verb expresses obligative modality, prescribing what he should do. So the nuance of the preceding infinitive absolute is “you must,” or “you certainly must.”
  9. 1 Samuel 8:9 tn Heb “and tell them the manner of the king who will rule over them.”
  10. 1 Samuel 8:12 tc The numbers of v. 12 are confused in the Greek and Syriac versions. For “fifties” the LXX has “hundreds.” The Syriac Peshitta has “heads of thousands and heads of hundreds and heads of fifties and heads of tens,” perhaps reflecting influence from Deut 1:15.
  11. 1 Samuel 8:15 tn Or “eunuchs” (so NAB); NIV “officials”; KJV, NASB, NRSV, NLT “officers.”
  12. 1 Samuel 8:18 tc The LXX adds “because you have chosen for yourselves a king.”
  13. 1 Samuel 8:19 tn Heb “and the people refused to listen to the voice of Samuel.”
  14. 1 Samuel 8:20 tn Heb “and go out before us.”
  15. 1 Samuel 8:21 tn Heb “and Samuel heard all the words of the people and he spoke them into the ears of the Lord.”
  16. 1 Samuel 8:22 tn Heb “listen to their voice.”
  17. 1 Samuel 9:3 tn Heb “became lost.”
  18. 1 Samuel 9:3 tn Heb “and arise, go.”
  19. 1 Samuel 9:3 tc The Syriac Peshitta includes the following words: “So Saul arose and went out. He took with him one of the boys and went out to look for his father’s donkeys.”
  20. 1 Samuel 9:4 tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.
  21. 1 Samuel 9:6 tn The infinitive absolute precedes the verb for emphasis.
  22. 1 Samuel 9:6 tn Heb “our way on which we have gone.”
  23. 1 Samuel 9:7 tn Heb “look.”
  24. 1 Samuel 9:8 sn A quarter shekel of silver would weigh about a tenth of an ounce (about 3 grams).
  25. 1 Samuel 9:8 tn Heb “our way.”
  26. 1 Samuel 9:10 tn Heb “your word is good.”
  27. 1 Samuel 9:13 tc The MT has “him” (אֹתוֹ, ʾoto) here, in addition to the “him” at the end of the verse. The ancient versions attest to only one occurrence of the pronoun, although it is possible that this is due to translation technique rather than to their having a Hebrew text with the pronoun used only once. The present translation assumes textual duplication in the MT and does not attempt to represent the pronoun twice. However, for a defense of the MT here, with the suggested translation “for him just now—you will find him,” see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 72-73.
  28. 1 Samuel 9:14 tn Heb “to meet them.” This may indicate purpose on Samuel’s part. The next sentence indicates that the meeting was by design, not just an accident.
  29. 1 Samuel 9:15 tn Heb “uncovered the ear of.”
  30. 1 Samuel 9:16 tn Heb “anoint.”
  31. 1 Samuel 9:17 tn Heb “responded.”
  32. 1 Samuel 9:19 tn Heb “all that is in your heart.”
  33. 1 Samuel 9:20 tn Heb “do not fix your heart.”
  34. 1 Samuel 9:20 tn Heb “and all the house of your father.”
  35. 1 Samuel 9:22 tn Heb “took and brought.”
  36. 1 Samuel 9:24 tn Heb “he” (also in v. 25); the referent (Samuel) has been specified in both places in the translation for clarity.
  37. 1 Samuel 9:27 tc This statement is absent in the LXX (with the exception of Origen), an Old Latin ms, and the Syriac Peshitta.
  38. 1 Samuel 9:27 tn The words “Samuel then said” are supplied in the translation for clarification and for stylistic reasons.
New English Translation (NET)

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

John 6:22-42

22 The next day the crowd that remained on the other side of the lake[a] realized that only one small boat[b] had been there, and that Jesus had not boarded[c] it with his disciples, but that his disciples had gone away alone. 23 Other boats from Tiberias came to shore[d] near the place where they had eaten the bread after the Lord had given thanks.[e] 24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats[f] and came to Capernaum[g] looking for Jesus.

Jesus’ Discourse About the Bread of Life

25 When they found him on the other side of the lake,[h] they said to him, “Rabbi, when did you get here?”[i] 26 Jesus replied,[j] “I tell you the solemn truth,[k] you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted.[l] 27 Do not work for the food that disappears,[m] but for the food that remains to eternal life—the food[n] which the Son of Man will give to you. For God the Father has put his seal of approval on him.”[o]

28 So then they said to him, “What must we do to accomplish the deeds[p] God requires?”[q] 29 Jesus replied,[r] “This is the deed[s] God requires[t]—to believe in the one whom he[u] sent.” 30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do? 31 Our ancestors[v] ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’”[w]

32 Then Jesus told them, “I tell you the solemn truth,[x] it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven. 33 For the bread of God is the one who[y] comes down from heaven and gives life to the world.” 34 So they said to him, “Sir,[z] give us this bread all the time!”

35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty.[aa] 36 But I told you[ab] that you have seen me[ac] and still do not believe. 37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away.[ad] 38 For I have come down from heaven not to do my own will but the will of the one who sent me. 39 Now this is the will of the one who sent me—that I should not lose one person of every one he has given me, but raise them all up[ae] at the last day. 40 For this is the will of my Father—for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up[af] at the last day.”[ag]

41 Then the Jews who were hostile to Jesus[ah] began complaining about him because he said, “I am the bread that came down from heaven,” 42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?”

Footnotes:

  1. John 6:22 tn Or “sea.” See the note on “lake” in v. 16.
  2. John 6:22 tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino eis ho enebēsan hoi mathētai autou) although there are several permutations of this clause ([א* D] Θ [ƒ13 33] M [sa]). The witnesses that lack this expression are, however, significant and diffused (P75 א2 A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.
  3. John 6:22 tn Grk “entered.”
  4. John 6:23 tn Or “boats from Tiberias landed”; Grk “came.”
  5. John 6:23 tc D 091 a e sys,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucharistēsantos tou kuriou), while almost all the rest of the witnesses (P75 א A B L W Θ Ψ 0141 [ƒ1] ƒ13 33 M as well as several versions and fathers) have the words (though l672 l950 syp read ᾿Ιησοῦ [Iēsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.
  6. John 6:24 tn Or “embarked in the boats.”
  7. John 6:24 sn See the note on Capernaum at John 6:17.
  8. John 6:25 tn Or “sea.” See the note on “lake” in v. 16.
  9. John 6:25 sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.
  10. John 6:26 tn Grk “answered and said to them.”
  11. John 6:26 tn Grk “Truly, truly, I say to you.”
  12. John 6:26 tn Grk “because you ate of the loaves of bread and were filled.”
  13. John 6:27 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”
  14. John 6:27 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
  15. John 6:27 tn Grk “on this one.”
  16. John 6:28 tn Grk “the works.”
  17. John 6:28 tn Grk “What must we do to work the works of God?”
  18. John 6:29 tn Grk “answered and said to them.”
  19. John 6:29 tn Grk “the work.”
  20. John 6:29 tn Grk “This is the work of God.”
  21. John 6:29 tn Grk “that one” (i.e., God).
  22. John 6:31 tn Or “forefathers”; Grk “fathers.”
  23. John 6:31 sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).
  24. John 6:32 tn Grk “Truly, truly, I say to you.”
  25. John 6:33 tn Or “he who.”
  26. John 6:34 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”).
  27. John 6:35 tn Grk “the one who believes in me will not possibly thirst, ever.”sn The one who believes in me will never be thirsty. Note the parallelism between “coming to Jesus” in the first part of v. 35 and “believing in Jesus” in the second part of v. 35. For the author of the Gospel of John these terms are virtually equivalent, both referring to a positive response to Jesus (see John 3:17-21).
  28. John 6:36 tn Grk “But I said to you.”
  29. John 6:36 tc A few witnesses lack με (me, “me”; א A a b e q sys,c), while the rest of the tradition has the word (P66,75vid rell). It is possible that the mss that lack the pronoun preserve the original wording here, with the rest of the witnesses adding the pronoun for clarity’s sake. This likelihood increases since the object is not required in Greek. Without it, however, ambiguity increases: The referent could be “me” or it could be “signs,” reaching back to vv. 26 and 30. However, the oblique form of ἐγώ (egō, the first person personal pronoun) occurs some two dozen times in this chapter alone, yet it vacillates between the emphatic form and the unemphatic form. Although generally the unemphatic form is used with verbs, there are several exceptions to this in John (cf. 8:12; 12:26, 45, 48; 13:20; 14:9). If the pronoun is a later addition here, one wonders why it is so consistently the unemphatic form in the mss. Further, that two unrelated Greek witnesses lack this small word could easily be due to accidental deletion. Finally, the date and diversity of the witnesses for the pronoun are so weighty that it is likely to be authentic and should thus be retained in the text.
  30. John 6:37 tn Or “drive away”; Grk “cast out.”
  31. John 6:39 tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.
  32. John 6:40 tn Or “resurrect him,” or “make him live again.”
  33. John 6:40 sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).
  34. John 6:41 tn Grk “Then the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.
New English Translation (NET)

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

Psalm 106:32-48

32 They made him angry by the waters of Meribah,
and Moses suffered[a] because of them,
33 for they aroused[b] his temper,[c]
and he spoke rashly.[d]
34 They did not destroy the nations,[e]
as the Lord had commanded them to do.
35 They mixed in with the nations
and learned their ways.[f]
36 They worshiped[g] their idols,
which became a snare to them.[h]
37 They sacrificed their sons and daughters to demons.[i]
38 They shed innocent blood—
the blood of their sons and daughters,
whom they sacrificed to the idols of Canaan.
The land was polluted by bloodshed.[j]
39 They were defiled by their deeds,
and unfaithful in their actions.[k]
40 So the Lord was angry with his people[l]
and despised the people who belonged to him.[m]
41 He handed them over to[n] the nations,
and those who hated them ruled over them.
42 Their enemies oppressed them;
they were subject to their authority.[o]
43 Many times he delivered[p] them,
but they had a rebellious attitude,[q]
and degraded themselves[r] by their sin.
44 Yet he took notice of their distress,
when he heard their cry for help.
45 He remembered his covenant with them,
and relented[s] because of his great loyal love.
46 He caused all their conquerors[t]
to have pity on them.
47 Deliver us, O Lord, our God.
Gather us from among the nations.
Then we will give thanks[u] to your holy name,
and boast about your praiseworthy deeds.[v]
48 The Lord God of Israel deserves praise,[w]
in the future and forevermore.[x]
Let all the people say, “We agree![y] Praise the Lord!”[z]

Footnotes:

  1. Psalm 106:32 tn Heb “there was harm to Moses.”
  2. Psalm 106:33 tn The Hebrew text vocalizes the form as הִמְרוּ (himru), a Hiphil from מָרָה (marah, “to behave rebelliously”), but the verb fits better with the object (“his spirit”) if it is revocalized as הֵמֵרוּ (hemeru), a Hiphil from מָרַר (marar, “to be bitter”). The Israelites “embittered” Moses’ “spirit” in the sense that they aroused his temper with their complaints.
  3. Psalm 106:33 tn Heb “his spirit.”
  4. Psalm 106:33 tn The Hebrew text adds “with his lips,” but this has not been included in the translation for stylistic reasons.sn Verses 32-33 allude to the events of Num 20:1-13.
  5. Psalm 106:34 tn That is, the nations of Canaan.
  6. Psalm 106:35 tn Heb “their deeds.”
  7. Psalm 106:36 tn Or “served.”
  8. Psalm 106:36 sn Became a snare. See Exod 23:33; Judg 2:3.
  9. Psalm 106:37 tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.
  10. Psalm 106:38 sn Num 35:33-34 explains that bloodshed defiles a land.
  11. Psalm 106:39 tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the Lord (see Ps 73:27).
  12. Psalm 106:40 tn Heb “the anger of the Lord burned against his people.”
  13. Psalm 106:40 tn Heb “his inheritance.”
  14. Psalm 106:41 tn Heb “gave them into the hand of.”
  15. Psalm 106:42 tn Heb “they were subdued under their hand.”
  16. Psalm 106:43 tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”).
  17. Psalm 106:43 tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”).
  18. Psalm 106:43 tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.
  19. Psalm 106:45 tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.
  20. Psalm 106:46 tn Or “captors.”
  21. Psalm 106:47 tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.
  22. Psalm 106:47 tn Heb “to boast in your praise.”
  23. Psalm 106:48 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
  24. Psalm 106:48 tn Heb “from everlasting to everlasting.”
  25. Psalm 106:48 tn Heb “surely” (אָמֵן,ʾamen), traditionally transliterated “amen.”
  26. Psalm 106:48 sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).
New English Translation (NET)

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

Proverbs 14:34-35

34 Righteousness exalts[a] a nation,
but sin is a disgrace[b] to any people.
35 The king shows favor[c] to a wise[d] servant,
but his wrath falls on[e] one who acts shamefully.

Footnotes:

  1. Proverbs 14:34 sn The verb תְּרוֹמֵם (teromem, translated “exalts”) is a Polel imperfect; it means “to lift up; to raise up; to elevate.” Here the upright dealings of the leaders and the people will lift up the people. The people’s condition in that nation will be raised.
  2. Proverbs 14:34 tn The term is the homonymic root II חֶסֶד (khesed, “shame; reproach”; BDB 340 s.v.), as reflected by the LXX translation. Rabbinic exegesis generally took it as I חֶסֶד (“loyal love; kindness”) as if it said, “even the kindness of some nations is a sin because they do it only for a show” (so Rashi, a Jewish scholar who lived a.d. 1040-1105).
  3. Proverbs 14:35 tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”
  4. Proverbs 14:35 sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).
  5. Proverbs 14:35 tn Heb “is” (so KJV, ASV).
New English Translation (NET)

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