The Daily Audio Bible Reading for Sunday August 1, 2021 (NIV)

2 Chronicles 30-31

Hezekiah Celebrates the Passover

30 Hezekiah sent a message to all Israel and Judah and wrote letters to the tribes of Ephraim and Manasseh. He invited them to come to the Lord’s temple in Jerusalem to celebrate the Passover of the Lord God of Israel.

The king, his officials, and the whole assembly in Jerusalem decided to celebrate the Passover in the second month. They couldn’t celebrate it at the regular time because not enough priests had performed the ceremonies to make themselves holy and the people hadn’t gathered in Jerusalem. The king and the whole assembly considered their plan to be the right thing to do. So they decided to send an announcement throughout Israel from Beersheba to Dan. They summoned everyone to come to Jerusalem to celebrate the Passover of the Lord God of Israel. These people had not celebrated it in large numbers as the written instructions said they should.

Messengers took letters from the king and his officials throughout Israel and Judah. The king’s order said, “Israelites, return to the Lord God of Abraham, Isaac, and Israel. Then he will return to the few of you who escaped from the power of the kings of Assyria. Don’t be like your ancestors and your relatives who were unfaithful to the Lord God of their ancestors. He made them something that shocks people, as you have seen. Don’t be impossible to deal with like your ancestors. Reach out for the Lord. Come to his holy place that he made holy forever. Serve the Lord your God, and he will turn his burning anger away from you. When you return to the Lord, your relatives and children will find compassion from those who captured them. They will return to this land. The Lord your God is merciful and compassionate. He will not turn his face away from you if you return to him.”

10 So the messengers went from city to city in the territories of Ephraim and Manasseh, as far as Zebulun. But the people ridiculed them. 11 However, some people from Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem. 12 Also, God guided the people of Judah so that they united to carry out the command which the king and the leaders gave from the Lord’s word.

13 Many people gathered in Jerusalem to celebrate the Festival of Unleavened Bread in the second month. They formed a large assembly.

14 Then the people got rid of the ⌞idols’⌟ altars in Jerusalem. They got rid of all the altars for incense by dumping them in the Kidron Valley.

15 They slaughtered the Passover lamb on the fourteenth day of the second month. The priests and Levites were ashamed, so they performed the ceremonies to make themselves holy. Then they brought burnt offerings to the Lord’s temple. 16 They stood in their regular places as instructed by Moses’ Teachings. (Moses was a man of God.) The priests sprinkled the blood they received from the Levites. 17 Many people in the assembly had not made themselves holy. So the Levites had to kill the Passover lambs for all who weren’t clean [a] and couldn’t make their lambs holy for the Lord.

18 Many people from Ephraim, Manasseh, Issachar, and Zebulun had not made themselves clean. So they ate the Passover, but not in the way the written instructions said they should. Hezekiah prayed for them: “May the good Lord forgive 19 those who have their hearts set on dedicating their lives to serving God. May the Lord God of their ancestors do this for those who are not clean as required for the holy place.” 20 The Lord listened to Hezekiah and healed the people.

21 So the Israelites in Jerusalem celebrated the Festival of Unleavened Bread for seven days with great joy. Each day the Levites and priests praised the Lord in song. They played the Lord’s instruments loudly. 22 Hezekiah spoke encouraging words to all the Levites who had the skills to serve the Lord. They ate the festival meals for seven days, sacrificed fellowship offerings, and confessed their sins to the Lord God of their ancestors.

23 Then the whole assembly decided to celebrate the festival for seven more days. So they joyfully celebrated for seven more days. 24 King Hezekiah of Judah provided 1,000 bulls and 7,000 sheep as sacrifices for the assembly. The leaders provided 1,000 bulls and 10,000 sheep for the assembly. So a large number of priests were able to perform the ceremonies to make themselves holy.

25 The whole assembly from Judah, the priests, the Levites, the whole assembly from Israel, the foreigners who came from Israel, and those who lived in Judah rejoiced. 26 The city of Jerusalem was filled with joy. Nothing like this had happened in Jerusalem since the days of King Solomon of Israel.

27 Then the Levitical priests blessed the people. Their voices were heard, and their prayers went to God’s holy place in heaven.

Hezekiah Reforms Judah’s Worship

31 When this was over, all the Israelites who were there went to the cities in Judah. They crushed the sacred stones, cut down the poles dedicated to the goddess Asherah, and tore down the illegal places of worship and the altars throughout Judah, Benjamin, Ephraim, and Manasseh. The Israelites destroyed all of these things. Then all the Israelites returned to their own cities. Each person went to his own property.

Hezekiah assigned the priests and the Levites to divisions. Each priest or Levite was put in a division based on the service he performed: sacrificing burnt offerings, sacrificing fellowship offerings, serving, giving thanks, or praising within the gates of the Lord’s camp.

He set aside part of the king’s property for burnt offerings, the morning and evening offerings, burnt offerings on the weekly days of rest—holy days, the New Moon Festivals, and the annual festivals, as it is written in the Lord’s Teachings. He told the people living in Jerusalem to give the priests and Levites the portions they were due so that they could devote themselves to the Lord’s Teachings. As soon as the word spread, the Israelites brought plenty of offerings from the first of their produce: grain, new wine, fresh olive oil, honey, and every crop from the fields. They brought large quantities, a tenth of everything. The people of Israel and Judah who were living in the cities of Judah brought a tenth of their cattle and sheep and a tenth of the holy things they had dedicated to the Lord their God. They piled these holy things in heaps. In the third month they started piling them up, and in the seventh month they finished. When Hezekiah and the leaders saw the heaps, they praised the Lord and his people Israel.

Hezekiah asked the priests and the Levites about the heaps. 10 The chief priest Azariah from Zadok’s family said, “Since the people started to bring the offerings to the Lord’s temple, we have had all we wanted to eat and plenty to spare. The Lord has blessed his people, and there’s a lot left over.”

11 Then Hezekiah told them to prepare storerooms in the Lord’s temple. After they had prepared them, 12 they faithfully brought in the contributions, the offerings of one-tenth of the crops, and the gifts dedicated to God. The Levite Conaniah was in charge of these things, and his brother Shimei was his assistant. 13 King Hezekiah and Azariah, who was in charge of God’s temple, appointed Jehiel, Azaziah, Nahath, Asahel, Jerimoth, Jozabad, Eliel, Ismachiah, Mahath, and Benaiah to serve under Conaniah and his brother Shimei. 14 Kore, son of Imnah the Levite, was the gatekeeper at East Gate and had to take care of the freewill offerings made to God. His responsibility was to distribute the offerings made to the Lord and the holy gifts dedicated to God. 15 Eden, Miniamin, Jeshua, Shemaiah, Amariah, and Shecaniah served under him in the cities belonging to the priests. They were to distribute the offerings faithfully to all their relatives, young and old, by their divisions. 16 They were appointed to distribute them to males who were at least three years old. The way they were enrolled in the genealogical records did not matter. The six men who served under Kore were to distribute the offerings to everyone who went to the Lord’s temple to perform the daily service that each division was responsible for. 17 They were to distribute offerings to the priests who were enrolled by families and to the Levites who were at least 20 years old. Distribution was based on the way they served in their divisions. 18 The priests and Levites were enrolled with their wives, sons, daughters, and other people who depended on them—the whole community. The priests and Levites had to be faithful in keeping themselves holy for the holy work. 19 Men were appointed to give a portion of the offerings to all the males in the priestly families and to everyone listed in the genealogies of the Levites. These men were Aaron’s descendants, priests who lived in the pasturelands of every Levite city.

20 This is what Hezekiah did throughout Judah. He did what was good and right and true to the Lord his God. 21 Hezekiah incorporated Moses’ Teachings and commands into worship and dedicated his life to serving God. Whatever he did for the worship in God’s temple, he did wholeheartedly, and he succeeded.

Footnotes:

  1. 30:17 Clean   ” refers to anything that Moses’ Teachings say is presentable to God.
GOD’S WORD Translation (GW)

Copyright © 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. All rights reserved.

Romans 15:1-22

15 So those of us who have a strong ⌞faith⌟ must be patient with the weaknesses of those whose ⌞faith⌟ is not so strong. We must not think only of ourselves. We should all be concerned about our neighbor and the good things that will build his faith. Christ did not think only of himself. Rather, as Scripture says, “The insults of those who insult you have fallen on me.”

God Gives Us Unity

Everything written long ago was written to teach us so that we would have confidence through the endurance and encouragement which the Scriptures give us. May God, who gives you this endurance and encouragement, allow you to live in harmony with each other by following the example of Christ Jesus. Then, having the same goal, you will praise the God and Father of our Lord Jesus Christ.

Therefore, accept each other in the same way that Christ accepted you. He did this to bring glory to God. Let me explain. Christ became a servant for the Jewish people to reveal God’s truth. As a result, he fulfilled God’s promise to the ancestors of the Jewish people. People who are not Jewish praise God for his mercy as well. This is what the Scriptures say,

“That is why I will give thanks to you among the nations
and I will sing praises to your name.”

10 And Scripture says again,

“You nations, be happy together with his people!”

11 And again,

“Praise the Lord, all you nations!
Praise him, all you people of the world!”

12 Again, Isaiah says,

“There will be a root from Jesse.
He will rise to rule the nations,
and he will give the nations hope.”

13 May God, the source of hope, fill you with joy and peace through your faith in him. Then you will overflow with hope by the power of the Holy Spirit.

Paul’s Desire to Tell the Good News to the World

14 I’m convinced, brothers and sisters, that you, too, are filled with goodness. I’m also convinced that you have all the knowledge you need and that you are able to instruct each other. 15 However, I’ve written you a letter, parts of which are rather bold, as a reminder to you. I’m doing this because God gave me the gift 16 to be a servant of Christ Jesus to people who are not Jewish. I serve as a priest by spreading the Good News of God. I do this in order that I might bring the nations to God as an acceptable offering, made holy by the Holy Spirit. 17 So Christ Jesus gives me the right to brag about what I’m doing for God. 18 I’m bold enough to tell you only what Christ has done through me to bring people who are not Jewish to obedience. By what I have said and done, 19 by the power of miraculous and amazing signs, and by the power of God’s Spirit, I have finished spreading the Good News about Christ from Jerusalem to Illyricum.

20 My goal was to spread the Good News where the name of Christ was not known. I didn’t want to build on a foundation which others had laid. 21 As Scripture says,

“Those who were never told about him will see,
and those who never heard will understand.”

22 This is what has so often kept me from visiting you.

GOD’S WORD Translation (GW)

Copyright © 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. All rights reserved.

Psalm 25:1-15

By David.

25 To you, O Lord, I lift my soul.
I trust you, O my God.
Do not let me be put to shame.
Do not let my enemies triumph over me.
No one who waits for you will ever be put to shame,
but all who are unfaithful will be put to shame.
Make your ways known to me, O Lord,
and teach me your paths.
Lead me in your truth and teach me
because you are God, my savior.
I wait all day long for you.
Remember, O Lord, your compassionate and merciful deeds.
They have existed from eternity.
Do not remember the sins of my youth or my rebellious ways.
Remember me, O Lord, in keeping with your mercy and your goodness.

The Lord is good and decent.
That is why he teaches sinners the way they should live.
He leads humble people to do what is right,
and he teaches them his way.
10 Every path of the Lord is ⌞one of⌟ mercy and truth
for those who cling to his promise [a] and written instructions.

11 For the sake of your name, O Lord,
remove my guilt, because it is great.
12 Who, then, is this person that fears the Lord?
He is the one whom the Lord will teach which path to choose.
13 He will enjoy good things in life,
and his descendants will inherit the land.
14 The Lord advises those who fear him.
He reveals to them the intent of his promise.

15 My eyes are always on the Lord.
He removes my feet from traps.

Footnotes:

  1. 25:10 Or “covenant.”
GOD’S WORD Translation (GW)

Copyright © 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. All rights reserved.

Proverbs 20:13-15

13 Do not love sleep or you will end up poor.
Keep your eyes open, and you will have plenty to eat.

14 “Bad! Bad!” says the buyer.
Then, as he goes away, he brags ⌞about his bargain⌟.
15 There are gold and plenty of jewels,
but the lips of knowledge are precious gems.

GOD’S WORD Translation (GW)

Copyright © 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. All rights reserved.

The Daily Audio Bible Reading for Saturday July 31, 2021 (NIV)

2 Chronicles 29

Hezekiah Consecrates the Temple

29 Hezekiah was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother[a] was Abijah,[b] the daughter of Zechariah. He did what the Lord approved, just as his ancestor David had done.[c]

In the first month of the first year of his reign, he opened the doors of the Lord’s temple and repaired them. He brought in the priests and Levites and assembled them in the square on the east side. He said to them: “Listen to me, you Levites! Now consecrate yourselves, so you can consecrate the temple of the Lord God of your ancestors.[d] Remove from the sanctuary what is ceremonially unclean. For our fathers were unfaithful; they did what is evil in the sight of[e] the Lord our God and abandoned him. They turned away[f] from the Lord’s dwelling place and rejected him.[g] They closed the doors of the temple porch and put out the lamps; they did not offer incense or burnt sacrifices in the sanctuary of the God of Israel. The Lord was angry at Judah and Jerusalem and made them an appalling object of horror at which people hiss out their scorn,[h] as you can see with your own eyes. Look, our fathers died violently[i] and our sons, daughters, and wives were carried off[j] because of this. 10 Now I intend[k] to make a covenant with the Lord God of Israel, so that he may relent from his raging anger.[l] 11 My sons, do not be negligent now, for the Lord has chosen you to stand in his presence, to minister to him,[m] to be his ministers,[n] and offer sacrifices.”[o]

12 The following Levites prepared to carry out the king’s orders:[p]

From the Kohathites: Mahath son of Amasai and Joel son of Azariah;

from the Merarites: Kish son of Abdi and Azariah son of Jehallelel;

from the Gershonites: Joah son of Zimmah and Eden son of Joah;

13 from the descendants of Elizaphan: Shimri and Jeiel;

from the descendants of Asaph: Zechariah and Mattaniah;

14 from the descendants of Heman: Jehiel and Shimei;

from the descendants of Jeduthun: Shemaiah and Uzziel.

15 They assembled their brothers and consecrated themselves. Then they went in to purify the Lord’s temple, just as the king had ordered, in accordance with the word[q] of the Lord. 16 The priests then entered the Lord’s temple to purify it; they brought out to the courtyard of the Lord’s temple every ceremonially unclean thing they discovered inside.[r] The Levites took them out to the Kidron Valley. 17 On the first day of the first month they began consecrating; by the eighth day of the month they reached the porch of the Lord’s temple.[s] For eight more days they consecrated the Lord’s temple. On the sixteenth day of the first month they were finished. 18 They went to King Hezekiah and said: “We have purified the entire temple of the Lord, including the altar of burnt sacrifice and all its equipment, and the table for the Bread of the Presence and all its equipment. 19 We have prepared and consecrated all the items that King Ahaz removed during his reign when he acted unfaithfully. They are in front of the altar of the Lord.”

20 Early the next morning King Hezekiah assembled the city officials and went up to the Lord’s temple. 21 They brought seven bulls, seven rams, seven lambs, and seven goats as a sin offering for the kingdom, the sanctuary, and Judah.[t] The king[u] told the priests, the descendants of Aaron, to offer burnt sacrifices on the altar of the Lord. 22 They slaughtered the bulls, and the priests took the blood and splashed it on the altar. Then they slaughtered the rams and splashed the blood on the altar; next they slaughtered the lambs and splashed the blood on the altar. 23 Finally they brought the goats for the sin offering before the king and the assembly, and they placed their hands on them. 24 Then the priests slaughtered them. They offered their blood as a sin offering on the altar to make atonement for all Israel, because the king had decreed[v] that the burnt sacrifice and sin offering were for all Israel.

25 Hezekiah[w] stationed the Levites in the Lord’s temple with cymbals and stringed instruments just as David, Gad the king’s prophet,[x] and Nathan the prophet had ordered. (The Lord had actually given these orders through his prophets.) 26 The Levites had[y] David’s musical instruments and the priests had trumpets. 27 Hezekiah ordered the burnt sacrifice to be offered on the altar. As they began to offer the sacrifice, they also began to sing to the Lord, accompanied by the trumpets and the musical instruments of King David of Israel. 28 The entire assembly worshiped, as the singers sang and the trumpeters played. They continued until the burnt sacrifice was completed.

29 When the sacrifices were completed, the king and all who were with him bowed down and worshiped. 30 King Hezekiah and the officials told the Levites to praise the Lord, using the psalms[z] of David and Asaph the prophet.[aa] So they joyfully offered praise and bowed down and worshiped. 31 Hezekiah said, “Now you have consecrated yourselves[ab] to the Lord. Come and bring sacrifices and thank offerings[ac] to the Lord’s temple.” So the assembly brought sacrifices and thank offerings, and whoever desired to do so[ad] brought burnt sacrifices.

32 The assembly brought a total of 70 bulls, 100 rams, and 200 lambs as burnt sacrifices to the Lord,[ae] 33 and 600 bulls and 3,000 sheep[af] were consecrated. 34 But there were not enough priests to skin all the animals,[ag] so their brothers, the Levites, helped them until the work was finished and the priests could consecrate themselves. (The Levites had been more conscientious about consecrating themselves than the priests.)[ah] 35 There was a large number of burnt sacrifices, as well as fat from the peace offerings and drink offerings that accompanied the burnt sacrifices. So the service of the Lord’s temple was reinstituted.[ai] 36 Hezekiah and all the people were happy about what God had done[aj] for them,[ak] for it had been done quickly.[al]

Footnotes:

  1. 2 Chronicles 29:1 tn Heb “the name of his mother.”
  2. 2 Chronicles 29:1 tn The parallel passage in 2 Kgs 18:2 has “Abi.”
  3. 2 Chronicles 29:2 tn Heb “he did what was proper in the eyes of the Lord, according to all which David his father had done.”
  4. 2 Chronicles 29:5 tn Heb “fathers.”
  5. 2 Chronicles 29:6 tn Heb “in the eyes of.”
  6. 2 Chronicles 29:6 tn Heb “turned their faces.”
  7. 2 Chronicles 29:6 tn Heb “and turned the back.”
  8. 2 Chronicles 29:8 tn Heb “and he made them [an object] of dread and devastation and hissing.”
  9. 2 Chronicles 29:9 tn Heb “fell by the sword.”
  10. 2 Chronicles 29:9 tn Heb “are in captivity.”
  11. 2 Chronicles 29:10 tn Heb “now it is with my heart.”
  12. 2 Chronicles 29:10 tn Heb “so that the rage of his anger might turn from us.” The jussive with vav (ו) conjunctive indicates purpose/result after the preceding statement of intention.
  13. 2 Chronicles 29:11 tn That is, to conduct the religious rituals directed to the Lord.
  14. 2 Chronicles 29:11 tn That is, to be his ministers for the nation.
  15. 2 Chronicles 29:11 tn Heb “ones who cause [sacrifices] to go up in smoke.” The Hiphil form of קָטַר (qatar) can refer specifically to offering incense (e.g. 2 Chr 26:19; 32:12), but it may also be a general word for making sacrifices (e.g. 1 Chr 6:49). If it refers to burning incense, then the altar of incense in the Holy place of the tabernacle may be in view. Otherwise it is more general (they sacrifice animals later in this chapter, 2 Chr 29:21-24) and includes making sacrifices as well as offering incense.
  16. 2 Chronicles 29:12 tn Heb “and the Levites arose.”
  17. 2 Chronicles 29:15 tn Heb “words” (plural).
  18. 2 Chronicles 29:16 tn Heb “in the temple of the Lord.”
  19. 2 Chronicles 29:17 tn Heb “porch of the Lord.”
  20. 2 Chronicles 29:21 sn Perhaps these terms refer metonymically to the royal court, the priests and Levites, and the people, respectively.
  21. 2 Chronicles 29:21 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
  22. 2 Chronicles 29:24 tn Heb “said.”
  23. 2 Chronicles 29:25 tn Heb “he”; the referent (Hezekiah) has been specified in the translation for clarity.
  24. 2 Chronicles 29:25 tn Or “seer.”
  25. 2 Chronicles 29:26 tn Heb “stood with” (i.e., stood holding).
  26. 2 Chronicles 29:30 tn Heb “with the words.”
  27. 2 Chronicles 29:30 tn Or “seer.”
  28. 2 Chronicles 29:31 tn Heb “filled your hand.”
  29. 2 Chronicles 29:31 tn Or “tokens of thanks.”
  30. 2 Chronicles 29:31 tn Heb “and all who were willing of heart.”
  31. 2 Chronicles 29:32 tn Heb “and the number of burnt sacrifices which the assembly brought was seventy bulls, one hundred rams, two hundred lambs; for a burnt sacrifice to the Lord were all these.”
  32. 2 Chronicles 29:33 tn The Hebrew term צֹאן (tsoʾn) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but there is nothing in the immediate context here to specify one or the other.
  33. 2 Chronicles 29:34 tn Heb “the burnt sacrifices.”
  34. 2 Chronicles 29:34 tn Heb “for the Levites were more pure of heart to consecrate themselves than the priests.”
  35. 2 Chronicles 29:35 tn Or “established.”
  36. 2 Chronicles 29:36 tn Heb “prepared.”
  37. 2 Chronicles 29:36 tn Heb “the people.” The pronoun “them” has been used here for stylistic reasons, to avoid redundancy.
  38. 2 Chronicles 29:36 tn Heb “for quickly was the matter.”
New English Translation (NET)

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

Romans 14

Exhortation to Mutual Forbearance

14 Now receive the one who is weak in the faith, and do not have disputes over differing opinions.[a] One person believes in eating everything, but the weak person eats only vegetables. The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord[b] is able to make him stand.

One person regards one day holier than other days, and another regards them all alike.[c] Each must be fully convinced in his own mind. The one who observes the day does it for the Lord. The[d] one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. For none of us lives for himself and none dies for himself. If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

10 But you who eat vegetables only—why do you judge your brother or sister?[e] And you who eat everything—why do you despise your brother or sister?[f] For we will all stand before the judgment seat[g] of God. 11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.”[h] 12 Therefore, each of us will give an account of himself to God.[i]

Exhortation for the Strong not to Destroy the Weak

13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister.[j] 14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean. 15 For if your brother or sister[k] is distressed because of what you eat,[l] you are no longer walking in love.[m] Do not destroy by your food someone for whom Christ died. 16 Therefore do not let what you consider good[n] be spoken of as evil. 17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. 18 For the one who serves Christ in this way is pleasing to God and approved by people.[o]

19 So then, let us pursue what makes for peace and for building up one another. 20 Do not destroy the work of God for the sake of food. For although all things are clean,[p] it is wrong to cause anyone to stumble by what you eat. 21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.[q] 22 The faith[r] you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves. 23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin.[s]

Footnotes:

  1. Romans 14:1 tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
  2. Romans 14:4 tc Most mss, especially Western and Byzantine (D F G L 048 33 1739 1175 1241 1505 1881 M latt), read θεός (theos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most significant mss (P46 א A B C P Ψ co), and θεός looks to be an assimilation to θεός in v. 3.
  3. Romans 14:5 tn Grk “For one judges day from day, and one judges all days.”
  4. Romans 14:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  5. Romans 14:10 tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
  6. Romans 14:10 tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
  7. Romans 14:10 sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
  8. Romans 14:11 sn A quotation from Isa 45:23.
  9. Romans 14:12 tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881) but are found in א A C D Ψ 0209 33 1175 1241 1505 M lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA28 places the words in brackets, indicating doubt as to their authenticity.tn Or “each of us is accountable to God.”
  10. Romans 14:13 tn Grk “brother.”
  11. Romans 14:15 tn Grk “brother.”
  12. Romans 14:15 tn Grk “on account of food.”
  13. Romans 14:15 tn Grk “according to love.”
  14. Romans 14:16 tn Grk “do not let your good.”
  15. Romans 14:18 tn Grk “by men,” but ἄνθρωπος (anthrōpos) is generic here (“people”) since the contrast in context is between God and humanity.
  16. Romans 14:20 sn Here clean refers to food being ceremonially clean.
  17. Romans 14:21 tc A large number of mss, some of them quite significant (P46vid א2 B D F G Ψ 0209 33 1881 M lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.
  18. Romans 14:22 tc ‡ Several significant Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν (hēn, “the faith that you have”) at this juncture, but D F G Ψ 1175 1241 1505 1739 1881 M lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA28 places the word in brackets, indicating some doubt as to its authenticity.
  19. Romans 14:23 tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.
New English Translation (NET)

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Psalm 24

Psalm 24[a]

A psalm of David.

24 The Lord owns the earth and all it contains,
the world and all who live in it.
For he set its foundation upon the seas,
and established[b] it upon the ocean currents.[c]
Who is allowed to ascend[d] the mountain of the Lord?[e]
Who may go up to his holy dwelling place?
The one whose deeds are blameless
and whose motives are pure,[f]
who does not lie,[g]
or make promises with no intention of keeping them.[h]
Such godly people are rewarded by the Lord,[i]
and vindicated by the God who delivers them.[j]
Such purity characterizes the people who seek his favor,
Jacob’s descendants, who pray to him.[k] (Selah)
Look up,[l] you gates.
Rise up,[m] you eternal doors.
Then the majestic king[n] will enter.[o]
Who is this majestic king?[p]
The Lord who is strong and mighty.
The Lord who is mighty in battle.
Look up, you gates.
Rise up, you eternal doors.
Then the majestic king will enter.
10 Who is this majestic king?
The Lord of Heaven’s Armies.[q]
He is the majestic king. (Selah)

Footnotes:

  1. Psalm 24:1 sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.
  2. Psalm 24:2 tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.
  3. Psalm 24:2 sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.
  4. Psalm 24:3 tn The imperfects in v. 3 are modal, expressing potential or permission.
  5. Psalm 24:3 sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).
  6. Psalm 24:4 tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.
  7. Psalm 24:4 tn Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshi, “my life”) makes little sense here; many medieval Hebrew mss support the ancient versions in reading a third person pronoun “his.” The idiom “lift the life” here means to “long for” or “desire strongly.” In this context (note the reference to an oath in the following line) “emptiness” probably refers to speech (see Ps 12:2).
  8. Psalm 24:4 tn Heb “and does not swear an oath deceitfully.”
  9. Psalm 24:5 tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the Lord.” The singular subject is representative here, as v. 6 makes clear. The referent (godly people like the individual in v. 4) has been specified in the translation for clarity. The imperfect verbal form is generalizing; such people are typically rewarded for their deeds.
  10. Psalm 24:5 tn “and vindication from the God of his deliverance.”
  11. Psalm 24:6 tn Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 27:8; 105:4).sn This verse presents a somewhat idealized view of Jacobs descendants as devoted worshipers of the Lord.
  12. Psalm 24:7 tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).
  13. Psalm 24:7 tn Heb “lift yourselves up.”
  14. Psalm 24:7 tn Or “king of glory.”
  15. Psalm 24:7 tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
  16. Psalm 24:8 sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.
  17. Psalm 24:10 tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.
New English Translation (NET)

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Proverbs 20:12

12 The ear that hears and the eye that sees[a]
the Lord has made them both.[b]

Footnotes:

  1. Proverbs 20:12 sn The first half of the verse refers to two basic senses that the Lord has given to people. C. H. Toy, however, thinks that they represent all the faculties (Proverbs [ICC], 388). But in the book of Proverbs seeing and hearing come to the fore. By usage, “hearing” also means obeying (15:31; 25:12), and “seeing” also means perceiving and understanding (Isa 6:9-10).
  2. Proverbs 20:12 sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service.
New English Translation (NET)

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The Daily Audio Bible Reading for Friday July 30, 2021 (NIV)

2 Chronicles 26-28

Uzziah’s Reign

26 All the people of Judah took Uzziah,[a] who was sixteen years old, and made him king in his father Amaziah’s place. Uzziah[b] built up Elat and restored it to Judah after King Amaziah[c] had passed away.[d]

Uzziah was sixteen years old when he began to reign, and he reigned for fifty-two years in Jerusalem. His mother’s name was Jecholiah, who was from Jerusalem. He did what the Lord approved, just as his father Amaziah had done.[e] He followed[f] God during the lifetime of[g] Zechariah, who taught him how to honor God. As long as he followed[h] the Lord, God caused him to succeed.[i]

Uzziah attacked[j] the Philistines and broke down the walls of Gath, Jabneh, and Ashdod. He built cities in the region of Ashdod and throughout Philistine territory.[k] God helped him in his campaigns[l] against the Philistines, the Arabs living in Gur Baal, and the Meunites. The Ammonites paid tribute to Uzziah and his fame reached[m] the border of Egypt, for he grew in power.

Uzziah built and fortified towers in Jerusalem at the Corner Gate, Valley Gate, and at the Angle.[n] 10 He built towers in the wilderness and dug many cisterns, for he owned many herds in the foothills[o] and on the plain. He had workers in the fields and vineyards in the hills and in Carmel,[p] for he loved agriculture.[q]

11 Uzziah had an army of skilled warriors trained for battle. They were organized by divisions according to the muster rolls made by Jeiel the scribe and Maaseiah the officer under the authority of Hananiah, a royal official. 12 The total number of family leaders who led warriors was 2,600. 13 They commanded an army of 307,500 skilled and able warriors who were ready to defend[r] the king against his enemies. 14 Uzziah supplied shields, spears, helmets, breastplates, bows, and slingstones for the entire army. 15 In Jerusalem he made war machines carefully designed to shoot arrows and large stones from the towers and corners of the walls. He became very famous, for he received tremendous support and became powerful.[s]

16 But once he became powerful, his pride destroyed him.[t] He disobeyed[u] the Lord his God. He entered the Lord’s temple to offer incense on the incense altar. 17 Azariah the priest and eighty other brave priests of the Lord followed him in. 18 They confronted[v] King Uzziah and said to him, “It is not proper for you, Uzziah, to offer incense to the Lord. That is the responsibility of the priests, the descendants of Aaron, who are consecrated to offer incense. Leave the sanctuary, for you have disobeyed[w] and the Lord God will not honor you!” 19 Uzziah, who had an incense censer in his hand, became angry. While he was ranting and raving[x] at the priests, a skin disease[y] appeared on his forehead right there in front of the priests in the Lord’s temple near the incense altar. 20 When Azariah the high priest and the other priests looked at him, there was a skin disease on his forehead. They hurried him out of there; even the king[z] himself wanted to leave quickly because the Lord had afflicted him. 21 King Uzziah suffered from a skin disease until the day he died. He lived in separate quarters,[aa] afflicted by a skin disease and banned from the Lord’s temple. His son Jotham was in charge of the palace and ruled over the people of the land.

22 The rest of the events of Uzziah’s reign, from start to finish, were recorded by the prophet Isaiah son of Amoz.[ab] 23 Uzziah passed away[ac] and was buried near his ancestors[ad] in a cemetery[ae] belonging to the kings. (This was because he had a skin disease.)[af] His son Jotham replaced him as king.

Jotham’s Reign

27 Jotham was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem. His mother[ag] was Jerusha the daughter of Zadok. He did what the Lord approved, just as his father Uzziah had done.[ah] (He did not, however, have the audacity to enter the temple.)[ai] Yet the people were still sinning.

He built the Upper Gate to the Lord’s temple and did a lot of work on the wall in the area known as Ophel.[aj] He built cities in the hill country of Judah and fortresses and towers in the forests.

He launched a military campaign[ak] against the king of the Ammonites and defeated them. That year the Ammonites paid him 100 talents[al] of silver, 10,000 cors[am] of wheat, and 10,000 cors[an] of barley. The Ammonites also paid this same amount of annual tribute the next two years.[ao]

Jotham grew powerful because he was determined to please the Lord his God.[ap] The rest of the events of Jotham’s reign, including all his military campaigns and his accomplishments, are recorded in the Scroll of the Kings of Israel and Judah.[aq] He was twenty-five years old when he began to reign, and he reigned for sixteen years in Jerusalem. Jotham passed away[ar] and was buried in the City of David.[as] His son Ahaz replaced him as king.

Ahaz’s Reign

28 Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. He did not do what pleased the Lord, in contrast to his ancestor David.[at] He followed in the footsteps of[au] the kings of Israel; he also made images of the Baals. He offered sacrifices in the Valley of Ben Hinnom and passed his sons through the fire,[av] a horrible sin practiced by the nations[aw] whom the Lord drove out before the Israelites. He offered sacrifices and burned incense on the high places, on the hills, and under every green tree.

The Lord his God handed him over to the king of Syria. The Syrians[ax] defeated him and deported many captives to Damascus.[ay] He was also handed over to the king of Israel, who thoroughly defeated him.[az] In one day Pekah son of Remaliah killed 120,000 warriors in Judah, because they had abandoned the Lord God of their ancestors.[ba] Zikri, an Ephraimite warrior, killed the king’s son Maaseiah, Azrikam, the supervisor of the palace, and Elkanah, the king’s second-in-command. The Israelites seized from their brothers 200,000 wives, sons, and daughters. They also carried off a huge amount of plunder and took it[bb] back to Samaria.

Oded, a prophet of the Lord, was there. He went to meet the army as they arrived in Samaria and said to them: “Look, because the Lord God of your ancestors was angry with Judah he handed them over to you. You have killed them so mercilessly that God has taken notice.[bc] 10 And now you are planning[bd] to enslave[be] the people[bf] of Judah and Jerusalem. Yet are you not also guilty before the Lord your God? 11 Now listen to me! Send back those you have seized from your brothers, for the Lord is very angry at you!”[bg] 12 So some of[bh] the Ephraimite family leaders, Azariah son of Jehochanan, Berechiah son of Meshillemoth, Jechizkiah son of Shallum, and Amasa son of Hadlai confronted[bi] those returning from the battle. 13 They said to them, “Don’t bring those captives here! Are you planning on making us even more sinful and guilty before the Lord?[bj] Our guilt is already great, and the Lord is very angry at Israel.”[bk] 14 So the soldiers released the captives and the plunder before the officials and the entire assembly. 15 Men were assigned to take the prisoners and find clothes among the plunder for those who were naked.[bl] So they clothed them, supplied them with sandals, gave them food and drink, and provided them with oil to rub on their skin.[bm] They put the ones who couldn’t walk on donkeys.[bn] They brought them back to their brothers at Jericho, the city of date palm trees, and then returned to Samaria.

16 At that time King Ahaz asked the king[bo] of Assyria for help. 17 The Edomites had again invaded and defeated Judah and carried off captives. 18 The Philistines had raided the cities of Judah in the foothills[bp] and the Negev.[bq] They captured and settled in Beth Shemesh, Aijalon, Gederoth, Soco and its surrounding villages, Timnah and its surrounding villages, and Gimzo and its surrounding villages. 19 The Lord humiliated[br] Judah because of King Ahaz of Israel,[bs] for he encouraged Judah to sin and was very[bt] unfaithful to the Lord. 20 King Tiglath-Pileser[bu] of Assyria came, but he gave him more trouble than support.[bv] 21 Ahaz gathered riches[bw] from the Lord’s temple, the royal palace, and the officials and gave them to the king of Assyria, but that did not help.

22 During his time of trouble King Ahaz was even more unfaithful to the Lord. 23 He offered sacrifices to the gods of Damascus whom he thought had defeated him.[bx] He reasoned,[by] “Since the gods of the kings of Syria helped them, I will sacrifice to them so they will help me.” But they caused him and all Israel to stumble. 24 Ahaz gathered the items in God’s temple and removed them. He shut the doors of the Lord’s temple and erected altars on every street corner in Jerusalem. 25 In every city throughout Judah he set up high places to offer sacrifices to other gods. He angered the Lord God of his ancestors.

26 The rest of the events of Ahaz’s reign, including his accomplishments from start to finish, are recorded in the Scroll of the Kings of Judah and Israel.[bz] 27 Ahaz passed away[ca] and was buried in the city of Jerusalem; they did not bring him to the tombs of the kings of Israel. His son Hezekiah replaced him as king.

Footnotes:

  1. 2 Chronicles 26:1 tn The parallel account in 2 Kgs 15:1-8 has the variant spelling “Azariah.”
  2. 2 Chronicles 26:2 tn Heb “he”; the referent (Uzziah) has been specified in the translation for clarity.
  3. 2 Chronicles 26:2 tn Heb “after the king”; the referent (Amaziah) has been specified in the translation for clarity.
  4. 2 Chronicles 26:2 tn “slept with his fathers.”
  5. 2 Chronicles 26:4 tn Heb “he did what was proper in the eyes of the Lord, according to all which Amaziah his father had done.”
  6. 2 Chronicles 26:5 tn Heb “sought.”
  7. 2 Chronicles 26:5 tn Heb “in the days of.”
  8. 2 Chronicles 26:5 tn Heb “in the days of his seeking.”
  9. 2 Chronicles 26:5 tn Or “prosper.”
  10. 2 Chronicles 26:6 tn Heb “went out and fought.”
  11. 2 Chronicles 26:6 tn Heb “in Ashdod and among the Philistines.”
  12. 2 Chronicles 26:7 tn The words “in his campaigns” are supplied in the translation for clarity and for stylistic reasons.
  13. 2 Chronicles 26:8 tn Heb “and his name went to.”
  14. 2 Chronicles 26:9 tn On the meaning of the Hebrew word מִקְצוֹעַ (miqtsoaʿ), see HALOT 628 s.v. עַ(וֹ)מִקְצֹ. The term probably refers to an “angle” or “corner” somewhere on the eastern wall of Jerusalem.
  15. 2 Chronicles 26:10 sn The foothills (שְׁפֵלָה, shephelah) are the region between the Judean hill country and the Mediterranean coastal plain.
  16. 2 Chronicles 26:10 tn Heb “workers and vinedressers in the hills and in Carmel.” The words “he had” are supplied in the translation for stylistic reasons.
  17. 2 Chronicles 26:10 tn Heb “for a lover of the ground he [was].”
  18. 2 Chronicles 26:13 tn Heb “help.”
  19. 2 Chronicles 26:15 tn Heb “and his name went out to a distant place, for he did extraordinarily to be helped until he was strong.”
  20. 2 Chronicles 26:16 tn Heb “his heart was high [i.e., proud] until to destroy.”
  21. 2 Chronicles 26:16 tn Or “was unfaithful to.”
  22. 2 Chronicles 26:18 tn Heb “stood against.”
  23. 2 Chronicles 26:18 tn Or “been unfaithful.”
  24. 2 Chronicles 26:19 tn Heb “angry.”
  25. 2 Chronicles 26:19 tn Traditionally “leprosy,” but this was probably a skin disorder of some type, not leprosy (technically known today as Hansen’s disease). See 2 Kgs 5:1.
  26. 2 Chronicles 26:20 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
  27. 2 Chronicles 26:21 tn The precise meaning of בֵּית הַחָפְשִׁית (bet hakhofshit, “house of [?]”) is uncertain. NASB, NIV, NRSV all have “in a separate house”; NEB has “in his own house…relieved of all duties.” For a discussion of various proposals, see M. Cogan and H. Tadmor, II Kings (AB), 166-67.
  28. 2 Chronicles 26:22 tn Heb “As for the rest of the events of Uzziah, the former and the latter, Isaiah son of Amoz, the prophet, recorded.”
  29. 2 Chronicles 26:23 tn Heb “lay down with his fathers.”
  30. 2 Chronicles 26:23 tn Heb “fathers.”
  31. 2 Chronicles 26:23 tn Heb “a field of burial.”
  32. 2 Chronicles 26:23 tn Heb “for they said, ‘He had a skin disease.’”
  33. 2 Chronicles 27:1 tn Heb “the name of his mother.”
  34. 2 Chronicles 27:2 tn Heb “he did what was proper in the eyes of the Lord, according to all which Uzziah his father had done.”
  35. 2 Chronicles 27:2 tn Heb “except he did not enter the house of the Lord.”
  36. 2 Chronicles 27:3 tn Heb “wall of Ophel.” See HALOT 861 s.v. II עֹפֶל.
  37. 2 Chronicles 27:5 tn Heb “he fought with.”
  38. 2 Chronicles 27:5 tn The Hebrew word כִּכַּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg).
  39. 2 Chronicles 27:5 sn As a unit of dry measure a cor was roughly equivalent to six bushels (about 220 liters).
  40. 2 Chronicles 27:5 tn Heb “10,000 cors of wheat and 10,000 of barley.” The unit of measure of the barley is omitted in the Hebrew text, but is understood to be “cors,” the same as the measures of wheat.
  41. 2 Chronicles 27:5 tn Heb “This the sons of Ammon brought to him, and in the second year and the third.”
  42. 2 Chronicles 27:6 tn Heb “because he established his ways before the Lord his God.”
  43. 2 Chronicles 27:7 tn Heb “As for the rest of the events of Jotham, and his battles and his ways, look, they are written on the scroll of the kings of Israel and Judah.”
  44. 2 Chronicles 27:9 tn Heb “lay down with his fathers.”
  45. 2 Chronicles 27:9 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  46. 2 Chronicles 28:1 tn Heb “and he did not do what was proper in the eyes of the Lord, like David his father.”
  47. 2 Chronicles 28:2 tn Heb “he walked in the ways of.”
  48. 2 Chronicles 28:3 sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB “burnt his sons in the fire”; NASB “burned his sons in the fire”; NIV “sacrificed his sons in the fire”; NRSV “made his sons pass through fire”). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.
  49. 2 Chronicles 28:3 tn Heb “like the abominable practices of the nations.”
  50. 2 Chronicles 28:5 tn Heb “they”; the referent (the Syrians) has been specified in the translation for clarity.
  51. 2 Chronicles 28:5 tn Heb “and took captive from him a great captivity and brought [them] to Damascus.”
  52. 2 Chronicles 28:5 tn Heb “who struck him down with a great striking.”
  53. 2 Chronicles 28:6 tn Heb “fathers” (also in vv. 9, 25).
  54. 2 Chronicles 28:8 tn Heb “the loot.” The pronoun (“it”) has been used in the translation for stylistic reasons, to avoid redundancy.
  55. 2 Chronicles 28:9 tn Heb “and you killed them with anger [that] reaches as far as heaven.”
  56. 2 Chronicles 28:10 tn Heb “saying.”
  57. 2 Chronicles 28:10 tn Heb “to enslave as male servants and female servants.”
  58. 2 Chronicles 28:10 tn Heb “sons.”
  59. 2 Chronicles 28:11 tn Heb “for the rage of the anger of the Lord is upon you.”
  60. 2 Chronicles 28:12 tn Heb “men from.”
  61. 2 Chronicles 28:12 tn Heb “arose against.”
  62. 2 Chronicles 28:13 tn Heb “for to the guilt of the Lord upon us you are saying to add to our sins and our guilty deeds.”
  63. 2 Chronicles 28:13 tn Heb “for great is [the] guilt to us and rage of anger is upon Israel.”
  64. 2 Chronicles 28:15 tn Heb “and the men who were designated by names arose and took the captives and all their naked ones they clothed from the loot.”
  65. 2 Chronicles 28:15 tn Heb “and poured oil on them.”
  66. 2 Chronicles 28:15 tn Heb “and they led them on donkeys, with respect to everyone stumbling.”
  67. 2 Chronicles 28:16 tc Most Hebrew mss read the plural, “kings,” but one Hebrew ms, the LXX and Vulgate read the singular “king.” Note the singular in v. 20.
  68. 2 Chronicles 28:18 sn The foothills (שְׁפֵלָה, shephelah) are the region between the Judean hill country and the Mediterranean coastal plain.
  69. 2 Chronicles 28:18 sn The Negev is an area of central, southern Judah, south of the hill country and Beer Sheba and west of the rift valley.
  70. 2 Chronicles 28:19 tn Or “subdued.”
  71. 2 Chronicles 28:19 sn That is, “of Judah.” Frequently in 2 Chronicles “Israel” is substituted for “Judah.”
  72. 2 Chronicles 28:19 tn The infinitive absolute precedes the cognate nominal form to emphasize the degree of Ahaz’s unfaithfulness.
  73. 2 Chronicles 28:20 tn Heb “Tilgath-Pilneser,” a variant spelling of Tiglath-Pileser.
  74. 2 Chronicles 28:20 tn Heb “and he caused him distress and did not strengthen him.”
  75. 2 Chronicles 28:21 tn Heb “divided up,” but some read חִלֵּץ (khillets, “despoiled”).
  76. 2 Chronicles 28:23 tn Heb “the gods of Damascus, the ones who had defeated him.” The words “he thought” are supplied in the translation for clarification. The perspective is that of Ahaz, not the narrator! Another option is that “the kings” has been accidentally omitted after “gods of.” See v. 23b.
  77. 2 Chronicles 28:23 tn Heb “said.”
  78. 2 Chronicles 28:26 tn Heb “As for the rest of his events, and all his ways, the former and the latter, look, they are written on the scroll of the kings of Judah and Israel.”
  79. 2 Chronicles 28:27 tn Heb “lay down with his fathers.”
New English Translation (NET)

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Romans 13

Submission to Civil Government

13 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment,[a] and the authorities that exist have been instituted by God. So the person who resists such authority[b] resists the ordinance of God, and those who resist will incur judgment (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation because it is God’s servant for your well-being. But be afraid if you do wrong because government[c] does not bear the sword for nothing. It is God’s servant to administer punishment on the person who does wrong. Therefore it is necessary to be in subjection, not only because of the wrath of the authorities[d] but also because of your conscience.[e] For this reason you also pay taxes, for the authorities[f] are God’s servants devoted to governing.[g] Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Exhortation to Love Neighbors

Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. For the commandments,[h]Do not commit adultery, do not murder, do not steal, do not covet,[i] (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.”[j] 10 Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.

Motivation to Godly Conduct

11 And do this[k] because we know[l] the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers. 12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light. 13 Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy. 14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires.[m]

Footnotes:

  1. Romans 13:1 tn Grk “by God.”
  2. Romans 13:2 tn Grk “the authority,” referring to the authority just described.
  3. Romans 13:4 tn Grk “it.”
  4. Romans 13:5 tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.
  5. Romans 13:5 tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.
  6. Romans 13:6 tn Grk “they”; the referent (the governing authorities) has been specified in the translation for clarity.
  7. Romans 13:6 tn Grk “devoted to this very thing.”
  8. Romans 13:9 tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).
  9. Romans 13:9 sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.
  10. Romans 13:9 sn A quotation from Lev 19:18.
  11. Romans 13:11 tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.
  12. Romans 13:11 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
  13. Romans 13:14 tn Grk “make no provision for the flesh unto desires.”
New English Translation (NET)

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Psalm 23

Psalm 23[a]

A psalm of David.

23 The Lord is my shepherd,[b]
I lack nothing.[c]
He takes me to lush pastures,[d]
he leads me to refreshing water.[e]
He restores my strength.[f]
He leads me down[g] the right paths[h]
for the sake of his reputation.[i]
Even when I must walk through the darkest valley,[j]
I fear[k] no danger,[l]
for you are with me;
your rod and your staff reassure me.[m]
You prepare a feast before me[n]
in plain sight of my enemies.
You refresh[o] my head with oil;
my cup is completely full.[p]
Surely your goodness and faithfulness[q] will pursue[r] me all my days,[s]
and I will live in[t] the Lord’s house[u] for the rest of my life.[v]

Footnotes:

  1. Psalm 23:1 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
  2. Psalm 23:1 sn The Lord is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the Lord is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.
  3. Psalm 23:1 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the Lord as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
  4. Psalm 23:2 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseni) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.
  5. Psalm 23:2 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (desheʾ) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (menukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents), but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
  6. Psalm 23:3 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v.נֶפֶשׁ 4.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
  7. Psalm 23:3 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yeshovev] and יַנְחֵנִי [yankheni]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
  8. Psalm 23:3 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (maʿgele, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e., ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
  9. Psalm 23:3 tn The Hebrew term שֵׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lemaʿan shemo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
  10. Psalm 23:4 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צָלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gayʾ, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
  11. Psalm 23:4 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
  12. Psalm 23:4 tn The Hebrew term רָע (raʿ) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
  13. Psalm 23:4 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
  14. Psalm 23:5 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23, ” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
  15. Psalm 23:5 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
  16. Psalm 23:5 tn The rare noun רְוָיָה (revayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
  17. Psalm 23:6 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
  18. Psalm 23:6 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
  19. Psalm 23:6 tn Heb “all the days of my life.”
  20. Psalm 23:6 tn The verb form וְשַׁבְתִּי (veshavti) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (bevet). The form should be emended to וְשִׁבְתִּי (veshivti; an infinitive construct from יָשַׁב [yashav, “live”] with pronominal suffix) or to וְיָשַׁבְתִּי (veyashavti; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see BHS, note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.
  21. Psalm 23:6 tn Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
  22. Psalm 23:6 tn The phrase אֹרֶךְ יָמִים (ʾorekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.
New English Translation (NET)

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

Proverbs 20:11

11 Even a young man[a] is known[b] by his actions,
whether his activity is pure and whether it is right.[c]

Footnotes:

  1. Proverbs 20:11 sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (naʿar) referred to an adolescent, a young person whose character was being formed in his early life.
  2. Proverbs 20:11 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).
  3. Proverbs 20:11 sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline.
New English Translation (NET)

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

The Daily Audio Bible Reading for Thursday July 29, 2021 (NIV)

2 Chronicles 24-25

Joash’s Reign

24 Joash was seven years old when he began to reign. He reigned for forty years in Jerusalem. His mother[a] was Zibiah, who was from Beer Sheba. Joash did what the Lord approved[b] throughout the lifetime[c] of Jehoiada the priest. Jehoiada chose two wives for him who gave him sons and daughters.

Later, Joash was determined to repair the Lord’s temple.[d] He assembled the priests and Levites and ordered them, “Go out to the cities of Judah and collect the annual quota of silver from all Israel for repairs on the temple of your God. Be quick about it!” But the Levites delayed.

So the king summoned Jehoiada the chief priest,[e] and said to him, “Why have you not made[f] the Levites collect[g] from Judah and Jerusalem the tax authorized by Moses the Lord’s servant and by the assembly of Israel at the tent containing the tablets of the law?”[h] (Wicked Athaliah and her sons had broken into God’s temple and used all the holy items of the Lord’s temple in their worship of the Baals.) The king ordered a chest to be made and placed outside the gate of the Lord’s temple.[i] An edict was sent throughout Judah and Jerusalem requiring the people to bring to the Lord the tax that Moses, God’s servant, imposed on Israel in the wilderness.[j] 10 All the officials and all the people gladly brought their silver and threw it into the chest until it was full. 11 Whenever the Levites brought the chest to the royal accountant and they saw there was a lot of silver, the royal scribe and the accountant of the high priest emptied the chest and then took it back to its place. They went through this routine every day and collected a large amount of silver.

12 The king and Jehoiada gave it to the construction foremen[k] assigned to the Lord’s temple. They hired carpenters and craftsmen to repair the Lord’s temple, as well as those skilled in working with iron and bronze to restore the Lord’s temple. 13 They worked hard and made the repairs.[l] They followed the measurements specified for God’s temple and restored it.[m] 14 When they were finished, they brought the rest of the silver to the king and Jehoiada. They used it to make items for the Lord’s temple, including items used in the temple service and for burnt sacrifices, pans, and various other gold and silver items. Throughout Jehoiada’s lifetime, burnt sacrifices were offered regularly in the Lord’s temple.

15 Jehoiada grew old and died at the age of 130. 16 He was buried in the City of David[n] with the kings, because he had accomplished good in Israel and for God and his temple.

17 After Jehoiada died, the officials of Judah visited the king and declared their loyalty to him.[o] The king listened to their advice.[p] 18 They abandoned the temple of the Lord God of their ancestors[q] and worshiped[r] the Asherah poles and idols. Because of this sinful activity, God was angry with Judah and Jerusalem. 19 The Lord sent prophets among them to lead them back to him.[s] They warned[t] the people, but they would not pay attention. 20 God’s Spirit energized[u] Zechariah son of Jehoiada the priest. He stood up before the people and said to them, “This is what God says: ‘Why are you violating the commands of the Lord? You will not be prosperous. Because you have rejected the Lord, he has rejected you!’” 21 They plotted against him and by royal decree stoned him to death in the courtyard of the Lord’s temple. 22 King Joash disregarded[v] the loyalty Zechariah’s father Jehoiada had shown him and killed Jehoiada’s[w] son. As Zechariah[x] was dying, he said, “May the Lord take notice and seek vengeance!”[y]

23 At the beginning[z] of the year the Syrian army attacked[aa] Joash[ab] and invaded Judah and Jerusalem. They wiped out all the leaders of the people and sent all the plunder they gathered to the king of Damascus. 24 Even though the invading Syrian army was relatively weak, the Lord handed over to them Judah’s very large army,[ac] for the people of Judah[ad] had abandoned the Lord God of their ancestors. The Syrians[ae] gave Joash what he deserved.[af] 25 When they withdrew, they left Joash[ag] badly wounded. His servants plotted against him because of what he had done to[ah] the son[ai] of Jehoiada the priest. They murdered him on his bed. Thus[aj] he died and was buried in the City of David,[ak] but not in the tombs of the kings. 26 The conspirators were Zabad son of Shimeath (an Ammonite woman) and Jehozabad son of Shimrith (a Moabite woman).

27 The list of Joash’s[al] sons, the many prophetic oracles about him, and the account of his building project on God’s temple are included in the record of the Scroll of the Kings.[am] His son Amaziah replaced him as king.

Amaziah’s Reign

25 Amaziah was twenty-five years old when he began to reign, and he reigned for twenty-nine years in Jerusalem. His mother[an] was Jehoaddan, who was from Jerusalem. He did what the Lord approved,[ao] but not with wholehearted devotion.[ap]

When he had secured control of the kingdom,[aq] he executed the servants who had assassinated his father the king. However, he did not execute their sons. He obeyed the Lord’s commandment as recorded in the law scroll of Moses,[ar] “Fathers must not be executed for what their sons do,[as] and sons must not be executed for what their fathers do.[at] A man must be executed only for his own sin.”[au]

Amaziah assembled the people of Judah[av] and assigned them by families to the commanders of units of 1,000 and the commanders of units of 100 for all Judah and Benjamin. He counted those twenty years old and up and discovered there were 300,000 young men of fighting age[aw] equipped with spears and shields.[ax] He hired 100,000 Israelite warriors for 100 talents[ay] of silver.

But a prophet[az] visited him and said: “O king, the Israelite troops must not go with you, for the Lord is not with Israel or any of the Ephraimites.[ba] Even if you go and fight bravely in battle, God will defeat you[bb] before the enemy. God is capable of helping or defeating.”[bc] Amaziah asked the prophet:[bd] “But what should I do about the 100 talents of silver I paid the Israelite troops?” The prophet[be] replied, “The Lord is capable of giving you more than that.” 10 So Amaziah dismissed the troops that had come to him from Ephraim and sent them home.[bf] They were very angry at Judah and returned home incensed. 11 Amaziah boldly led his army to the Valley of Salt,[bg] where he defeated[bh] 10,000 Edomites.[bi] 12 The men[bj] of Judah captured 10,000 men alive. They took them to the top of a cliff and threw them over.[bk] All the captives[bl] fell to their death.[bm] 13 Now the troops Amaziah had dismissed and had not allowed to fight in the battle[bn] raided[bo] the cities of Judah from Samaria to Beth Horon. They killed[bp] 3,000 people and carried off a large amount of plunder.

14 When Amaziah returned from defeating the Edomites, he brought back the gods of the people[bq] of Seir and made them his personal gods.[br] He bowed down before them and offered them sacrifices. 15 The Lord was angry at Amaziah and sent a prophet to him, who said, “Why are you following[bs] these gods[bt] that could not deliver their own people from your power?”[bu] 16 While he was speaking, Amaziah[bv] said to him, “Did we appoint you to be a royal counselor? Stop prophesying or else you will be killed!”[bw] So the prophet stopped, but added, “I know that God has decided[bx] to destroy you, because you have done this thing and refused to listen to my advice.”

17 After King Amaziah of Judah consulted with his advisers,[by] he sent this message to the king of Israel, Joash son of Jehoahaz, the son of Jehu, “Come, face me on the battlefield.”[bz] 18 King Joash of Israel sent this message back to King Amaziah of Judah, “A thorn bush in Lebanon sent this message to a cedar in Lebanon, ‘Give your daughter to my son as a wife.’ Then a wild animal of Lebanon came by and trampled down the thorn bush.[ca] 19 You defeated Edom[cb] and it has gone to your head.[cc] Gloat over your success,[cd] but stay in your palace. Why bring calamity on yourself? Why bring down yourself and Judah along with you?”[ce]

20 But Amaziah did not heed the warning,[cf] for God wanted to hand them over to Joash because they followed the gods of Edom.[cg] 21 So King Joash of Israel attacked. He and King Amaziah of Judah faced each other on the battlefield[ch] in Beth Shemesh of Judah. 22 Judah was defeated by Israel, and each man ran back home.[ci] 23 King Joash of Israel captured King Amaziah of Judah, son of Joash son of Jehoahaz, in Beth Shemesh and brought him to Jerusalem. He broke down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate—a distance of about 600 feet.[cj] 24 He took away all the gold and silver, all the items found in God’s temple that were in the care of Obed-Edom, the riches in the royal palace, and some hostages. Then he went back to Samaria.

25 King Amaziah son of Joash of Judah lived for fifteen years after the death of King Joash son of Jehoahaz of Israel. 26 The rest of the events of Amaziah’s reign, from start to finish, are recorded in the Scroll of the Kings of Judah and Israel.[ck] 27 From the time Amaziah turned from following the Lord, conspirators plotted against him in Jerusalem,[cl] so he fled to Lachish. But they sent assassins after him[cm] and they killed him there. 28 His body was carried back by horses,[cn] and he was buried with his ancestors[co] in the City of David.[cp]

Footnotes:

  1. 2 Chronicles 24:1 tn Heb “the name of his mother.”
  2. 2 Chronicles 24:2 tn Heb “and Joash did what was proper in the eyes of the Lord.”
  3. 2 Chronicles 24:2 tn Heb “all the days of.”
  4. 2 Chronicles 24:4 tn Heb “and it was, later, there was with the heart of Joash to repair the house of the Lord.”
  5. 2 Chronicles 24:6 tn Heb “Jehoiada the head”; the word “priest” not in the Hebrew text but is implied.
  6. 2 Chronicles 24:6 tn Heb “demanded of.”
  7. 2 Chronicles 24:6 tn Heb “to bring.”
  8. 2 Chronicles 24:6 tn Heb “the tent of testimony.”
  9. 2 Chronicles 24:8 tn Heb “and the king said [it] and they made a chest and placed it in the gate of the house of the Lord outside.”
  10. 2 Chronicles 24:9 tn Heb “and they gave voice in Judah and Jerusalem to bring to the Lord the tax of Moses the servant of God upon Israel in the wilderness.”
  11. 2 Chronicles 24:12 tn Heb “doers of the work.”
  12. 2 Chronicles 24:13 tn Heb “and the doers of the work worked, and the repairs went up for the work by their hand.”
  13. 2 Chronicles 24:13 tn Heb “and they caused the house of God to stand according to its measurements and they strengthened it.”
  14. 2 Chronicles 24:16 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  15. 2 Chronicles 24:17 tn Heb “came and bowed down to the king.”
  16. 2 Chronicles 24:17 tn Heb “to them.”
  17. 2 Chronicles 24:18 tn Heb “fathers” (also in v. 24).
  18. 2 Chronicles 24:18 tn Heb “served.”
  19. 2 Chronicles 24:19 tn Heb “and he sent among them prophets to bring them back to the Lord.”
  20. 2 Chronicles 24:19 tn Heb “testified among.”
  21. 2 Chronicles 24:20 tn Heb “clothed.”
  22. 2 Chronicles 24:22 tn Heb “did not remember.”
  23. 2 Chronicles 24:22 tn Heb “his”; the referent (Jehoiada) has been specified in the translation for clarity.
  24. 2 Chronicles 24:22 tn Heb “he”; the referent (Zechariah) has been specified in the translation for clarity.
  25. 2 Chronicles 24:22 tn Heb “and seek [—].” The direct object of “seek” is omitted in the Hebrew text but implied; “vengeance” is supplied for clarification.
  26. 2 Chronicles 24:23 tn Heb “turning.”
  27. 2 Chronicles 24:23 tn Heb “went up against.”
  28. 2 Chronicles 24:23 tn Heb “him”; the referent (Joash) has been specified in the translation for clarity.
  29. 2 Chronicles 24:24 tn Heb “though with a small amount of men the army of Aram came, the Lord gave into their hand an army [that was] very large.”
  30. 2 Chronicles 24:24 tn Heb “they”; the referent (the people of Judah) has been specified in the translation for clarity.
  31. 2 Chronicles 24:24 tn Heb “they”; the referent (the Syrians) has been specified in the translation for clarity.
  32. 2 Chronicles 24:24 tn Heb “executed judgments on Joash.”
  33. 2 Chronicles 24:25 tn Heb “him”; the referent (Joash) has been specified in the translation for clarity.
  34. 2 Chronicles 24:25 tn Heb “because of the shed blood of.”
  35. 2 Chronicles 24:25 tc The MT has the plural בְּנֵי (bene, “sons”), but the final yod is dittographic. Note the yod that immediately follows.
  36. 2 Chronicles 24:25 tn Heb “and he died.”
  37. 2 Chronicles 24:25 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  38. 2 Chronicles 24:27 tn Heb “his”; the referent (Joash) has been specified in the translation for clarity.
  39. 2 Chronicles 24:27 tn Heb “and the founding of the house of God, look, they are written on the writing of the scroll of the kings?”
  40. 2 Chronicles 25:1 tn Heb “the name of his mother.”
  41. 2 Chronicles 25:2 tn Heb “he did what was proper in the eyes of the Lord.”
  42. 2 Chronicles 25:2 tn Heb “a complete heart.”
  43. 2 Chronicles 25:3 tn Heb “when the kingdom was secure upon him.”
  44. 2 Chronicles 25:4 tn Heb “as it is written in the scroll of the law of Moses which the Lord commanded, saying.”
  45. 2 Chronicles 25:4 tn Heb “on account of sons.”
  46. 2 Chronicles 25:4 tn Heb “on account of fathers.”
  47. 2 Chronicles 25:4 sn This law is recorded in Deut 24:16.
  48. 2 Chronicles 25:5 tn Heb “Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy here for the people of Judah.
  49. 2 Chronicles 25:5 tn Heb “young men going out to war.”
  50. 2 Chronicles 25:5 tn Heb “holding a spear and a shield.”
  51. 2 Chronicles 25:6 tn The Hebrew word כִּכַּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg).
  52. 2 Chronicles 25:7 tn Heb “man of God.”
  53. 2 Chronicles 25:7 tn Heb “Israel, all the sons of Ephraim.”
  54. 2 Chronicles 25:8 tn Heb “cause you to stumble.”
  55. 2 Chronicles 25:8 tn Heb “to cause to stumble.”
  56. 2 Chronicles 25:9 tn Heb “said to the man of God.”
  57. 2 Chronicles 25:9 tn Heb “man of God.”
  58. 2 Chronicles 25:10 tn Heb “and Amaziah separated them, the troops who came to him from Ephraim, to go to their place.”
  59. 2 Chronicles 25:11 tn Heb “and Amaziah strengthened himself and led his people and went to the Valley of Salt.”
  60. 2 Chronicles 25:11 tn Or “struck down.”
  61. 2 Chronicles 25:11 tn Heb “sons of Seir.”
  62. 2 Chronicles 25:12 tn Heb “sons.”
  63. 2 Chronicles 25:12 tn Heb “and threw them from the top of the cliff.”
  64. 2 Chronicles 25:12 tn Heb “all of them.”
  65. 2 Chronicles 25:12 tn Heb “smashed in pieces.”
  66. 2 Chronicles 25:13 tn Heb “had sent back from going with him to the battle.”
  67. 2 Chronicles 25:13 tn Heb “stripped.”
  68. 2 Chronicles 25:13 tn Heb “struck down.”
  69. 2 Chronicles 25:14 tn Heb “sons.”
  70. 2 Chronicles 25:14 tn Heb “caused them to stand for him as gods.”
  71. 2 Chronicles 25:15 tn Heb “seeking,” perhaps in the sense of “consulting [an oracle from].”
  72. 2 Chronicles 25:15 tn Heb “the gods of the people.”
  73. 2 Chronicles 25:15 tn Heb “hand.”
  74. 2 Chronicles 25:16 tn Heb “he”; the referent (Amaziah) has been specified in the translation for clarity.
  75. 2 Chronicles 25:16 tn Heb “Stop yourself! Why should they strike you down?”
  76. 2 Chronicles 25:16 tn The verb יָעַץ (yaʿats, “has decided”) is from the same root as יוֹעֵץ (yoʿets, “counselor”) in v. 16 and עֵצָה (ʿetsah, “advice”) later in v. 16. The wordplay highlights the appropriate nature of the divine punishment. Amaziah rejected the counsel of God’s prophet; now he would be the victim of God’s “counsel.”
  77. 2 Chronicles 25:17 tn The words “with his advisers” are supplied in the translation for clarification.
  78. 2 Chronicles 25:17 tn Heb “let us look at each other [in the] face.” The expression refers here not to a visit but to meeting in battle. See v. 21.
  79. 2 Chronicles 25:18 sn The thorn bush in the allegory is Judah. Amaziah’s success had deceived him into thinking he was on the same level as the major powers in the area (symbolized by the cedar). In reality he was not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal).
  80. 2 Chronicles 25:19 tn Heb “you say [to yourself], ‘look, you have defeated Edom.’”
  81. 2 Chronicles 25:19 tn Heb “and your heart is lifted up.”
  82. 2 Chronicles 25:19 tn Heb “to glorify.”
  83. 2 Chronicles 25:19 tn Heb “Why get involved in calamity and fall, you and Judah with you?”
  84. 2 Chronicles 25:20 tn Heb “did not listen.”
  85. 2 Chronicles 25:20 tn Heb “because it was from God in order to give them into the hand because they sought the gods of Edom.”
  86. 2 Chronicles 25:21 tn Heb “looked at each other [in the] face.” See the note on the expression “Come on, face me on the battlefield” in v. 17.
  87. 2 Chronicles 25:22 tn Heb “and Judah was struck down before Israel and they fled, each to his tent.”
  88. 2 Chronicles 25:23 tn Heb “400 cubits.” Assuming a cubit of 18 inches (45 cm), the distance would have been about 600 feet (180 m).
  89. 2 Chronicles 25:26 tn Heb “As for the rest of the events of Amaziah, the former and the latter, are they not—behold, they are written on the scroll of the kings of Judah and Israel.”
  90. 2 Chronicles 25:27 tn Heb “and they conspired against him [with] a conspiracy in Jerusalem.”
  91. 2 Chronicles 25:27 tn Heb “and they sent after him to Lachish.”
  92. 2 Chronicles 25:28 tn Heb “and they carried him on horses.”
  93. 2 Chronicles 25:28 tn Heb “fathers.”
  94. 2 Chronicles 25:28 tc The Hebrew text has “Judah,” but some medieval mss read “David,” as does the parallel passage in 2 Kgs 14:20.sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
New English Translation (NET)

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Romans 12

Consecration of the Believer’s Life

12 Therefore I exhort you, brothers and sisters,[a] by the mercies of God, to present your bodies as a sacrifice—alive, holy, and pleasing to God[b]—which is your reasonable service. Do not be conformed[c] to this present world,[d] but be transformed by the renewing of your mind, so that you may test and approve[e] what is the will of God—what is good and well-pleasing and perfect.

Conduct in Humility

For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you[f] a measure of faith.[g] For just as in one body we have many members, and not all the members serve the same function, so we who are many are one body in Christ, and individually we are members who belong to one another. And we have different gifts[h] according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.[i] If it is service, he must serve; if it is teaching, he must teach; if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Conduct in Love

Love must be[j] without hypocrisy. Abhor what is evil, cling to what is good. 10 Be devoted to one another with mutual love, showing eagerness in honoring one another. 11 Do not lag in zeal, be enthusiastic in spirit, serve the Lord. 12 Rejoice in hope, endure in suffering, persist in prayer. 13 Contribute to the needs of the saints, pursue hospitality. 14 Bless those who persecute you, bless and do not curse. 15 Rejoice with those who rejoice, weep with those who weep. 16 Live in harmony with one another; do not be haughty but associate with the lowly.[k] Do not be conceited.[l] 17 Do not repay anyone evil for evil; consider what is good before all people.[m] 18 If possible, so far as it depends on you, live peaceably with all people.[n] 19 Do not avenge yourselves, dear friends, but give place to God’s wrath,[o] for it is written, “Vengeance is mine, I will repay,”[p] says the Lord. 20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head.[q] 21 Do not be overcome by evil, but overcome evil with good.

Footnotes:

  1. Romans 12:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  2. Romans 12:1 tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”
  3. Romans 12:2 tn Although συσχηματίζεσθε (suschēmatizesthe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.
  4. Romans 12:2 tn Grk “to this age.”
  5. Romans 12:2 sn The verb translated test and approve (δοκιμάζω, dokimazō) carries the sense of “test with a positive outcome,” “test so as to approve.”
  6. Romans 12:3 tn The words “of you” have been supplied for clarity.
  7. Romans 12:3 tn Or “to each as God has distributed a measure of faith.”
  8. Romans 12:6 tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”
  9. Romans 12:6 tn The last part of this verse has no verb; either an indicative or imperative is implied. Most likely an imperative is intended because of the general tenor of this section of the epistle as exhortation and because of the particular flow of this verse, which seems to imply how to use spiritual gifts.
  10. Romans 12:9 tn The verb “must be” is understood in the Greek text.
  11. Romans 12:16 tn Or “but give yourselves to menial tasks.” The translation depends on whether one takes the adjective “lowly” as masculine or neuter.
  12. Romans 12:16 tn Grk “Do not be wise in your thinking.”
  13. Romans 12:17 tn Here ἄνθρωπος (anthrōpos) is used as a generic and refers to both men and women.
  14. Romans 12:18 tn Here ἄνθρωπος (anthrōpos) is used as a generic and refers to both men and women.
  15. Romans 12:19 tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.
  16. Romans 12:19 sn A quotation from Deut 32:35.
  17. Romans 12:20 sn A quotation from Prov 25:21-22.
New English Translation (NET)

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Psalm 22:19-31

19 But you, O Lord, do not remain far away.
You are my source of strength.[a] Hurry and help me![b]
20 Deliver me[c] from the sword.
Save[d] my life[e] from the claws[f] of the wild dogs.
21 Rescue me from the mouth of the lion,[g]
and from the horns of the wild oxen.[h]
You have answered me.[i]
22 I will declare your name to my countrymen.[j]
In the middle of the assembly I will praise you.
23 You loyal followers of the Lord,[k] praise him.
All you descendants of Jacob, honor him.
All you descendants of Israel, stand in awe of him.[l]
24 For he did not despise or detest the suffering[m] of the oppressed.[n]
He did not ignore him;[o]
when he cried out to him, he responded.[p]
25 You are the reason I offer praise[q] in the great assembly;
I will fulfill my promises before the Lord’s loyal followers.[r]
26 Let the oppressed eat and be filled.[s]
Let those who seek his help praise the Lord.
May you[t] live forever!
27 Let all the people of the earth acknowledge the Lord and turn to him.[u]
Let all the nations[v] worship you.[w]
28 For the Lord is king[x]
and rules over the nations.
29 All the thriving people[y] of the earth will join the celebration and worship;[z]
all those who are descending into the grave[aa] will bow before him,
including those who cannot preserve their lives.[ab]
30 A whole generation[ac] will serve him;
they will tell the next generation about the Lord.[ad]
31 They will come and tell about his saving deeds;[ae]
they will tell a future generation what he has accomplished.[af]

Footnotes:

  1. Psalm 22:19 tn Heb “O my strength.”
  2. Psalm 22:19 tn Heb “hurry to my help.”
  3. Psalm 22:20 tn Or “my life.”
  4. Psalm 22:20 tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).
  5. Psalm 22:20 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.
  6. Psalm 22:20 tn Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws” of the wild dogs.
  7. Psalm 22:21 sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).
  8. Psalm 22:21 tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (reʾemim, “wild oxen”; see BDB 910 s.v. רְאֵם).
  9. Psalm 22:21 tn Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.
  10. Psalm 22:22 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
  11. Psalm 22:23 tn Heb “[you] fearers of the Lord.” See Ps 15:4.
  12. Psalm 22:23 tn Heb “fear him.”
  13. Psalm 22:24 tn Or “affliction”; or “need.”
  14. Psalm 22:24 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
  15. Psalm 22:24 tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).
  16. Psalm 22:24 tn Heb “heard.”
  17. Psalm 22:25 tn Heb “from with you [is] my praise.”
  18. Psalm 22:25 tn Heb “my vows I will fulfill before those who fear him.” When asking the Lord for help, the psalmists would typically promise to praise the Lord publicly if he intervened and delivered them.
  19. Psalm 22:26 sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
  20. Psalm 22:26 tn Heb “may your heart[s].”
  21. Psalm 22:27 tn Heb “may all the ends of the earth remember and turn to the Lord.” The prefixed verbal forms in v. 27 are understood as jussives (cf. NEB). Another option (cf. NIV, NRSV) is to take the forms as imperfects and translate, “all the people of the earth will acknowledge and turn…and worship.” See vv. 29-32.
  22. Psalm 22:27 tn Heb “families of the nations.”
  23. Psalm 22:27 tn Heb “before you.”
  24. Psalm 22:28 tn Heb “for to the Lord [is] dominion.”
  25. Psalm 22:29 tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yeshene, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishne, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord.
  26. Psalm 22:29 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense.
  27. Psalm 22:29 tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings—the healthy, the dying, and everyone in between.
  28. Psalm 22:29 tn Heb “and his life he does not revive.”
  29. Psalm 22:30 tn Heb “offspring.”
  30. Psalm 22:30 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (ʾadonay).
  31. Psalm 22:31 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
  32. Psalm 22:31 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
New English Translation (NET)

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Proverbs 20:8-10

A king sitting on the throne to judge[a]
separates out[b] all evil with his eyes.[c]
Who can say,[d] “I have kept my heart[e] clean;[f]
I am pure[g] from my sin”?
10 Diverse weights and diverse measures[h]
the Lord abhors[i] both of them.

Footnotes:

  1. Proverbs 20:8 tn The infinitive construct דִּין (din, “to judge”) indicates purpose (so NIV, NCV), even though it does not have a preposition with it.
  2. Proverbs 20:8 tn The second line uses the image of winnowing (cf. NIV, NRSV) to state that the king’s judgment removes evil from the realm. The verb form is מְזָרֶה (mezareh), the Piel participle. It has been translated “to sift; to winnow; to scatter” and “to separate”—i.e., separate out evil from the land. The text is saying that a just government roots out evil (cf. NAB “dispels all evil”), but few governments have been consistently just.
  3. Proverbs 20:8 sn The phrase with his eyes indicates that the king will closely examine or look into all the cases that come before him.
  4. Proverbs 20:9 sn The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin.
  5. Proverbs 20:9 tn The noun לֵב (lev) commonly translated “heart” includes the “mind” and embraces both motives and thoughts.
  6. Proverbs 20:9 tn In the Qal this verb, זָכָה (zakhah), means to be (morally) “clean; pure.” Here in the Piel it is factitive to “make clean” (so NRSV) or “keep clean” (so NIV). This verb only appears 8 times in the Bible, but this phrase “to cleanse the heart/mind” also occurs in Ps 73:13, where Asaph despairs of having cleansed his heart (or kept it clean). Ps 119:9 remarks that one can keep your path clean by carefully observing God’s word. And Isa 1:16 advises cleansing oneself by putting away and ceasing to do evil. In an ultimate sense, no one has kept a clean heart in every regard. However these other passages suggest that one can repent in order to cleanse the heart and attend to God’s word to keep it clean. The question thus points out the inherent lack of purity and poses the obligation to take steps to safeguard purity. In other words, since my heart is not (natively) pure, what do I need to do to keep it pure (as in being true to God not in a sense of works adding up to purity)?
  7. Proverbs 20:9 sn The Hebrew verb (טָהֵר, taher) means to “be clean; pure” and may refer to physical cleanliness or the absence of disease, mildew, infectants, or blemishes. As a Levitical term it normally refers to cleanness from infectants or religious ceremonial cleanness (though often the two are related). The term is applied morally (specifically “clean from sin” as in this verse) in Lev 16:30 as part of the Day of Atonement. After the High Priest confesses the sins of the people and makes the sacrifice on their behalf, the people are considered “clean.” So on the one hand, the question sounds rhetorical—no one can claim to be pure on their own merit. On the other hand, the cultic answer would be those who have confessed sin and offered a sacrifice are cleansed.
  8. Proverbs 20:10 tn The construction simply uses repetition to express different kinds of weights and measures: “a stone and a stone, an ephah and an ephah.”
  9. Proverbs 20:10 tn Heb “an abomination of the Lord.” The phrase features a subjective genitive: “the Lord abhors.” sn Behind this proverb is the image of the dishonest merchant who has different sets of weights and measures which are used to cheat customers. The Lord hates dishonesty in business transactions.
New English Translation (NET)

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The Daily Audio Bible Reading for Wednesday July 28, 2021 (NIV)

2 Chronicles 21-23

21 Jehoshaphat passed away[a] and was buried with his ancestors[b] in the City of David.[c] His son Jehoram[d] replaced him as king.

Jehoram’s Reign

His brothers, Jehoshaphat’s sons, were Azariah, Jechiel, Zechariah, Azariahu, Michael, and Shephatiah. All these were sons of King Jehoshaphat of Israel.[e] Their father gave them many presents, including silver, gold, and other precious items, along with fortified cities in Judah. But he gave the kingdom to Jehoram because he was the firstborn.

Jehoram took control of his father’s kingdom and became powerful.[f] Then he killed all his brothers,[g] as well as some of the officials of Israel. Jehoram was thirty-two years old when he became king, and he reigned for eight years in Jerusalem. He followed in the footsteps of the kings of Israel, just as Ahab’s dynasty had done, for he married Ahab’s daughter.[h] He did evil in the sight of[i] the Lord. But the Lord was unwilling to destroy David’s dynasty[j] because of the promise[k] he had made to give David a perpetual dynasty.[l]

During Jehoram’s[m] reign Edom freed themselves from Judah’s control and set up their own king.[n] Jehoram crossed over with his officers and all his chariots. The Edomites, who had surrounded him, attacked at night and defeated him and his chariot officers.[o] 10 So Edom has remained free from Judah’s control to this very day.[p] At that same time Libnah also rebelled and freed themselves from Judah’s control[q] because Jehoram[r] rejected the Lord God of his ancestors. 11 He also built high places on the hills of Judah; he encouraged the residents of Jerusalem to be unfaithful to the Lord[s] and led Judah away from the Lord.[t]

12 Jehoram[u] received this letter from Elijah the prophet: “This is what the Lord God of your ancestor David says: ‘You[v] have not followed in the footsteps[w] of your father Jehoshaphat and of[x] King Asa of Judah, 13 but have instead followed in the footsteps of the kings of Israel. You encouraged the people of Judah and the residents of Jerusalem to be unfaithful to the Lord, just as the family of Ahab does in Israel.[y] You also killed your brothers, members of your father’s family,[z] who were better than you. 14 So look, the Lord is about to severely afflict[aa] your people, your sons, your wives, and all you own. 15 And you will get a serious, chronic intestinal disease which will cause your intestines to come out.’”[ab]

16 The Lord stirred up against Jehoram the Philistines[ac] and the Arabs who lived beside the Cushites. 17 They attacked Judah and swept through it.[ad] They carried off everything they found in the royal palace,[ae] including his sons and wives. None of his sons was left, except for his youngest, Ahaziah. 18 After all this happened, the Lord afflicted him with an incurable intestinal disease.[af] 19 After about two years his intestines came out because of the disease, so that he died a very painful death.[ag] His people did not make a bonfire to honor him, as they had done for his ancestors.[ah]

20 Jehoram was thirty-two years old when he became king and he reigned eight years in Jerusalem. No one regretted his death;[ai] he was buried in the City of David,[aj] but not in the royal tombs.

Ahaziah’s Reign

22 The residents of Jerusalem made his youngest son Ahaziah king in his place, for the raiding party that invaded the camp with the Arabs had killed all the older sons.[ak] So Ahaziah son of Jehoram became king of Judah. Ahaziah was twenty-two[al] years old when he became king, and he reigned for one year in Jerusalem. His mother[am] was Athaliah, the granddaughter[an] of Omri. He followed in the footsteps of Ahab’s dynasty,[ao] for his mother gave him evil advice.[ap] He did evil in the sight of[aq] the Lord like Ahab’s dynasty because, after his father’s death, they[ar] gave him advice that led to his destruction. He followed their advice and joined Ahab’s son King Joram[as] of Israel in a battle against King Hazael of Syria[at] at Ramoth Gilead in which the Syrians defeated Joram. Joram[au] returned to Jezreel to recover from the wounds he received from the Syrians[av] in Ramah when he fought against King Hazael of Syria. Ahaziah[aw] son of King Jehoram of Judah went down to visit Joram son of Ahab in Jezreel, because he had been wounded.[ax]

God brought about Ahaziah’s downfall through his visit to Joram.[ay] When Ahaziah[az] arrived, he went out with Joram to meet Jehu son of Nimshi, whom the Lord had commissioned[ba] to wipe out Ahab’s family.[bb] While Jehu was dishing out punishment to Ahab’s family, he discovered the officials of Judah and the sons of Ahaziah’s relatives who were serving Ahaziah and killed them. He looked for Ahaziah, who was captured while hiding in Samaria. They brought him to Jehu and then executed him. They did give him a burial, for they reasoned,[bc] “He is the son of Jehoshaphat, who sought the Lord with his whole heart.” There was no one in Ahaziah’s family strong enough to rule in his place.[bd]

Athaliah is Eliminated

10 When Athaliah the mother of Ahaziah saw that her son was dead, she was determined to destroy the entire royal line[be] of Judah.[bf] 11 So Jehoshabeath,[bg] the daughter of King Jehoram,[bh] took Ahaziah’s son Joash and stole him away from the rest of the royal descendants who were to be executed. She hid him and his nurse in the room where the bed covers were stored. So Jehoshabeath the daughter of King Jehoram, wife of Jehoiada the priest and sister of Ahaziah, hid him from Athaliah so she could not execute him. 12 He remained in hiding in God’s temple[bi] for six years while Athaliah was ruling over the land.

23 In the seventh year Jehoiada made a bold move. He made a pact[bj] with the officers of the units of hundreds: Azariah son of Jehoram, Ishmael son of Jehochanan, Azariah son of Obed, Maaseiah son of Adaiah, and Elishaphat son of Zikri. They traveled throughout Judah and assembled the Levites from all the cities of Judah, as well as the Israelite family leaders.

They came to Jerusalem, and the whole assembly made a covenant with the king in the temple of God. Jehoiada[bk] said to them, “The king’s son will rule, just as the Lord promised David’s descendants. This is what you must do. One-third of you priests and Levites who are on duty during the Sabbath will guard the doors. Another third of you will be stationed at the royal palace and still another third at the Foundation Gate. All the others[bl] will stand in the courtyards of the Lord’s temple. No one must enter the Lord’s temple except the priests and Levites who are on duty. They may enter because they are ceremonially pure. All the others should carry out their assigned service to the Lord. The Levites must surround the king. Each of you must hold his weapon in his hand. Whoever tries to enter the temple[bm] must be killed. You must accompany the king wherever he goes.”[bn]

The Levites and all the men of Judah[bo] did just as Jehoiada the priest ordered. Each of them took his men, those who were on duty during the Sabbath as well as those who were off duty on the Sabbath. Jehoiada the priest did not release his divisions from their duties. Jehoiada the priest gave to the officers of the units of hundreds King David’s spears and shields[bp] that were kept in God’s temple. 10 He placed the men at their posts, each holding his weapon in his hand. They lined up from the south side of the temple to the north side and stood near the altar and the temple, surrounding the king.[bq] 11 Jehoiada and his sons led out the king’s son and placed on him the crown and the royal insignia.[br] They proclaimed him king and poured olive oil on his head.[bs] They declared, “Long live the king!”

12 When Athaliah heard the royal guard[bt] shouting and praising the king, she joined the crowd[bu] at the Lord’s temple. 13 Then she saw[bv] the king standing by his pillar at the entrance. The officers and trumpeters stood beside the king and all the people of the land were celebrating and blowing trumpets, and the musicians with various instruments were leading the celebration. Athaliah tore her clothes and yelled, “Treason! Treason!”[bw] 14 Jehoiada the priest sent out the officers of the units of hundreds, who were in charge of the army, and ordered them, “Bring her outside the temple to the guards.[bx] Put the sword to anyone who follows her.” The priest gave this order because he had decided she should not be executed in the Lord’s temple.[by] 15 They seized her and took her into the precincts of the royal palace through the horses’ entrance.[bz] There they executed her.

16 Jehoiada then drew up a covenant stipulating that he, all the people, and the king should be loyal to the Lord.[ca] 17 All the people went and demolished[cb] the temple of Baal. They smashed its altars and idols.[cc] They killed Mattan the priest of Baal in front of the altars. 18 Jehoiada then assigned the duties of the Lord’s temple to the priests, the Levites whom David had assigned to the Lord’s temple. They were responsible for offering burnt sacrifices to the Lord with joy and music, according to[cd] the law of Moses and the edict of David. 19 He posted guards at the gates of the Lord’s temple, so no one who was ceremonially unclean in any way could enter. 20 He summoned[ce] the officers of the units of hundreds, the nobles, the rulers of the people, and all the people of the land, and he then led the king down from the Lord’s temple. They entered the royal palace through the Upper Gate and seated the king on the royal throne. 21 All the people of the land celebrated, for the city had rest now that they had killed Athaliah.[cf]

Footnotes:

  1. 2 Chronicles 21:1 tn Heb “lay down with his fathers.”
  2. 2 Chronicles 21:1 tn Heb “fathers” (also in vv. 10, 12, 19).
  3. 2 Chronicles 21:1 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  4. 2 Chronicles 21:1 tn The parallel account in 2 Kgs 8:20-24 has the variant spelling “Joram” for the son of Jehoshaphat.
  5. 2 Chronicles 21:2 sn A number of times in 2 Chronicles “Israel” is used instead of the more specific “Judah”; see 2 Chr 12:6; 23:2). In the interest of consistency some translations (e.g., NAB, NRSV) substitute “Judah” for “Israel” here.
  6. 2 Chronicles 21:4 tn Heb “and Jehoram arose over the kingdom of his father and strengthened himself.”
  7. 2 Chronicles 21:4 tn Heb “and he killed all his brothers with the sword.”
  8. 2 Chronicles 21:6 tn Heb “he walked in the way of the kings of Israel, just as the house of Ahab did, for the daughter of Ahab was his wife.”
  9. 2 Chronicles 21:6 tn Heb “in the eyes of.”
  10. 2 Chronicles 21:7 tn Heb “house.”
  11. 2 Chronicles 21:7 tn Or “covenant.”
  12. 2 Chronicles 21:7 tn Heb “which he made to David, just as he had promised to give him and his sons a lamp all the days.” Here “lamp” is metaphorical, symbolizing the Davidic dynasty.
  13. 2 Chronicles 21:8 tn Heb “his”; the referent (Jehoram) has been specified in the translation for clarity and for stylistic reasons.
  14. 2 Chronicles 21:8 tn Heb “in his days Edom rebelled from under the hand of Judah and enthroned a king over them.”
  15. 2 Chronicles 21:9 tc Heb “and he arose at night and defeated Edom, who had surrounded him, and the chariot officers.” The Hebrew text as it stands gives the impression that Jehoram was surrounded and launched a victorious nighttime counterattack. Yet v. 10 goes on to state that the Edomite revolt was successful. The translation above assumes an emendation of the Hebrew text. Adding a third masculine singular pronominal suffix to the accusative sign before Edom (reading אֹתוֹ [ʾoto, “him”] instead of just אֶת [ʾet]) and taking Edom as the subject of verbs allows one to translate the verse in a way that is more consistent with the context, which depicts an Israelite defeat, not victory. See also 2 Kgs 8:21.
  16. 2 Chronicles 21:10 tn Heb “and Edom rebelled from under the hand of Judah until this day.”
  17. 2 Chronicles 21:10 tn Or “from Jehoram’s control”; Heb “from under his hand.” The pronominal suffix may refer to Judah in general or, more specifically, to Jehoram.
  18. 2 Chronicles 21:10 tn Heb “he.” This pronoun could refer to Judah, but the context focuses on Jehoram’s misdeeds. See especially v. 11.
  19. 2 Chronicles 21:11 tn Heb “and he caused the residents of Jerusalem to commit adultery.” In this context spiritual unfaithfulness to the Lord is in view rather than physical adultery.
  20. 2 Chronicles 21:11 tn Heb “and drove Judah away.”
  21. 2 Chronicles 21:12 tn Heb “he”; the referent (Jehoram) has been specified in the translation for clarity and for stylistic reasons.
  22. 2 Chronicles 21:12 tn Heb “Because you…” In the Hebrew text this lengthy sentence is completed in vv. 14-15. Because of its length and complexity (and the tendency of contemporary English to use shorter sentences), the translation has divided it up into several English sentences.
  23. 2 Chronicles 21:12 tn Heb “walked in the ways.”
  24. 2 Chronicles 21:12 tn Heb “in the ways of.”
  25. 2 Chronicles 21:13 tn Heb “and you walked in the way of the kings of Israel and caused Judah and the residents of Jerusalem to commit adultery, like the house of Ahab causes to commit adultery.”
  26. 2 Chronicles 21:13 tn Heb “the house of your father.”
  27. 2 Chronicles 21:14 tn Heb “to strike with a great striking.”
  28. 2 Chronicles 21:15 tn Heb “and you [will have] a serious illness, an illness of the intestines until your intestines come out because of the illness days upon days.”
  29. 2 Chronicles 21:16 tn Heb “the spirit of the Philistines.”
  30. 2 Chronicles 21:17 tn Heb “broke it up.”
  31. 2 Chronicles 21:17 tn Heb “all the property which was found in the house of the king.”
  32. 2 Chronicles 21:18 tn Heb “in his intestines with an illness [for which] there was no healing.”
  33. 2 Chronicles 21:19 tn Heb “and it was to days from days, and about the time of the going out of the end for the days, two, his intestines came out with his illness and he died in severe illness.”
  34. 2 Chronicles 21:19 tn Heb “and his people did not make for him a fire, like the fire of his fathers.”
  35. 2 Chronicles 21:20 tn Heb “and he went without desire.”
  36. 2 Chronicles 21:20 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  37. 2 Chronicles 22:1 tn Heb “for all the older [ones] the raiding party that came with the Arabs to the camp had killed.”
  38. 2 Chronicles 22:2 tc Heb “forty-two,” but some mss of the LXX and the Syriac along with the parallel passage in 2 Kgs 8:26 read “twenty-two.”
  39. 2 Chronicles 22:2 tn Heb “The name of his mother.”
  40. 2 Chronicles 22:2 tn The Hebrew term בַּת (bat, “daughter”) can refer, as here, to a granddaughter. See HALOT 165-66 s.v. I בַּת 1.
  41. 2 Chronicles 22:3 tn Heb “and also he walked in the ways of the house of Ahab.”
  42. 2 Chronicles 22:3 tn Heb “for his mother was his adviser to do evil.”
  43. 2 Chronicles 22:4 tn Heb “in the eyes of.”
  44. 2 Chronicles 22:4 tn That is, the members of Ahab’s royal house.
  45. 2 Chronicles 22:5 tn Heb “Jehoram.”Jehoram and Joram are alternate spellings of the Israelite king’s name (also in vv. 6-7). The shorter form is used in these verses to avoid confusion with King Jehoram of Judah, father of Azariah.
  46. 2 Chronicles 22:5 tn Heb “Aram” (also in v. 6).
  47. 2 Chronicles 22:6 tn Heb “he”; the referent (Joram) has been specified in the translation for clarity.
  48. 2 Chronicles 22:6 tn Heb “which they inflicted [on] him.”
  49. 2 Chronicles 22:6 tc Most Hebrew mss read “Azariah.” A few Hebrew mss, the LXX, Vulgate, and Syriac read “Ahaziah” (cf. 2 Kgs 8:29).
  50. 2 Chronicles 22:6 tn Heb “because he was sick,” presumably referring to the wounds he received in the battle with the Syrians.
  51. 2 Chronicles 22:7 tn Heb “From God was the downfall of Ahaziah by going to Joram.”
  52. 2 Chronicles 22:7 tn Heb “he”; the referent (Ahaziah) has been specified in the translation for clarity.
  53. 2 Chronicles 22:7 tn Heb “anointed.”
  54. 2 Chronicles 22:7 tn Heb “to cut off the house of Ahab.”
  55. 2 Chronicles 22:9 tn Heb “they said.”
  56. 2 Chronicles 22:9 tn Heb “and there was no one belonging to the house of Ahaziah to retain strength for kingship.”
  57. 2 Chronicles 22:10 tn Heb “she arose and she destroyed all the royal offspring.” The verb קוּם (qum, “arise”) is here used in an auxiliary sense to indicate that she embarked on a campaign to destroy the royal offspring. See M. Cogan and H. Tadmor, II Kings (AB), 125.
  58. 2 Chronicles 22:10 tn Heb “house of Judah.”
  59. 2 Chronicles 22:11 sn Jehoshabeath is a variant spelling of the name Jehosheba (2 Kgs 11:2).
  60. 2 Chronicles 22:11 tn Heb “the king”; the referent (King Jehoram, see later in this verse) has been specified in the translation for clarity.
  61. 2 Chronicles 22:12 tn Heb “and he was with them in the house of God hiding.”
  62. 2 Chronicles 23:1 tn Or “covenant.”
  63. 2 Chronicles 23:3 tn Heb “he”; the referent (Jehoiada the priest, cf. v. 8) has been specified in the translation for clarity.
  64. 2 Chronicles 23:5 tn Heb “all the people.”
  65. 2 Chronicles 23:7 tn Heb “house.”
  66. 2 Chronicles 23:7 tn Heb “and be with the king when he goes in/enters and when he goes out/exits.”
  67. 2 Chronicles 23:8 tn Heb “all Judah.” The words “the men of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the men of Judah.
  68. 2 Chronicles 23:9 tn The Hebrew text lists two different types of shields here. Most translations render “the large and small shields” (so NASB, NIV, NRSV; NEB “King David’s spears, shields, and bucklers”).
  69. 2 Chronicles 23:10 tn Heb “and he stationed all the people, each with his weapon in his hand, from the south shoulder of the house to the north shoulder of the house, at the altar and at the house, near the king all around.”
  70. 2 Chronicles 23:11 tn The Hebrew word עֵדוּת (ʿedut) normally means “witness” or “testimony.” Here it probably refers to some tangible symbol of kingship, perhaps a piece of jewelry such as an amulet or neck chain (see the discussion in M. Cogan and H. Tadmor, II Kings [AB], 128). Some suggest that a document is in view, perhaps a copy of the royal protocol or of the stipulations of the Davidic covenant (see HALOT 790-91 s.v.).
  71. 2 Chronicles 23:11 tn Or “they made him king and anointed him.”
  72. 2 Chronicles 23:12 tn Heb “and Athaliah heard the sound of the people, the runners.”
  73. 2 Chronicles 23:12 tn Heb “she came to the people.”
  74. 2 Chronicles 23:13 tn Heb “and she saw, and behold.”
  75. 2 Chronicles 23:13 tn Or “Conspiracy! Conspiracy!”
  76. 2 Chronicles 23:14 tn Heb “ranks.”
  77. 2 Chronicles 23:14 tn Heb “for the priest had said, ‘Do not put her to death in the house of the Lord.’”
  78. 2 Chronicles 23:15 tn Heb “and they placed hands on her, and she went through the entrance of the gate of the horses [into] the house of the king.” Some English versions treat the phrase “gate of the horses” as the name of the gate (“the Horse Gate”; e.g., NAB, NASB, NIV, NRSV).
  79. 2 Chronicles 23:16 tn Heb “and Jehoiada made a covenant between himself and [between] all the people and [between] the king, to become a people for the Lord.”
  80. 2 Chronicles 23:17 tn Or “tore down.”
  81. 2 Chronicles 23:17 tn Or “images.”
  82. 2 Chronicles 23:18 tn Heb “as it is written in.”
  83. 2 Chronicles 23:20 tn Heb “took.”
  84. 2 Chronicles 23:21 tn Heb “killed Athaliah with the sword.”
New English Translation (NET)

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

Romans 11:13-36

13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry, 14 if somehow I could provoke my people to jealousy and save some of them. 15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? 16 If the first portion[a] of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches.[b]

17 Now if some of the branches were broken off, and you, a wild olive shoot, were grafted in among them and participated in[c] the richness of the olive root, 18 do not boast over the branches. But if you boast, remember that you do not support the root, but the root supports you. 19 Then you will say, “The branches were broken off so that I could be grafted in.” 20 Granted![d] They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear! 21 For if God did not spare the natural branches, perhaps he will not spare you. 22 Notice therefore the kindness and harshness of God—harshness toward those who have fallen, but[e] God’s kindness toward you, provided you continue in his kindness;[f] otherwise you also will be cut off. 23 And even they—if they do not continue in their unbelief—will be grafted in, for God is able to graft them in again. 24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

25 For I do not want you to be ignorant of this mystery, brothers and sisters,[g] so that you may not be conceited: A partial hardening has happened to Israel[h] until the full number[i] of the Gentiles has come in. 26 And so[j] all Israel will be saved, as it is written:

The Deliverer will come out of Zion;
he will remove ungodliness from Jacob.
27 And this is my covenant with them,[k]
when I take away their sins.[l]

28 In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers. 29 For the gifts and the call of God are irrevocable. 30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, 31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now[m] receive mercy. 32 For God has consigned all people to disobedience so that he may show mercy to them all.[n]

33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how unfathomable his ways!

34 For who has known the mind of the Lord,
or who has been his counselor?[o]
35 Or who has first given to God,[p]
that God[q] needs to repay him?[r]

36 For from him and through him and to him are all things. To him be glory forever! Amen.

Footnotes:

  1. Romans 11:16 tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.
  2. Romans 11:16 sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.
  3. Romans 11:17 tn Grk “became a participant of.”
  4. Romans 11:20 tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”
  5. Romans 11:22 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  6. Romans 11:22 tn Grk “if you continue in (the) kindness.”
  7. Romans 11:25 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  8. Romans 11:25 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
  9. Romans 11:25 tn Grk “fullness.”
  10. Romans 11:26 tn It is not clear whether the phrase καὶ οὕτως (kai houtōs, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).
  11. Romans 11:27 sn A quotation from Isa 59:20-21.
  12. Romans 11:27 sn A quotation from Isa 27:9; Jer 31:33-34.
  13. Romans 11:31 tc Some significant Alexandrian and Western mss (א B D*,c 1506 bo) read νῦν (nun, “now”) here. A few other mss (33 365 sa) have ὕστερον (husteron, “finally”). mss that lack the word are P46 A D1 F G Ψ 81 1175 1241 1505 1739 1881 M latt. External evidence slightly favors omission with good representatives from the major text-forms, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαναὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun ēpeithēsanautoi nun eleēthōsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.
  14. Romans 11:32 tn Grk “to all”; “them” has been supplied for stylistic reasons.
  15. Romans 11:34 sn A quotation from Isa 40:13.
  16. Romans 11:35 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
  17. Romans 11:35 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  18. Romans 11:35 sn A quotation from Job 41:11.
New English Translation (NET)

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

Psalm 22:1-18

Psalm 22[a]

For the music director, according to the tune “Morning Doe”;[b] a psalm of David.

22 My God, my God, why have you abandoned me?[c]
I groan in prayer, but help seems far away.[d]
My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up.[e]
You are holy;
you sit as king receiving the praises of Israel.[f]
In you our ancestors[g] trusted;
they trusted in you[h] and you rescued them.
To you they cried out, and they were saved;
in you they trusted and they were not disappointed.[i]
But I[j] am a worm,[k] not a man;[l]
people insult me and despise me.[m]
All who see me taunt[n] me;
they mock me[o] and shake their heads.[p]
They say,[q]
“Commit yourself[r] to the Lord!
Let the Lord[s] rescue him!
Let the Lord[t] deliver him, for he delights in him.”[u]
Yes, you are the one who brought me out[v] from the womb
and made me feel secure on my mother’s breasts.
10 I have been dependent on you since birth;[w]
from the time I came out of my mother’s womb you have been my God.[x]
11 Do not remain far away from me,
for trouble is near and I have no one to help me.[y]
12 Many bulls[z] surround me;
powerful bulls of Bashan[aa] hem me in.
13 They[ab] open their mouths to devour me[ac]
like a roaring lion that rips its prey.[ad]
14 My strength drains away like water;[ae]
all my bones are dislocated.
My heart[af] is like wax;
it melts away inside me.
15 The roof of my mouth[ag] is as dry as a piece of pottery;
my tongue sticks to my gums.[ah]
You[ai] set me in the dust of death.[aj]
16 Yes,[ak] wild dogs surround me—
a gang of evil men crowd around me;
like a lion they pin my hands and feet.[al]
17 I can count[am] all my bones;
my enemies[an] are gloating over me in triumph.[ao]
18 They are dividing up my clothes among themselves;
they are rolling dice[ap] for my garments.

Footnotes:

  1. Psalm 22:1 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
  2. Psalm 22:1 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
  3. Psalm 22:1 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
  4. Psalm 22:1 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (sheʾagah) and its related verb שָׁאַג (shaʾag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
  5. Psalm 22:2 tn Heb “there is no silence to me.”
  6. Psalm 22:3 tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the Lord as sitting enthroned as king in his temple, receiving the praises that his people Israel offer up to him.
  7. Psalm 22:4 tn Heb “fathers.”
  8. Psalm 22:4 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
  9. Psalm 22:5 tn Or “were not ashamed.”
  10. Psalm 22:6 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
  11. Psalm 22:6 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
  12. Psalm 22:6 tn Or “not a human being.” The psalmist perceives himself as less than human.
  13. Psalm 22:6 tn Heb “a reproach of man and despised by people.”
  14. Psalm 22:7 tn Or “scoff at, deride, mock.”
  15. Psalm 22:7 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
  16. Psalm 22:7 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
  17. Psalm 22:8 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
  18. Psalm 22:8 tn Heb “roll [yourself].” The Hebrew verb גָּלַל (galal) here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the Lord.”
  19. Psalm 22:8 tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.
  20. Psalm 22:8 tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.
  21. Psalm 22:8 tn That is, “for he [the Lord] delights in him [the psalmist].” For other cases where the expression “delight in” refers to God’s delight in a person, see Num 14:8; 1 Kgs 10:9; Pss 18:19; 40:8.sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.
  22. Psalm 22:9 tn Or “the one who pulled me.” The verb is derived from either גָּחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
  23. Psalm 22:10 tn Heb “upon you I was cast from [the] womb.”
  24. Psalm 22:10 tn Heb “from the womb of my mother you [have been] my God.”sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb).
  25. Psalm 22:11 tn Heb “and there is no helper.”
  26. Psalm 22:12 sn The psalmist figuratively compares his enemies to dangerous bulls.
  27. Psalm 22:12 sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.
  28. Psalm 22:13 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”
  29. Psalm 22:13 tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).
  30. Psalm 22:13 tn Heb “a lion ripping and roaring.”
  31. Psalm 22:14 tn Heb “like water I am poured out.”
  32. Psalm 22:14 sn The heart is viewed here as the seat of the psalmist’s strength and courage.
  33. Psalm 22:15 tc Heb “my strength” (כֹּחִי, kokhi), but many prefer to emend the text to חִכִּי (khiki, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.
  34. Psalm 22:15 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
  35. Psalm 22:15 sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).
  36. Psalm 22:15 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
  37. Psalm 22:16 tn Or “for.”
  38. Psalm 22:16 tc The Masoretic text reads “like a lion, my hands and my feet.” The reading is difficult and the ancient versions vary, so the textual difficulty is probably very early. Without a verb, the syntax appears broken and the role of “hands and feet” unclear. One option is to understand the verb of the previous line to apply again, a poetic technique called ellipsis and double duty. But “my hands and feet” would be an odd object for a verb meaning “they encircled.” Otherwise, the broken syntax may represent the emotional outcry of the Psalmist, first mentioning the lion as part of the third person description, but suddenly shifting to the first person perspective and crying out as the lion attacks, pinning down his hands and feet (a scene depicted in ancient Near Eastern art). But this development seems late textually. All the other witnesses have a verb instead of “like a lion.” The LXX says “they dug my hands and feet; the verb ὀρύσσω (orussō) means “to burrow in the ground, to dig.” A Qumran witness seems to read similarly, “they dug.” Instead of the MT’s כארי (kᵉʾariy; like a lion”), the scroll from Nahal Hever has a verb form כארו (kaʾaru) ending with vav instead of yod. Supposing that the א (ʾaleph) is a superfluous spelling variant, the form would be understood as כרו (karu) from the root כרה (karah), meaning “they dug.” In that case, the Qumran scroll and the LXX agree because כרה is one of the two verbs translated in the LXX by ὀρύσσω. But as both these verbs mean “to dig [in the dirt]” this has not helped us understand the context. Assuming that the enemies are still the subject, we might expect “they dug a pit for my hands and feet.” In fact the Hebrew words behind “they dug a pit” look similar (כרו בור) so it is not hard to imagine that one of these two would be overlooked by a scribed and dropped from the text. Some suppose that “to dig [in the ground]” means “to pierce” in reference to hands and feet (possibly from the root כור). Other variants and suggestions include “they bound,” or “they picked clean” (from אָרָה, ʾarah, “to pluck”) my hands and feet. Or “my hands and feet are consumed,” or “worn out.” The latter two assume a copying error of resh for lamed, making the verb come from כלה. P. Craigie (Psalms [WBC], 1:196) opts for this last but also cites Syriac and Akkadian for additional root K-R-H meaning “to be shrunken, shriveled.” The Akkadian verb (karu) is said of body parts and can refer to paralysis, which is the kind of metaphor which occurs in battle contexts elsewhere (e.g. Ps 76:5). It would be very natural to read “my hands and my feet” as the subject of the verb because verb-subject is typical word order. There is no decisive answer to the problem and the NET translation includes the lion imagery (cf. v. 13) and supposes a verb that conveys an attack.
  39. Psalm 22:17 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
  40. Psalm 22:17 tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.
  41. Psalm 22:17 tn Heb “they gaze, they look upon me.”
  42. Psalm 22:18 tn Heb “casting lots.” The precise way in which this would have been done is not certain.
New English Translation (NET)

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

Proverbs 20:7

The righteous person[a] behaves in integrity;[b]
blessed are his children after him.[c]

Footnotes:

  1. Proverbs 20:7 sn Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.
  2. Proverbs 20:7 tn Heb “walks in his integrity” (so NASB); cf. NIV “leads a blameless life.” The Hitpael participle of הָלַךְ (halakh) means “to walk about; to walk to and fro.” The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people “walking with” God.
  3. Proverbs 20:7 sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing—the respect and the happiness which the parent reflects on them.
New English Translation (NET)

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

The Daily Audio Bible Reading for Tuesday July 27, 2021 (NIV)

2 Chronicles 19-20

19 When King Jehoshaphat of Judah returned home safely to Jerusalem, the prophet[a] Jehu son of Hanani confronted him;[b] he said to King Jehoshaphat, “Is it right to help the wicked and be an ally of those who oppose the Lord?[c] Because you have done this, the Lord is angry with you![d] Nevertheless you have done some good things;[e] you removed[f] the Asherah poles from the land and you were determined to follow God.”[g]

Jehoshaphat Appoints Judges

Jehoshaphat lived in Jerusalem. He went out among the people from Beer Sheba to the hill country of Ephraim and encouraged them to follow[h] the Lord God of their ancestors.[i] He appointed judges throughout the land and in each of the fortified cities of Judah.[j] He told the judges, “Be careful what you do,[k] for you are not judging for men, but for the Lord, who will be with you when you make judicial decisions. Respect the Lord and make careful decisions, for the Lord our God disapproves of injustice, partiality, and bribery.”[l]

In Jerusalem Jehoshaphat appointed some Levites, priests, and Israelite family leaders to judge on behalf of the Lord[m] and to settle disputes among the residents of Jerusalem.[n] He commanded them: “Carry out your duties with respect for the Lord, with honesty, and with pure motives.[o] 10 Whenever your countrymen who live in the cities bring a case before you[p] (whether it involves a violent crime[q] or other matters related to the law, commandments, rules, and regulations), warn them that they must not sin against the Lord. If you fail to do so, God will be angry with you and your colleagues, but if you obey, you will be free of guilt.[r] 11 Take note, Amariah the chief priest will oversee[s] you in every matter pertaining to the Lord and Zebadiah son of Ishmael, the leader of the family of Judah, in every matter pertaining to the king. The Levites will serve as officials before you. Act courageously,[t] and may the Lord be with those who do well!”

The Lord Gives Jehoshaphat Military Success

20 Later the Moabites and Ammonites, along with some of the Meunites,[u] attacked Jehoshaphat. Messengers[v] arrived and reported to Jehoshaphat, “A huge army is attacking you from the other side of the Dead Sea,[w] from the direction of Edom.[x] Look, they are in Hazazon Tamar (that is, En Gedi).” Jehoshaphat was afraid, so he decided to seek the Lord’s advice.[y] He decreed that all Judah should observe a fast. The people of Judah[z] assembled to ask for the Lord’s help;[aa] they came from all the cities of Judah to ask for the Lord’s help.[ab]

Jehoshaphat stood before the assembly of Judah and Jerusalem at the Lord’s temple, in front of the new courtyard. He prayed: “O Lord God of our ancestors,[ac] you are the God who lives in heaven[ad] and rules over all the kingdoms of the nations. You possess strength and power; no one can stand against you. Our God, you drove out[ae] the inhabitants of this land before your people Israel and gave it as a permanent possession[af] to the descendants of your friend[ag] Abraham. They settled down in it and built in it a temple[ah] to honor you,[ai] saying, ‘If disaster comes on us in the form of military attack,[aj] judgment, plague, or famine, we will stand in front of this temple before you, for you are present in this temple.[ak] We will cry out to you for help in our distress, so that you will[al] hear and deliver us.’ 10 Now the Ammonites, Moabites, and men from Mount Seir are coming![am] When Israel came from the land of Egypt, you did not allow them to invade these lands.[an] They bypassed them and did not destroy them. 11 Look how they are repaying us! They come to drive us out of our allotted land which you assigned to us! 12 Our God, will you not judge them? For we are powerless against this huge army that attacks us. We don’t know what we should do; we look to you for help.”[ao]

13 All the men of Judah[ap] were standing before the Lord, along with their infants, wives, and children. 14 Then in the midst of the assembly, the Lord’s Spirit came upon Jachaziel son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah, a Levite and descendant of Asaph. 15 He said: “Pay attention, all you people of Judah,[aq] residents of Jerusalem, and King Jehoshaphat! This is what the Lord says to you: ‘Don’t be afraid and don’t panic[ar] because of this huge army! For the battle is not yours, but God’s. 16 Tomorrow march down against them as[as] they come up the Ascent of Ziz. You will find them at the end of the ravine in front of the wilderness of Jeruel. 17 You will not fight in this battle. Take your positions, stand, and watch the Lord deliver you,[at] O Judah and Jerusalem. Don’t be afraid and don’t panic![au] Tomorrow march out toward them; the Lord is with you!’”

18 Jehoshaphat bowed down with his face toward the ground, and all the people of Judah[av] and the residents of Jerusalem fell down before the Lord and worshiped him.[aw] 19 Then some Levites, from the Kohathites and Korahites, got up and loudly praised the Lord God of Israel.[ax]

20 Early the next morning they marched out to the wilderness of Tekoa. When they were ready to march, Jehoshaphat stood up and said: “Listen to me, you people of Judah[ay] and residents of Jerusalem! Trust in the Lord your God and you will be safe![az] Trust in the message of his prophets and you will win.” 21 He met[ba] with the people and appointed musicians to play before the Lord and praise his majestic splendor. As they marched ahead of the warriors they said: “Give thanks to the Lord, for his loyal love endures.”[bb]

22 When they began to shout and praise, the Lord suddenly attacked[bc] the Ammonites, Moabites, and men from Mount Seir[bd] who were invading Judah, and they were defeated. 23 The Ammonites and Moabites attacked the men from Mount Seir[be] and annihilated them.[bf] When they had finished off the men[bg] of Seir, they attacked and destroyed one another.[bh] 24 When the men of Judah[bi] arrived at the observation post overlooking the wilderness and looked at[bj] the huge army, they saw dead bodies on the ground; there were no survivors. 25 Jehoshaphat and his men[bk] went to gather the plunder; they found a huge amount of supplies, clothing,[bl] and valuable items. They carried away everything they could.[bm] There was so much plunder, it took them three days to haul it off.[bn]

26 On the fourth day they assembled in the Valley of Berachah, where[bo] they praised the Lord. So that place is called the Valley of Berachah[bp] to this very day. 27 Then all the men of Judah and Jerusalem returned joyfully to Jerusalem with Jehoshaphat leading them; the Lord had given them reason to rejoice over their enemies. 28 They entered Jerusalem to the sound of stringed instruments and trumpets and proceeded to the temple of the Lord. 29 All the kingdoms of the surrounding lands were afraid of God[bq] when they heard how the Lord had fought against Israel’s enemies. 30 Jehoshaphat’s kingdom enjoyed peace; his God made him secure on every side.[br]

Jehoshaphat’s Reign Ends

31 Jehoshaphat reigned over Judah. He was thirty-five years old when he became king and he reigned for twenty-five years in Jerusalem. His mother[bs] was Azubah, the daughter of Shilhi. 32 He followed in his father Asa’s footsteps and was careful to do what the Lord approved.[bt] 33 However, the high places were not eliminated; the people were still not devoted to the God of their ancestors.[bu]

34 The rest of the events of Jehoshaphat’s reign, from start to finish, are recorded in the Annals of Jehu son of Hanani, which are included in the Scroll of the Kings of Israel.[bv]

35 Later King Jehoshaphat of Judah made an alliance with King Ahaziah of Israel, who[bw] did evil. 36 They agreed[bx] to make large seagoing merchant ships;[by] they built the ships in Ezion Geber. 37 Eliezer son of Dodavahu from Mareshah prophesied against Jehoshaphat, “Because[bz] you made an alliance with Ahaziah, the Lord will shatter what you have made.” The ships were wrecked and unable to go to sea.[ca]

Footnotes:

  1. 2 Chronicles 19:2 tn Or “seer.”
  2. 2 Chronicles 19:2 tn Heb “went out to his face.”
  3. 2 Chronicles 19:2 tn Heb “and love those who hate the Lord?”
  4. 2 Chronicles 19:2 tn Heb “and because of this upon you is anger from before the Lord.”
  5. 2 Chronicles 19:3 tn Heb “nevertheless good things are found with you.”
  6. 2 Chronicles 19:3 tn Here בָּעַר (baʿar) is not the well attested verb “burn,” but the less common homonym meaning “devastate, sweep away, remove.” See HALOT 146 s.v. II בער.
  7. 2 Chronicles 19:3 tn Heb “and you set your heart to seek God.”
  8. 2 Chronicles 19:4 tn Heb “and turned them back to.”
  9. 2 Chronicles 19:4 tn Heb “fathers.”
  10. 2 Chronicles 19:5 tn Heb “in the land in all the fortified cities of Judah, city by city.”
  11. 2 Chronicles 19:6 tn Heb “see what you are doing.”
  12. 2 Chronicles 19:7 tn Heb “and now let the terror of the Lord be upon you, be careful and act for there is not with the Lord our God injustice, lifting up of a face, and taking a bribe.”
  13. 2 Chronicles 19:8 tn Heb “for the judgment of the Lord.”
  14. 2 Chronicles 19:8 tc Heb “and to conduct a case [or “for controversy”], and they returned [to] Jerusalem.” Some emend וַיָּשֻׁבוּ (vayyashuvu, “and they returned”) to וַיֵּשְׁבוּ (vayyeshevu, “and they lived [in]”). The present translation assumes an emendation to יֹשְׁבֵי (yoshevey, “residents of”).
  15. 2 Chronicles 19:9 tn Heb “This you must do with the fear of the Lord, with honesty, and with a complete heart.”
  16. 2 Chronicles 19:10 tn Heb “and every case which comes to you from your brothers who live in their cities.”
  17. 2 Chronicles 19:10 tn Heb “between blood pertaining to blood.”
  18. 2 Chronicles 19:10 tn Heb “and anger will be upon you and your brothers; do this and you will not be guilty.”
  19. 2 Chronicles 19:11 tn Heb “will be over you.”
  20. 2 Chronicles 19:11 tn Heb “Be strong and act!”
  21. 2 Chronicles 20:1 tc The Hebrew text has “Ammonites,” but they are mentioned just before this. Most translations, following some mss of the LXX, read “Meunites” (see 2 Chr 26:7; so NASB, NIV, NRSV).
  22. 2 Chronicles 20:2 tn Heb “they”; the implied referent (messengers) has been specified in the translation for clarity.
  23. 2 Chronicles 20:2 tn Heb “the Sea”; in context (“from the direction of Edom”) this must refer to the Dead Sea, which has been specified in the translation for clarity (cf. NEB, NLT).
  24. 2 Chronicles 20:2 tc Most Hebrew mss, the LXX, and Vulgate read “from Aram” (i.e., Syria), but this should be emended to “Edom,” which is the reading of one Hebrew ms and the Old Latin.
  25. 2 Chronicles 20:3 tn Heb “and he set his face to seek the Lord.”
  26. 2 Chronicles 20:4 tn The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the people of Judah.
  27. 2 Chronicles 20:4 tn Heb “to seek from the Lord.” The verb here (בָּקַשׁ, baqash) is different from the one translated “seek” in v. 3 (דָּרַשׁ, darash).
  28. 2 Chronicles 20:4 tn Heb “to seek the Lord.” The verb here (בָּקַשׁ, baqash) is different from the one translated “seek” in v. 3 (דָּרַשׁ, darash).
  29. 2 Chronicles 20:6 tn Heb “fathers” (also in v. 33).
  30. 2 Chronicles 20:6 tn Heb “are you not God in heaven?” The rhetorical question expects the answer “yes,” resulting in the positive statement “you are the God who lives in heaven” employed in the translation.
  31. 2 Chronicles 20:7 tn Heb “did you not drive out . . . ?” This is another rhetorical question which expects a positive response; see the note on the word “heaven” in the previous verse.
  32. 2 Chronicles 20:7 tn Heb “permanently.”
  33. 2 Chronicles 20:7 tn Or perhaps “your covenantal partner.” See Isa 41:8.
  34. 2 Chronicles 20:8 tn Or “sanctuary.”
  35. 2 Chronicles 20:8 tn Heb “for your name.” The word “name” sometimes refers to one’s reputation or honor (thus the translation here, “to honor you).
  36. 2 Chronicles 20:9 tn Heb “sword.”
  37. 2 Chronicles 20:9 tn Heb “for your name is in this house.” The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name. In this case the temple is referred to as a “house” where the Lord himself can reside.
  38. 2 Chronicles 20:9 tn Or “so that you may.”
  39. 2 Chronicles 20:10 tn Heb “now, look, the sons of Ammon, Moab and Mount Seir.”
  40. 2 Chronicles 20:10 tn Heb “whom you did not allow Israel to enter when they came from the land of Egypt.”
  41. 2 Chronicles 20:12 tn Heb “for [or “indeed”] upon you are our eyes.”
  42. 2 Chronicles 20:13 tn Heb “Judah.” The words “the men of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the men of Judah.
  43. 2 Chronicles 20:15 tn Heb “all Judah.” The words “you people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the people of Judah. Unlike the previous instance in v. 13 where infants, wives, and children are mentioned separately, this reference appears to include them all.
  44. 2 Chronicles 20:15 tn Or perhaps “don’t get discouraged.”
  45. 2 Chronicles 20:16 tn Heb “look.”
  46. 2 Chronicles 20:17 tn Heb “the deliverance of the Lord with you.”
  47. 2 Chronicles 20:17 tn Or perhaps “don’t get discouraged.”
  48. 2 Chronicles 20:18 tn Heb “all Judah.” The words “you people of” are supplied in the translation for clarity. See the note on the word “Judah” in v. 15.
  49. 2 Chronicles 20:18 tn Heb “to worship the Lord.”
  50. 2 Chronicles 20:19 tn Heb “arose to praise the Lord God of Israel with a very loud voice.”
  51. 2 Chronicles 20:20 tn Heb “O Judah.” The words “you people of” are supplied in the translation for clarity. See the note on the word “Judah” in v. 15.
  52. 2 Chronicles 20:20 tn There is a wordplay in the Hebrew text. The Hiphil verb form הַאֲמִינוּ (haʾaminu, “trust”) and the Niphal form תֵאָמֵנוּ (teʾamenu, “you will be safe”) come from the same verbal root (אָמַן, ʾaman).
  53. 2 Chronicles 20:21 tn Or “consulted.”
  54. 2 Chronicles 20:21 tn Or “is eternal.”
  55. 2 Chronicles 20:22 tn Heb “set ambushers against.” This is probably idiomatic here for launching a surprise attack.
  56. 2 Chronicles 20:22 tn Heb “the sons of Ammon, Moab, and Mount Seir.”
  57. 2 Chronicles 20:23 tn Heb “the sons of Ammon and Moab stood against the residents of Mount Seir.”
  58. 2 Chronicles 20:23 tn Heb “to annihilate and to destroy.”
  59. 2 Chronicles 20:23 tn Heb “residents.”
  60. 2 Chronicles 20:23 tn Heb “they helped, each one his fellow, for destruction.” The verb עָזַר (ʿazar), traditionally understood as the well-attested verb meaning “to help,” is an odd fit in this context. It is possible that it is from a homonymic root, perhaps meaning to “attack.” This root is attested in Ugaritic in a nominal form meaning “young man, warrior, hero.” For a discussion of the proposed root, see HALOT 811 s.v. II עזר.
  61. 2 Chronicles 20:24 tn Heb “Judah.” The words “the men of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the men of Judah.
  62. 2 Chronicles 20:24 tn Heb “turned toward.”
  63. 2 Chronicles 20:25 tn Or “army.”
  64. 2 Chronicles 20:25 tc The MT reads פְגָרִים (fegarim, “corpses”), but this seems odd among a list of plunder. A few medieval Hebrew mss and the Vulgate read בְגָדִים (vegadim, “clothing”), which fits the context much better.
  65. 2 Chronicles 20:25 tn Heb “and they snatched away for themselves so that there was no carrying away.”
  66. 2 Chronicles 20:25 tn Heb “and they were three days looting the plunder for it was great.”
  67. 2 Chronicles 20:26 tn Heb “for there.”
  68. 2 Chronicles 20:26 sn The name Berachah, which means “blessing” in Hebrew, is derived from the verbal root “to praise [or “to bless”],” which appears earlier in the verse.
  69. 2 Chronicles 20:29 tn Heb “and the terror of God [or “a great terror”] was upon all the kingdoms of the lands.” It is uncertain if אֱלֹהִים (ʾelohim) should be understood as a proper name here (“God”), or taken in an idiomatic superlative sense.
  70. 2 Chronicles 20:30 tn Heb “and his God gave him rest all around.”
  71. 2 Chronicles 20:31 tn Heb “The name of his mother.”
  72. 2 Chronicles 20:32 tn Heb “he walked in the way of his father Asa and did not turn from it, doing what is right in the eyes of the Lord.”
  73. 2 Chronicles 20:33 tn Heb “and still the people did not set their heart[s] on the God of their fathers.”
  74. 2 Chronicles 20:34 tn Heb “the rest of the events of Jehoshaphat, the former and the latter, look, they are written in the records of Jehu son of Hanani, which are taken up in the scroll of the kings of Israel.”
  75. 2 Chronicles 20:35 tn Heb “he.” The pronoun has been translated as a relative pronoun for stylistic reasons.
  76. 2 Chronicles 20:36 tn Heb “he made an alliance with him.”
  77. 2 Chronicles 20:36 tn Heb “make ships to go to Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish; a “Tarshish-ship” was essentially a large seagoing merchant ship.
  78. 2 Chronicles 20:37 tn Heb “when.”
  79. 2 Chronicles 20:37 tn Heb “to go to Tarshish.”
New English Translation (NET)

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Romans 10:14-11:12

14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them?[a] 15 And how are they to preach unless they are sent? As it is written, “How timely[b] is the arrival[c] of those who proclaim the good news.”[d] 16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?”[e] 17 Consequently faith comes from what is heard, and what is heard comes through the preached word[f] of Christ.[g]

18 But I ask, have they[h] not heard?[i] Yes, they have:[j] Their voice has gone out to all the earth, and their words to the ends of the world.[k] 19 But again I ask, didn’t Israel understand?[l] First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.”[m] 20 And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.”[n] 21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people![o]

Israel’s Rejection not Complete nor Final

11 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin. God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel? “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life![p] But what was the divine response[q] to him? “I have kept for myself 7,000 people[r] who have not bent the knee to Baal.”[s]

So in the same way at the present time there is a remnant chosen by grace. And if it is by grace, it is no longer by works, otherwise grace would no longer be grace. What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The[t] rest were hardened, as it is written,

God gave them a spirit of stupor,
eyes that would not see and ears that would not hear,
to this very day.[u]

And David says,

Let their table become a snare and trap,
a stumbling block and a retribution for them;
10 let their eyes be darkened so that they may not see,
and make their backs bend continually.[v]

11 I ask then, they did not stumble into an irrevocable fall,[w] did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel[x] jealous. 12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration[y] bring?

Footnotes:

  1. Romans 10:14 tn Grk “preaching”; the words “to them” are supplied for clarification.
  2. Romans 10:15 tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”
  3. Romans 10:15 tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.
  4. Romans 10:15 sn A quotation from Isa 52:7; Nah 1:15.
  5. Romans 10:16 sn A quotation from Isa 53:1.
  6. Romans 10:17 tn The Greek term here is ῥῆμα (rhēma), which often (but not exclusively) focuses on the spoken word.
  7. Romans 10:17 tc Most mss (א1 A D1 Ψ 33 1175 1241 1505 1881 2464 M sy) have θεοῦ (theou) here rather than Χριστοῦ (Christou; found in א* B C D* 6 81 629 1506 1739 lat co). Although the Nestle-Aland apparatus includes P46vid for this reading, more recent photographs by CSNTM reveal it to be κυρίου (“Lord”), a singular reading. External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rhēma Christou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.
  8. Romans 10:18 tn That is, Israel (see the following verse).
  9. Romans 10:18 tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή () which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.
  10. Romans 10:18 tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή () in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.
  11. Romans 10:18 sn A quotation from Ps 19:4.
  12. Romans 10:19 tn Grk “Israel did not ‘not know,’ did he?” The double negative in Greek has been translated as a positive affirmation for clarity (see v. 18 above for a similar situation).
  13. Romans 10:19 sn A quotation from Deut 32:21.
  14. Romans 10:20 sn A quotation from Isa 65:1.
  15. Romans 10:21 sn A quotation from Isa 65:2.
  16. Romans 11:3 sn A quotation from 1 Kgs 19:10, 14.
  17. Romans 11:4 tn Grk “the revelation,” “the oracle.”
  18. Romans 11:4 tn The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.
  19. Romans 11:4 sn A quotation from 1 Kgs 19:18.
  20. Romans 11:7 tn Here δέ (de) has not been translated because of differences between Greek and English style.
  21. Romans 11:8 sn A quotation from Deut 29:4; Isa 29:10.
  22. Romans 11:10 sn A quotation from Ps 69:22-23.
  23. Romans 11:11 tn Grk “that they might fall.”
  24. Romans 11:11 tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.
  25. Romans 11:12 tn Or “full inclusion”; Grk “their fullness.”
New English Translation (NET)

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Psalm 21

Psalm 21[a]

For the music director, a psalm of David.

21 O Lord, the king rejoices in the strength you give;[b]
he takes great delight in the deliverance you provide.[c]
You grant[d] him his heart’s desire;
you do not refuse his request.[e] (Selah)
For you bring him[f] rich[g] blessings;[h]
you place a golden crown on his head.
He asked you to sustain his life,[i]
and you have granted him long life and an enduring dynasty.[j]
Your deliverance brings him great honor;[k]
you give him majestic splendor.[l]
For you grant him lasting blessings;
you give him great joy by allowing him into your presence.[m]
For the king trusts[n] in the Lord,
and because of the Most High’s[o] faithfulness he is not shaken.[p]
You[q] prevail over[r] all your enemies;
your power is too great for those who hate you.[s]
You burn them up like a fiery furnace[t] when you appear.[u]
The Lord angrily devours them;[v]
the fire consumes them.
10 You destroy their offspring[w] from the earth,
their descendants[x] from among the human race.[y]
11 Yes,[z] they intend to do you harm;[aa]
they dream up a scheme,[ab] but they do not succeed.[ac]
12 For you make them retreat[ad]
when you aim your arrows at them.[ae]
13 Rise up, O Lord, in strength![af]
We will sing and praise[ag] your power.

Footnotes:

  1. Psalm 21:1 sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.
  2. Psalm 21:1 tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).
  3. Psalm 21:1 tn Heb “and in your deliverance, how greatly he rejoices.”
  4. Psalm 21:2 tn The translation assumes the perfect verbal forms in v. 2 are generalizing, stating factually what God typically does for the king. Another option is to take them as present perfects, “you have granted…you have not refused.” See v. 4, which mentions a specific request for a long reign.
  5. Psalm 21:2 tn Heb “and the request of his lips you do not refuse.”
  6. Psalm 21:3 tn Or “meet him [with].”
  7. Psalm 21:3 tn Heb “good.”
  8. Psalm 21:3 sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).
  9. Psalm 21:4 tn Heb “life he asked from you.” Another option is to translate the perfect verbal forms in v. 4 with the present tense, “he asks…you grant.”
  10. Psalm 21:4 tn Heb “you have granted him length of days forever and ever.” The phrase “length of days,” when used of human beings, usually refers to a lengthy period of time (such as one’s lifetime). See, for example, Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20. The additional phrase “forever and ever” is hyperbolic. While it seems to attribute eternal life to the king (see Pss 61:6-7; 72:5 as well), the underlying reality is the king’s enduring dynasty. He will live on, as it were, through his descendants, who will continue to rule over his kingdom long after he has passed off the scene.
  11. Psalm 21:5 tn Or “great glory.”
  12. Psalm 21:5 tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vehadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.
  13. Psalm 21:6 tn Heb “you make him happy with joy with [i.e., “close by” or “in”] your face.” On the idiom “with your face” (i.e., “in your presence”) see Ps 16:11 and BDB 816 s.v. פָּנֻה II.2.a.
  14. Psalm 21:7 tn The active participle draws attention to the ongoing nature of the action.
  15. Psalm 21:7 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.
  16. Psalm 21:7 tn Another option is to translate the imperfect verbal form as future, “he will not be shaken” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.
  17. Psalm 21:8 tn The king is now addressed. One could argue that the Lord is still being addressed, but v. 9 militates against this proposal, for there the Lord is mentioned in the third person and appears to be distinct from the addressee (unless, of course, one takes “Lord” in v. 9 as vocative; see the note on “them” in v. 9b). Verse 7 begins this transition to a new addressee by referring to both the king and the Lord in the third person (in vv. 1-6 the Lord is addressed and only the king referred to in the third person).
  18. Psalm 21:8 tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.
  19. Psalm 21:8 tn Heb “your right hand finds those who hate you.”
  20. Psalm 21:9 tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).
  21. Psalm 21:9 tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.
  22. Psalm 21:9 tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).
  23. Psalm 21:10 tn Heb “fruit.” The next line makes it clear that offspring is in view.
  24. Psalm 21:10 tn Heb “seed.”
  25. Psalm 21:10 tn Heb “sons of man.”
  26. Psalm 21:11 tn Or “for.”
  27. Psalm 21:11 tn Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).
  28. Psalm 21:11 sn See Ps 10:2.
  29. Psalm 21:11 tn Heb “they lack ability.”
  30. Psalm 21:12 tn Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”
  31. Psalm 21:12 tn Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”
  32. Psalm 21:13 tn Heb “in your strength,” but English idiom does not require the pronoun.sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.
  33. Psalm 21:13 tn Heb “sing praise.”
New English Translation (NET)

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Proverbs 20:4-6

The sluggard will not plow[a] during the planting season,[b]
so at harvest time he asks[c] for grain[d] but has nothing.
Counsel[e] in a person’s heart[f] is like[g] deep water,[h]
but an understanding person[i] draws it out.
Many people profess their loyalty,[j]
but a faithful person[k]—who can find?[l]

Footnotes:

  1. Proverbs 20:4 sn The act of plowing is put for the whole process of planting a crop.
  2. Proverbs 20:4 tn Heb “from winter.” The preposition מִן (min) may designate the starting point “from winter [onward]” or the cause “due to” (so ASV “by reason of the winter”). The noun “winter” refers to the time for sowing seed and having the early growth of crops. The right time for planting was after the autumn harvest and the rainy season of autumn and winter began.
  3. Proverbs 20:4 tc The Kethib reads a Qal imperfect, while the Qere reads a vav plus Qal perfect consecutive. Both forms would be future; the Qere more overtly states this as a consequence.tn The basic meaning of the Qal verb שָׁאַל (shaʾal) is “to ask;” by extension it sometimes means “to wish for; to desire; to borrow” and perhaps “to beg.” The Piel can mean “to beg” and does not require emending the consonantal text. Because he did not plant, or did not do it at the right time, he is reduced to begging and will have nothing (cf. KJV, ASV; NASB “he begs during the harvest”).
  4. Proverbs 20:4 tn The phrase “for grain” does not appear in the Hebrew but is implied; it is supplied in the translation for the sake of clarity.
  5. Proverbs 20:5 sn The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.
  6. Proverbs 20:5 tn The Hebrew term לֶב (lev) refers to the “mind” (NRSV) as well as the “heart” (KJV, NIV, NASB). The expression refers to unspoken thoughts.
  7. Proverbs 20:5 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
  8. Proverbs 20:5 sn The motives or plans of a person are “difficult to fathom”; it takes someone with understanding to discover and surface them (the verb in the last colon continues the figure with the sense of bringing the plans to the surface and sorting them out).
  9. Proverbs 20:5 tn Heb “a man of understanding”; TEV “someone with insight”; NLT “the wise.”
  10. Proverbs 20:6 tn Heb “many a man calls/proclaims a man of his loyal love.” The Syriac and Tg. Prov 20:6 render the verb as passive: “many are called kind.” Other suggestions include: “most men meet people who will do them occasional kindnesses” (RSV); “many men profess friendship” (C. H. Toy, Proverbs [ICC], 384); “many men invite only the one who has shown them kindness.” The simplest interpretation in this context is “many proclaim [themselves to be] a kind person (= a loyal friend).” The contrast is between many who claim to be loyal friends and the one who actually proves to be faithful.
  11. Proverbs 20:6 tn The shift to the expression “a man of faithfulness[es]” in the second line indicates that of all those who claim to show faithful love, it is rare to find one who is truly reliable (as the word אֱמוּנִים [ʾemunim] indicates clearly); cf. NAB, NRSV “one worthy of trust.”
  12. Proverbs 20:6 sn The point of the rhetorical question is that a truly faithful friend is very difficult to find.
New English Translation (NET)

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The Daily Audio Bible Reading for Monday July 26, 2021 (NIV)

2 Chronicles 17-18

Jehoshaphat Becomes King

17 His son Jehoshaphat replaced him as king and solidified his rule over Israel.[a] He placed troops in all Judah’s fortified cities and posted garrisons[b] throughout the land of Judah and in the cities of Ephraim that his father Asa had seized.

The Lord was with Jehoshaphat because he followed in his ancestor[c] David’s footsteps at the beginning of his reign.[d] He did not seek the Baals, but instead sought the God of his ancestors[e] and obeyed[f] his commands, unlike the Israelites.[g] The Lord made his kingdom secure;[h] all Judah brought tribute to Jehoshaphat, and he became very wealthy and greatly respected.[i] He was committed to following the Lord;[j] he even removed the high places and Asherah poles from Judah.

In the third year of his reign he sent his officials Ben Hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach in the cities of Judah. They were accompanied by the Levites Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tob-Adonijah, and by the priests Elishama and Jehoram. They taught throughout Judah, taking with them the scroll of the law of the Lord. They traveled to all the cities of Judah and taught the people.

10 The Lord put fear into all the kingdoms surrounding Judah;[k] they did not make war with Jehoshaphat. 11 Some of the Philistines brought Jehoshaphat tribute, including a load of silver. The Arabs brought him 7,700 rams and 7,700 goats from their flocks.

12 Jehoshaphat’s power kept increasing. He built fortresses and storage cities throughout Judah. 13 He had many supplies stored in the cities of Judah and an army of skilled warriors stationed in Jerusalem.[l] 14 These were their divisions by families:

There were 1,000 officers from Judah.[m] Adnah the commander led 300,000 skilled warriors, 15 Jehochanan the commander led 280,000, 16 and Amasiah son of Zikri, who volunteered to serve the Lord, led 200,000 skilled warriors.

17 From Benjamin, Eliada, a skilled warrior, led 200,000 men who were equipped with bows and shields, 18 and Jehozabad led 180,000 trained warriors.

19 These were the ones who served the king, besides those whom the king placed in the fortified cities throughout Judah.

Jehoshaphat Allies with Ahab

18 Jehoshaphat was very wealthy and greatly respected. He made an alliance by marriage with Ahab, and after several years[n] went down to visit[o] Ahab in Samaria. Ahab slaughtered many sheep and cattle to honor Jehoshaphat and those who came with him.[p] He persuaded him to join in an attack[q] against Ramoth Gilead. King Ahab of Israel said to King Jehoshaphat of Judah, “Will you go with me to attack Ramoth Gilead?” He replied, “I will support you; my army is at your disposal and will support you in battle.”[r] Then Jehoshaphat said further to the king of Israel,[s] “First,[t] please seek an oracle from the Lord.”[u] So the king of Israel assembled 400 prophets and asked them, “Should we attack Ramoth Gilead or not?”[v] They said, “Attack! God[w] will hand it over to the king.” But Jehoshaphat asked, “Is there not a prophet of the Lord still here, that we may ask him?” The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will,[x] but I despise[y] him because he does not prophesy prosperity for me, but always[z] disaster—Micaiah son of Imlah.” Jehoshaphat said, “The king should not say such things!” The king of Israel summoned an officer and said, “Quickly bring Micaiah son of Imlah.”

Now the king of Israel and King Jehoshaphat of Judah were sitting on their respective thrones, dressed in their royal robes, at the threshing floor at[aa] the entrance of the gate of Samaria. All the prophets were prophesying before them. 10 Zedekiah son of Kenaanah made iron horns and said, “This is what the Lord says, ‘With these you will gore Syria until they are destroyed.’” 11 All the prophets were prophesying the same, saying, “Attack Ramoth Gilead! You will succeed; the Lord will hand it over to the king.” 12 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed.[ab] Your words must agree with theirs; you must predict success!”[ac] 13 But Micaiah said, “As certainly as the Lord lives, I will say what my God tells me to say!”

14 Micaiah[ad] came before the king and the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; they will be handed over to you.”[ae] 15 The king said to him, “How many times must I make you solemnly promise in[af] the name of the Lord to tell me only the truth?” 16 Micaiah[ag] replied, “I saw all Israel scattered on the mountains like sheep that have no shepherd. Then the Lord said, ‘They have no master. They should go home in peace.’” 17 The king of Israel said to Jehoshaphat, “Didn’t I tell you he does not prophesy prosperity for me, but disaster?” 18 Micaiah[ah] said, “That being the case, listen to the Lord’s message. I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left. 19 The Lord said, ‘Who will deceive King Ahab of Israel, so he will attack Ramoth Gilead and die there?’ One said this and another that. 20 Then a spirit[ai] stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’ 21 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord[aj] said, ‘Deceive and overpower him.[ak] Go out and do as you have proposed.’ 22 So now, look, the Lord has placed a lying spirit in the mouths of all these prophets of yours, but the Lord has decreed disaster for you.” 23 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, “Which way did the Lord’s Spirit go when he went from me to speak to you?” 24 Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.” 25 Then the king of Israel said, “Take Micaiah and return him to Amon the city official and Joash the king’s son. 26 Say, ‘This is what the king says: “Put this man in prison. Give him only a little bread and water[al] until I return safely.”’” 27 Micaiah said, “If you really do return safely, then the Lord has not spoken through me!” Then he added, “Take note,[am] all you people.”

28 The king of Israel and King Jehoshaphat of Judah attacked Ramoth Gilead. 29 The king of Israel said to Jehoshaphat, “I will disguise myself and then enter[an] the battle, but you wear your royal attire.” So the king of Israel disguised himself and they entered the battle. 30 Now the king of Syria had ordered his chariot commanders, “Do not fight common soldiers or high ranking officers;[ao] fight only the king of Israel!” 31 When the chariot commanders saw Jehoshaphat, they said, “He must be the king of Israel!” So they turned and attacked him, but Jehoshaphat cried out. The Lord helped him; God lured them away from him. 32 When the chariot commanders realized he was not the king of Israel, they turned away from him. 33 Now an archer shot an arrow at random,[ap] and it struck the king of Israel between the plates of his armor. The king[aq] ordered his charioteer, “Turn around and take me from the battle line,[ar] for I am wounded.” 34 While the battle raged throughout the day, the king of Israel stood propped up in his chariot opposite the Syrians. He died in the evening as the sun was setting.

Footnotes:

  1. 2 Chronicles 17:1 tn Heb “and strengthened himself over Israel.”
  2. 2 Chronicles 17:2 tn Or perhaps, “governors.”
  3. 2 Chronicles 17:3 tn Heb “father.”
  4. 2 Chronicles 17:3 tn Heb “for he walked in the ways of David his father [in] the beginning [times].”
  5. 2 Chronicles 17:4 tn Heb “fathers.”
  6. 2 Chronicles 17:4 tn Heb “walked in.”
  7. 2 Chronicles 17:4 tn Heb “and not like the behavior of Israel.”
  8. 2 Chronicles 17:5 tn Heb “established the kingdom in his hand.”
  9. 2 Chronicles 17:5 tn Heb “and he had wealth and honor in abundance.”
  10. 2 Chronicles 17:6 tn Heb “and his heart was high in the ways of the Lord.” Perhaps גָּבַהּ (gavah, “be high”) here means “be cheerful” (HALOT 171 s.v.) or “be encouraged” (BDB 147 s.v. 3.a).
  11. 2 Chronicles 17:10 tn Heb “and the terror of the Lord was upon all the kingdoms of the lands which were surrounding Judah.”
  12. 2 Chronicles 17:13 tn Heb “and many supplies were his in the cities of Judah, and men of war, warriors of skill in Jerusalem.”
  13. 2 Chronicles 17:14 tn Or perhaps “from Judah, commanders of the thousands.”
  14. 2 Chronicles 18:2 tn Heb “at the end of years.”
  15. 2 Chronicles 18:2 tn The word “visit” is supplied in the translation for clarity and for stylistic reasons.
  16. 2 Chronicles 18:2 tn Heb “and Ahab slaughtered for him sheep and cattle in abundance, and for the people who were with him.”
  17. 2 Chronicles 18:2 tn Heb “to go up.”
  18. 2 Chronicles 18:3 tn Heb “Like me, like you; and like your people, my people; and with you in battle.”
  19. 2 Chronicles 18:4 tn The word “further” has been added on the basis that this is a second speech act. The narrator uses the title “king of Israel” to convey a sense of formality.
  20. 2 Chronicles 18:4 tn Or “even today,” “right away.”
  21. 2 Chronicles 18:4 tn Heb “inquire for the Lord’s message.” Jehoshaphat is requesting a prophetic oracle revealing the Lord’s will in the matter and their prospects for success. For examples of such oracles, see 2 Sam 5:19, 23-24.
  22. 2 Chronicles 18:5 tn Heb “Should we go against Ramoth Gilead for war or should I refrain?”
  23. 2 Chronicles 18:5 tn Though Jehoshaphat had requested an oracle from “the Lord” (יְהוָה, yehvah, “Yahweh”), the Israelite prophets stop short of actually using this name and substitute the title הָאֱלֹהִים (haʾelohim, “the God”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7-8). He seems to doubt that the 400 are genuine prophets of the Lord.
  24. 2 Chronicles 18:7 tn Heb “to seek the Lord from him.”
  25. 2 Chronicles 18:7 tn Or “hate.”
  26. 2 Chronicles 18:7 tn Heb “all his days.”
  27. 2 Chronicles 18:9 tn Heb “at,” which in this case probably means “near.”
  28. 2 Chronicles 18:12 tn Heb “the words of the prophets are [with] one mouth good for the king.”
  29. 2 Chronicles 18:12 tn Heb “let your words be like one of them and speak good.”
  30. 2 Chronicles 18:14 tn Heb “he”; the referent (Micaiah) has been specified in the translation both for clarity and for stylistic reasons.
  31. 2 Chronicles 18:14 sn One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah’s actions became understandable later, when we discover that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab’s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord. It is important to note that in v. 13 Micaiah only vows to speak the word of his God; he does not necessarily say he will tell the truth. In this case the Lord’s word is deliberately deceptive. Only when the king adjures him to tell the truth (v. 15), does Micaiah do so.
  32. 2 Chronicles 18:15 tn Or “swear an oath by.”
  33. 2 Chronicles 18:16 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
  34. 2 Chronicles 18:18 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
  35. 2 Chronicles 18:20 tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of verse 23. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 23 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the Lord (רוּחַ־יְהוָה, ruakh yehvah) go when he went from me to speak to you?” When the phrase “the spirit of the Lord” refers to the divine spirit (rather than the divine breath or mind, as in Isa 40:7, 13) elsewhere, the spirit energizes an individual or group for special tasks or moves one to prophesy. This raises the possibility that the deceiving spirit of vv. 20-22 is the same as the divine spirit mentioned by Zedekiah in v. 23. This would explain why the article is used on רוּחַ (ruakh); he can be called “the spirit” because he is the well-known spirit who energizes the prophets.
  36. 2 Chronicles 18:21 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
  37. 2 Chronicles 18:21 tn The Hebrew text has two imperfects connected by וְגַם (vegam). These verbs could be translated as specific futures, “you will deceive and also you will prevail,” in which case the Lord is assuring the spirit of success on his mission. However, in a commissioning context (note the following imperatives) such as this, it is more likely that the imperfects are injunctive, in which case one could translate, “Deceive, and also overpower.”
  38. 2 Chronicles 18:26 tn Heb “the bread of affliction and the water of affliction.”
  39. 2 Chronicles 18:27 tn Heb “Listen.”
  40. 2 Chronicles 18:29 tn The Hebrew verbal forms could be imperatives (“Disguise yourself and enter”), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives (see IBHS 594 §35.5.2a). Some prefer to emend the forms to imperfects.
  41. 2 Chronicles 18:30 tn Heb “small or great.”
  42. 2 Chronicles 18:33 tn Heb “now a man drew a bow in his innocence” (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel).
  43. 2 Chronicles 18:33 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
  44. 2 Chronicles 18:33 tn Heb “camp.”
New English Translation (NET)

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Romans 9:25-10:13

25 As he also says in Hosea:

I will call those who were not my people, ‘My people,’ and I will call her who was unloved,[a]My beloved.’”[b]
26 And in the very place[c] where it was said to them, ‘You are not my people,’
there they will be calledsons of the living God.’”[d]

27 And Isaiah cries out on behalf of Israel, “Though the number of the children[e] of Israel are as the sand of the sea, only the remnant will be saved, 28 for the Lord will execute his sentence on the earth completely and quickly.”[f] 29 Just[g] as Isaiah predicted,

“If the Lord of Heaven’s Armies[h] had not left us descendants,
we would have become like Sodom,
and we would have resembled Gomorrah.”[i]

Israel’s Rejection Culpable

30 What shall we say then?—that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 31 but Israel even though pursuing[j] a law of righteousness[k] did not attain it.[l] 32 Why not? Because they pursued[m] it not by faith but (as if it were possible) by works.[n] They stumbled over the stumbling stone,[o] 33 just as it is written,

Look, I am laying in Zion a stone that will cause people to stumble
and a rock that will make them fall,[p]
yet the one who believes in him will not be put to shame.[q]

10 Brothers and sisters,[r] my heart’s desire and prayer to God on behalf of my fellow Israelites[s] is for their salvation. For I can testify that they are zealous for God,[t] but their zeal is not in line with the truth.[u] For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.”[v] But the righteousness that is by faith says: “Do not say in your heart,[w]Who will ascend into heaven?’”[x] (that is, to bring Christ down) or “Who will descend into the abyss?[y] (that is, to bring Christ up from the dead). But what does it say? “The word is near you, in your mouth and in your heart[z] (that is, the word of faith that we preach), because if you confess with your mouth that Jesus is Lord[aa] and believe in your heart that God raised him from the dead, you will be saved. 10 For with the heart one believes and thus has righteousness[ab] and with the mouth one confesses and thus has salvation.[ac] 11 For the scripture says, “Everyone who believes in him will not be put to shame.”[ad] 12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 13 For everyone who calls on the name of the Lord will be saved.[ae]

Footnotes:

  1. Romans 9:25 tn Grk “and her who was not beloved, ‘Beloved.’”
  2. Romans 9:25 sn A quotation from Hos 2:23.
  3. Romans 9:26 tn Grk “And it will be in the very place.”
  4. Romans 9:26 sn A quotation from Hos 1:10.
  5. Romans 9:27 tn Grk “sons.”
  6. Romans 9:28 tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian mss (P46 א* A B 6 1506 1739 1881 co), while the longer reading is found principally in Western and Byzantine mss (א2 D F G Ψ 33 1175 1241 1505 2464 M lat). The longer reading follows Isa 10:22-23 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself. tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (συντελῶν καὶ συντέμνων, suntelōn kai suntemnōn). These participles are translated as adverbs for smoothness; a more literal (and more cumbersome) rendering would be: “The Lord will act by closing the account [or completing the sentence], and by cutting short the time.” The interpretation of this text is notoriously difficult. Cf. BDAG 975 s.v. συντέμνω.sn A modified quotation from Isa 10:22-23. Since it is not exact, it has been printed as italics only.
  7. Romans 9:29 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  8. Romans 9:29 tn Traditionally, “Lord of Hosts”; or “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”
  9. Romans 9:29 sn A quotation from Isa 1:9.
  10. Romans 9:31 tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
  11. Romans 9:31 tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunēs) as an attributed genitive (see ExSyn 89-91).
  12. Romans 9:31 tn Grk “has not attained unto the law.”
  13. Romans 9:32 tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.
  14. Romans 9:32 tc Most mss, especially the later ones (א2 D Ψ 33 1175 1241 1505 2464 M sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 lat co. The longer reading thus is weaker externally and internally, apparently being motivated by a need to clarify.tn Grk “but as by works.”
  15. Romans 9:32 tn Grk “the stone of stumbling.”
  16. Romans 9:33 tn Grk “a stone of stumbling and a rock of offense.”
  17. Romans 9:33 sn A quotation from Isa 28:16; 8:14.
  18. Romans 10:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  19. Romans 10:1 tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.
  20. Romans 10:2 tn Grk “they have a zeal for God.”
  21. Romans 10:2 tn Grk “in accord with knowledge.” sn Their zeal is not in line with the truth means that the Jews’ passion for God was strong, but it ignored the true righteousness of God (v. 3; cf. also 3:21).
  22. Romans 10:5 sn A quotation from Lev 18:5.
  23. Romans 10:6 sn A quotation from Deut 9:4.
  24. Romans 10:6 sn A quotation from Deut 30:12.
  25. Romans 10:7 sn A quotation from Deut 30:13.
  26. Romans 10:8 sn A quotation from Deut 30:14.
  27. Romans 10:9 tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.
  28. Romans 10:10 tn Grk “believes to righteousness.”
  29. Romans 10:10 tn Grk “confesses to salvation.”
  30. Romans 10:11 sn A quotation from Isa 28:16.
  31. Romans 10:13 sn A quotation from Joel 2:32.
New English Translation (NET)

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Psalm 20

Psalm 20[a]

For the music director, a psalm of David.

20 May the Lord answer[b] you[c] when you are in trouble;[d]
may the God of Jacob[e] make you secure.
May he send you help from his temple;[f]
from Zion may he give you support.
May he take notice of[g] all your offerings;
may he accept[h] your burnt sacrifice. (Selah)
May he grant your heart’s desire;[i]
may he bring all your plans to pass.[j]
Then we will shout for joy over your[k] victory;
we will rejoice[l] in the name of our God.
May the Lord grant all your requests.
Now I am sure[m] that the Lord will deliver[n] his chosen king;[o]
he will intervene for him[p] from his holy, heavenly temple,[q]
and display his mighty ability to deliver.[r]
Some trust in chariots and others in horses,[s]
but we[t] depend on[u] the Lord our God.
They will fall down,[v]
but we[w] will stand firm.[x]
The Lord will deliver the king;[y]
he will answer us[z] when we call to him for help![aa]

Footnotes:

  1. Psalm 20:1 sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.
  2. Psalm 20:1 tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the Lord will answer,” etc. In this case the people declare their confidence that the Lord will intervene on behalf of the king and extend to him his favor.
  3. Psalm 20:1 sn May the Lord answer you. The people address the king as they pray to the Lord.
  4. Psalm 20:1 tn Heb “in a day of trouble.”
  5. Psalm 20:1 tn Heb “the name of the God of Jacob.” God’s “name” refers metonymically to his very person and to the divine characteristics suggested by his name, in this case “God of Jacob,” which highlights his relationship to Israel.
  6. Psalm 20:2 tc Heb “from [the] temple.” The third masculine singular pronominal suffix (וֹ, holem vav) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184.
  7. Psalm 20:3 tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.
  8. Psalm 20:3 tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (yedasheneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”
  9. Psalm 20:4 tn Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6.
  10. Psalm 20:4 sn May he bring all your plans to pass. This probably refers to the king’s strategy for battle.
  11. Psalm 20:5 sn Your victory. Here the king is addressed (see v. 1).
  12. Psalm 20:5 tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נָגִיל (nagil, “we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).
  13. Psalm 20:6 tn Or “know.”sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.
  14. Psalm 20:6 tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the Lord typically delivers the king.
  15. Psalm 20:6 tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.
  16. Psalm 20:6 tn Heb “he will answer him.”
  17. Psalm 20:6 tn Heb “from his holy heavens.”
  18. Psalm 20:6 tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).
  19. Psalm 20:7 tn Heb “these in chariots and these in horses.” No verb appears; the verb “invoke” is to be supplied from the following line. The convention of backward ellipsis can apply to the final word of the 2nd line, as in this verse. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.
  20. Psalm 20:7 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.
  21. Psalm 20:7 tc The LXX translates the verb as μεγαλυνθησόμεθα (megalunthēsometha) “we will boast.” This may reflect another verb, the Hiphil of גָּבַר (gavar), and depends on two letter confusions, ג (gimel) for ז (zayin) and ב (bet) for כ (kaf).tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the Lord’s name in prayer, the people demonstrate their trust in him.
  22. Psalm 20:8 tn Or “stumble and fall down.”
  23. Psalm 20:8 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s victorious people and the defeated enemies mentioned in the previous line. The perfect verbal forms either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle. They describe the demise of the enemy as being as good as done.
  24. Psalm 20:8 tn Or “rise up and remain upright.” On the meaning of the Hitpolel of עוּד (ʿud), see HALOT 795 s.v. I עוד. The verbal forms (a perfect followed by a prefixed form with vav [ו] consecutive) either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle.
  25. Psalm 20:9 tc This translation assumes an emendation of the verbal form הוֹשִׁיעָה (hoshiʿah). As it stands, the form is an imperative. In this case the people return to the petitionary mood with which the psalm begins (“O Lord, deliver”). But the immediate context is one of confidence (vv. 6-8), not petition (vv. 1-5). If one takes the final he on the verb “deliver” as dittographic (note the initial he (ה) on the following phrase, “the king”), one can repoint the verbal form as a perfect and understand it as expressing the people’s confidence, “the Lord will deliver the king” (see v. 6). The Hebrew scribal tradition takes “the king” with the following line, in which case it would be best interpreted as a divine title, “may the King answer us” or “the king will answer us” (see Pss 98:6; 145:1). However, the poetic parallelism is better balanced if “the king” is taken with the first line. In this case the referent is the Davidic king, who is earlier called the Lord’s “anointed one” (cf. note on “chosen king” in v. 6; see Pss 21:7; 45:5, 11; 63:11).
  26. Psalm 20:9 tn If the imperative is retained in the preceding line, then the prefixed verbal form is best taken as a jussive of prayer, “may he answer us.” However, if the imperative in the previous line is emended to a perfect, the prefixed form is best taken as imperfect, “he will answer us” (see the note on the word “king” at the end of the previous line).
  27. Psalm 20:9 tn Heb “in the day we call.”
New English Translation (NET)

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Proverbs 20:2-3

The king’s terrifying anger[a] is like the roar of a lion;
whoever provokes him[b] sins against himself.[c]
It is an honor for a person[d] to cease[e] from strife,
but every fool quarrels.[f]

Footnotes:

  1. Proverbs 20:2 tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).
  2. Proverbs 20:2 tn The verb מִתְעַבְּרוֹ (mitʿabbero) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”
  3. Proverbs 20:2 sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).
  4. Proverbs 20:3 tn Heb “man.”
  5. Proverbs 20:3 tn Heb “cessation” (שֶׁבֶת, shevet); NAB “to shun strife”; NRSV “refrain from strife.”sn One cannot avoid conflict altogether, but the proverb is instructing that at the first sign of conflict the honorable thing to do is to find a way to end it.
  6. Proverbs 20:3 tn Heb “breaks out.” The Hitpael of the verb גָּלַע (galaʿ, “to expose; to lay bare”) means “to break out; to disclose oneself,” and so the idea of flaring up in a quarrel is clear. But there are also cognate connections to the idea of “showing the teeth; snarling” and so quarreling viciously.
New English Translation (NET)

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The Daily Audio Bible Reading for Sunday July 25, 2021 (NIV)

2 Chronicles 14-16

14 (13:23)[a] Abijah passed away[b] and was buried in the City of David.[c] His son Asa replaced him as king. During his reign[d] the land had rest for ten years.

Asa’s Religious and Military Accomplishments

(14:1) Asa did what the Lord his God desired and approved.[e] He removed the pagan altars[f] and the high places, smashed the sacred pillars, and cut down the Asherah poles.[g] He ordered Judah to seek the Lord God of their ancestors[h] and to observe his law and commands.[i] He removed the high places and the incense altars from all the towns of Judah. The kingdom had rest under his rule.[j]

He built fortified cities throughout Judah, for the land was at rest and there was no war during those years; the Lord gave him peace. He said to the people of Judah:[k] “Let’s build these cities and fortify them with walls, towers, and barred gates.[l] The land remains ours because we have followed[m] the Lord our God; we have followed him, and he has made us secure on all sides.”[n] So they built the cities[o] and prospered.

Asa had an army of 300,000 men from Judah, equipped with large shields and spears. He also had 280,000 men from Benjamin who carried small shields and were adept archers; they were all skilled warriors. Zerah the Cushite marched against them with an army of 1,000,000 men[p] and 300 chariots . He arrived at Mareshah, 10 and Asa went out to oppose him. They deployed for battle in the Valley of Zephathah near Mareshah.

11 Asa prayed[q] to the Lord his God: “O Lord, there is no one but you who can help the weak when they are vastly outnumbered.[r] Help us, O Lord our God, for we rely on you and have marched on your behalf against this huge army.[s] O Lord, you are our God; don’t let men prevail against you!”[t] 12 The Lord struck down the Cushites before Asa and Judah. The Cushites fled, 13 and Asa and his army chased them as far as Gerar. The Cushites were wiped out;[u] they were shattered before the Lord and his army. The men of Judah[v] carried off a huge amount of plunder. 14 They defeated all the towns surrounding Gerar, for the Lord caused them to panic.[w] The men of Judah[x] looted all the towns, for they contained a huge amount of goods.[y] 15 They also attacked the tents of the herdsmen in charge of the livestock.[z] They carried off many sheep and camels and then returned to Jerusalem.

15 God’s Spirit came upon Azariah son of Oded. He met[aa] Asa and told him, “Listen to me, Asa and all Judah and Benjamin! The Lord is with you when you are loyal to him.[ab] If you seek him, he will respond to you,[ac] but if you reject him, he will reject you. For a long time[ad] Israel had not sought the one true God, or a priest to instruct them, or the law. Because of their distress, they turned back to the Lord God of Israel. They sought him and he responded to them.[ae] In those days[af] no one could travel safely,[ag] for total chaos had overtaken all the people of the surrounding lands.[ah] One nation was crushed by another, and one city by another, for God caused them to be in great turmoil.[ai] But as for you, be strong and don’t get discouraged,[aj] for your work will be rewarded.”[ak]

When Asa heard these words and the prophecy of Oded the prophet, he was encouraged.[al] He removed the detestable idols from the entire land of Judah and Benjamin and from the cities he had seized in the Ephraimite hill country. He repaired the altar of the Lord in front of the porch of the Lord’s temple.[am]

He assembled all Judah and Benjamin, as well as the settlers[an] from Ephraim, Manasseh, and Simeon who had come to live with them. Many people from Israel had come there to live[ao] when they saw that the Lord his God was with him. 10 They assembled in Jerusalem in the third month of the fifteenth year of Asa’s reign. 11 At that time[ap] they sacrificed to the Lord some of the plunder they had brought back, including 700 head of cattle and 7,000 sheep.[aq] 12 They solemnly agreed[ar] to seek the Lord God of their ancestors[as] with their whole heart and being. 13 Anyone who would not seek the Lord God of Israel would be executed, whether they were young or old,[at] male or female. 14 They swore their allegiance to the Lord, shouting their approval loudly and sounding trumpets and horns.[au] 15 All Judah was happy about the oath, because they made the vow with their whole heart. They willingly sought the Lord and he responded to them.[av] He made them secure on every side.[aw]

16 King Asa also removed Maacah his grandmother[ax] from her position as queen mother[ay] because she had made a loathsome Asherah pole. Asa cut down her loathsome pole and crushed and burned it in the Kidron Valley. 17 The high places were not eliminated from Israel, yet Asa was wholeheartedly devoted to the Lord throughout his lifetime.[az] 18 He brought the holy items that his father and he had made into God’s temple, including the silver, gold, and other articles.[ba]

Asa’s Failures

19 There was no more war until the thirty-fifth year of Asa’s reign. 16 In the thirty-sixth year of Asa’s reign, King Baasha of Israel attacked Judah, and he established Ramah as a military outpost to prevent anyone from leaving or entering the land of King Asa of Judah.[bb] Asa took all the silver and gold that was left in the treasuries of the Lord’s temple and of the royal palace and sent it to King Ben Hadad of Syria, ruler in Damascus, along with this message: “I want to make a treaty with you, like the one our fathers made.[bc] See, I have sent you silver and gold. Break your treaty with King Baasha of Israel, so he will retreat from my land.”[bd] Ben Hadad accepted King Asa’s offer and ordered his army commanders to attack the cities of Israel.[be] They conquered[bf] Ijon, Dan, Abel Maim,[bg] and all the storage cities of Naphtali. When Baasha heard the news, he stopped fortifying[bh] Ramah and abandoned the project.[bi] King Asa ordered all the men of Judah to carry away the stones and wood that Baasha had used to build Ramah.[bj] He used the materials to build up[bk] Geba and Mizpah.

At that time Hanani the prophet[bl] visited King Asa of Judah and said to him: “Because you relied on the king of Syria and did not rely on the Lord your God, the army of the king of Syria has escaped from your hand. Did not the Cushites and Libyans have a huge army with chariots and a very large number of horsemen? But when you relied on the Lord, he handed them over to you! Certainly[bm] the Lord watches the whole earth carefully[bn] and is ready to strengthen those who are devoted to him.[bo] You have acted foolishly in this matter; from now on you will have war.” 10 Asa was so angry at the prophet, he put him in jail.[bp] Asa also oppressed some of the people at that time.

Asa’s Reign Ends

11 The events of Asa’s reign, from start to finish, are recorded in the Scroll of the Kings of Judah and Israel.[bq] 12 In the thirty-ninth year of his reign, Asa developed a foot disease and his disease became severe. Yet even in his disease, he did not seek the Lord, but only the doctors. 13 Asa passed away[br] in the forty-first year of his reign. 14 He was buried in the tomb he had carved out in the City of David.[bs] They laid him to rest on a platform[bt] covered with spices and assorted mixtures of ointments. They made a huge bonfire to honor him.[bu]

Footnotes:

  1. 2 Chronicles 14:1 sn Beginning with 14:1, the verse numbers through 14:15 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 14:1 ET = 13:23 HT, 14:2 ET = 14:1 HT, 14:3 ET = 14:2 HT, etc., through 14:15 ET = 14:14 HT. Beginning with 15:1 the verse numbers in the ET and HT are again the same.
  2. 2 Chronicles 14:1 tn Heb “lay down with his fathers.”
  3. 2 Chronicles 14:1 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  4. 2 Chronicles 14:1 tn Heb “in his days.”
  5. 2 Chronicles 14:2 tn Heb “and Asa did the good and the right in the eyes of the Lord his God.”
  6. 2 Chronicles 14:3 tn Heb “the altars of the foreigner.”
  7. 2 Chronicles 14:3 sn Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [ʾasherim], as here). They were to be burned or cut down (Deut 7:5; 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
  8. 2 Chronicles 14:4 tn Heb “fathers.”
  9. 2 Chronicles 14:4 tn Heb “the law and the command.”
  10. 2 Chronicles 14:5 tn Heb “before him.”
  11. 2 Chronicles 14:7 tn The words “the people of” are supplied in the translation for clarification. The Hebrew text uses the name “Judah” by metonymy for the people of Judah.
  12. 2 Chronicles 14:7 tn Heb “and we will surround [them] with wall[s] and towers, doors, and bars.”
  13. 2 Chronicles 14:7 tn Heb “sought.”
  14. 2 Chronicles 14:7 tn Heb “we sought him, and he has given us rest all around.”
  15. 2 Chronicles 14:7 tn The words “the cities” are supplied in the translation for clarification and for stylistic reasons.
  16. 2 Chronicles 14:9 tn Heb “a thousand thousands.”
  17. 2 Chronicles 14:11 tn Heb “called out.”
  18. 2 Chronicles 14:11 tn Heb “there is not except you to help between many with regard to [the one] without strength.”
  19. 2 Chronicles 14:11 tn Heb “and in your name we have come against this multitude.”
  20. 2 Chronicles 14:11 tn Heb “let not man retain [strength] with you.”
  21. 2 Chronicles 14:13 tn Heb “and there fell from the Cushites so that there was not to them preservation of life.”
  22. 2 Chronicles 14:13 tn Heb “they”; the referent (the men of Judah) has been specified in the translation for clarity.
  23. 2 Chronicles 14:14 tn Heb “for the terror of the Lord was upon them.”
  24. 2 Chronicles 14:14 tn Heb “they”; the referent (the men of Judah) has been specified in the translation for clarity.
  25. 2 Chronicles 14:14 tn Heb “for great plunder was in them.”
  26. 2 Chronicles 14:15 tn Heb “and also they struck down the tents of the livestock.”
  27. 2 Chronicles 15:2 tn Heb “went out before.”
  28. 2 Chronicles 15:2 tn Heb “when you are with him.”
  29. 2 Chronicles 15:2 tn Heb “he will allow himself to be found by you.”
  30. 2 Chronicles 15:3 tn Heb “Many days.”
  31. 2 Chronicles 15:4 tn Heb “and he allowed himself to be found by them.”
  32. 2 Chronicles 15:5 tn Heb “times.”
  33. 2 Chronicles 15:5 tn Heb “there was no peace for the one going out or the one coming in.”
  34. 2 Chronicles 15:5 tn Heb “for great confusion was upon all the inhabitants of the lands.”
  35. 2 Chronicles 15:6 tn Heb “threw them into confusion with all distress.”
  36. 2 Chronicles 15:7 tn Heb “and let not your hands drop.”
  37. 2 Chronicles 15:7 tn Heb “for there is payment for your work.”
  38. 2 Chronicles 15:8 tn Heb “strengthened himself.”
  39. 2 Chronicles 15:8 tn Heb “the porch of the Lord.”
  40. 2 Chronicles 15:9 tn Or “foreign residents.”
  41. 2 Chronicles 15:9 tn Heb “had fallen upon him.”
  42. 2 Chronicles 15:11 tn Or “In that day.”
  43. 2 Chronicles 15:11 tn The Hebrew term צֹאן (tsoʾn) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but their is nothing in the immediate context here to specify one or the other.
  44. 2 Chronicles 15:12 tn Heb “entered into a covenant.”
  45. 2 Chronicles 15:12 tn Heb “fathers.”
  46. 2 Chronicles 15:13 tn Heb “whether small or great.”
  47. 2 Chronicles 15:14 tn Heb “with a loud voice and with a shout of joy and with trumpets and with horns.”
  48. 2 Chronicles 15:15 tn Heb “and with all their desire they sought him and he allowed himself to be found by them.”
  49. 2 Chronicles 15:15 tn Heb “and the Lord gave them rest all around.”
  50. 2 Chronicles 15:16 tn Heb “mother,” but Hebrew often uses “father” and “mother” for grandparents and even more remote ancestors.
  51. 2 Chronicles 15:16 tn The Hebrew term גְּבִירָה (gevirah) can denote “queen” or “queen mother” depending on the context. Here the latter is indicated, since Maacah was the wife of Rehoboam and mother of Abijah.
  52. 2 Chronicles 15:17 tn Heb “yet the heart of Asa was complete all his days.”
  53. 2 Chronicles 15:18 tn Heb “and he brought the holy things of his father and his holy things [into] the house of God, silver, gold, and items.”
  54. 2 Chronicles 16:1 tn Heb “and he built up Ramah so as to not permit going out or coming in to Asa king of Judah.”
  55. 2 Chronicles 16:3 tn Heb “[May there be] a covenant between me and you [as there was] between my father and your father.”
  56. 2 Chronicles 16:3 tn Heb “so he will go up from upon me.”
  57. 2 Chronicles 16:4 tn Heb “and Ben Hadad listened to King Asa and sent the commanders of the armies which belonged to him against the cities of Israel.”
  58. 2 Chronicles 16:4 tn Heb “They struck down.”
  59. 2 Chronicles 16:4 sn In the parallel passage in 1 Kgs 15:20, this city’s name appears as Abel Beth Maacah. These appear to be variant names for the same place.
  60. 2 Chronicles 16:5 tn Heb “building.”
  61. 2 Chronicles 16:5 tn Heb “and he caused his work to cease.”
  62. 2 Chronicles 16:6 tn Heb “and King Asa took all Judah and they carried away the stones of Ramah and its wood which Baasha had built.”
  63. 2 Chronicles 16:6 tn Heb “and he built with them.”
  64. 2 Chronicles 16:7 tn Heb “the seer.”
  65. 2 Chronicles 16:9 tn Or “for.”
  66. 2 Chronicles 16:9 tn Heb “the eyes of the Lord move quickly through all the earth.”
  67. 2 Chronicles 16:9 tn Heb “to strengthen himself with their heart, [the one] complete toward him.”
  68. 2 Chronicles 16:10 tn Heb “and Asa was angry at the seer, and he put him [in] the house of stocks, because of his rage with him over this.”
  69. 2 Chronicles 16:11 tn Heb “Look, the events of Asa, the former and the latter, look, they are written on the scroll of the kings of Judah and Israel.”
  70. 2 Chronicles 16:13 tn Heb “lay down with his fathers, and he died.”
  71. 2 Chronicles 16:14 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
  72. 2 Chronicles 16:14 tn The Hebrew term מִשְׁכָּב (mishkav) most often refers to a bed. In this setting it was most likely a raised platform within the tomb where the body was laid to rest, technically similar to a bier.
  73. 2 Chronicles 16:14 tn Heb “and they burned for him a large fire, very great.”
New English Translation (NET)

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Romans 9:1-24

Israel’s Rejection Considered

[a] I am telling the truth in Christ (I am not lying!), for my conscience assures me[b] in the Holy Spirit— I have great sorrow and unceasing anguish in my heart.[c] For I could wish[d] that I myself were accursed—cut off from Christ—for the sake of my people,[e] my fellow countrymen,[f] who are Israelites. To them belong[g] the adoption as sons,[h] the glory, the covenants, the giving of the law, the temple worship,[i] and the promises. To them belong the patriarchs,[j] and from them,[k] by human descent,[l] came the Christ,[m] who is God over all, blessed forever![n] Amen.

It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel,[o] nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”[p] This means[q] it is not the children of the flesh[r] who are the children of God; rather, the children of promise are counted as descendants. For this is what the promise declared:[s]About a year from now[t] I will return and Sarah will have a son.”[u] 10 Not only that, but when Rebekah had conceived children by one man,[v] our ancestor Isaac— 11 even before they were born or had done anything good or bad (so that God’s purpose in election[w] would stand, not by works but by[x] his calling)[y] 12 [z] it was said to her, “The older will serve the younger,”[aa] 13 just as it is written: “Jacob I loved, but Esau I hated.”[ab]

14 What shall we say then? Is there injustice with God? Absolutely not! 15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”[ac] 16 So then,[ad] it does not depend on human desire or exertion,[ae] but on God who shows mercy. 17 For the scripture says to Pharaoh:[af]For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.”[ag] 18 So then,[ah] God[ai] has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.[aj]

19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?” 20 But who indeed are you—a mere human being[ak]—to talk back to God?[al] Does what is molded say to the molder, “Why have you made me like this?[am] 21 Has the potter no right to make from the same lump of clay[an] one vessel for special use and another for ordinary use?[ao] 22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects[ap] of wrath[aq] prepared for destruction?[ar] 23 And what if he is willing to make known the wealth of his glory on the objects[as] of mercy that he has prepared beforehand for glory— 24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Footnotes:

  1. Romans 9:1 sn Rom 9:1-11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9-11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29—A Midrash,” JSNT 22 (1984): 37-52.
  2. Romans 9:1 tn Or “my conscience bears witness to me.”
  3. Romans 9:2 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
  4. Romans 9:3 tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”
  5. Romans 9:3 tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
  6. Romans 9:3 tn Grk “my kinsmen according to the flesh.”
  7. Romans 9:4 tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  8. Romans 9:4 tn The Greek term υἱοθεσία (huiothesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e., in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
  9. Romans 9:4 tn Or “cultic service.”
  10. Romans 9:5 tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  11. Romans 9:5 tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.
  12. Romans 9:5 tn Grk “according to the flesh.”
  13. Romans 9:5 tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)
  14. Romans 9:5 tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (ho ōn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5, ” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.
  15. Romans 9:6 tn Grk “For not all those who are from Israel are Israel.”
  16. Romans 9:7 tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.sn A quotation from Gen 21:12.
  17. Romans 9:8 tn Grk “That is,” or “That is to say.”
  18. Romans 9:8 tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.sn The expression the children of the flesh refers to the natural offspring.
  19. Romans 9:9 tn Grk “For this is the word of promise.”
  20. Romans 9:9 tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.
  21. Romans 9:9 sn A quotation from Gen 18:10, 14.
  22. Romans 9:10 tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.
  23. Romans 9:11 tn Grk “God’s purpose according to election.”
  24. Romans 9:11 tn Or “not based on works but based on…”
  25. Romans 9:11 tn Grk “by the one who calls.” sn The entire clause is something of a parenthetical remark.
  26. Romans 9:12 sn Many translations place this verse division before the phrase “not by works but by his calling” (NA28/UBS5, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.
  27. Romans 9:12 sn A quotation from Gen 25:23.
  28. Romans 9:13 sn A quotation from Mal 1:2-3.
  29. Romans 9:15 sn A quotation from Exod 33:19.
  30. Romans 9:16 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
  31. Romans 9:16 tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”
  32. Romans 9:17 sn Paul uses a typical rabbinic formula here in which the OT scriptures are figuratively portrayed as speaking to Pharaoh. What he means is that the scripture he cites refers (or can be applied) to Pharaoh.
  33. Romans 9:17 sn A quotation from Exod 9:16.
  34. Romans 9:18 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
  35. Romans 9:18 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  36. Romans 9:18 tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”
  37. Romans 9:20 tn Grk “O man.”
  38. Romans 9:20 tn Grk “On the contrary, O man, who are you to talk back to God?”
  39. Romans 9:20 sn A quotation from Isa 29:16; 45:9.
  40. Romans 9:21 tn Grk “Or does not the potter have authority over the clay to make from the same lump.”
  41. Romans 9:21 tn Grk “one vessel for honor and another for dishonor.”
  42. Romans 9:22 tn Grk “vessels.” This is the same Greek word used in v. 21.
  43. Romans 9:22 tn Or “vessels destined for wrath.” The genitive ὀργῆς (orgēs) could be taken as a genitive of destination.
  44. Romans 9:22 tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizō) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.
  45. Romans 9:23 tn Grk “vessels.” This is the same Greek word used in v. 21.
New English Translation (NET)

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Psalm 19

Psalm 19[a]

For the music director, a psalm of David.

19 The heavens declare the glory of God;[b]
the sky displays his handiwork.[c]
Day after day it speaks out;[d]
night after night it reveals his greatness.[e]
There is no actual speech or word,
nor is its[f] voice literally heard.
Yet its voice[g] echoes[h] throughout the earth;
its[i] words carry[j] to the distant horizon.[k]
In the sky[l] he has pitched a tent for the sun.[m]
Like a bridegroom it emerges[n] from its chamber;[o]
like a strong man it enjoys[p] running its course.[q]
It emerges from the distant horizon,[r]
and goes from one end of the sky to the other;[s]
nothing can escape[t] its heat.
The law of the Lord is perfect
and preserves one’s life.[u]
The rules set down by the Lord[v] are reliable[w]
and impart wisdom to the inexperienced.[x]
The Lord’s precepts are fair[y]
and make one joyful.[z]
The Lord’s commands[aa] are pure[ab]
and give insight for life.[ac]
The commands to fear the Lord are right[ad]
and endure forever.[ae]
The judgments given by the Lord are trustworthy
and absolutely just.[af]
10 They are of greater value[ag] than gold,
than even a great amount of pure gold;
they bring greater delight[ah] than honey,
than even the sweetest honey from a honeycomb.
11 Yes, your servant finds moral guidance there;[ai]
those who obey them receive a rich reward.[aj]
12 Who can know all his errors?[ak]
Please do not punish me for sins I am unaware of.[al]
13 Moreover, keep me from committing flagrant sins;[am]
do not allow such sins to control me.[an]
Then I will be blameless,
and innocent of blatant[ao] rebellion.
14 May my words and my thoughts
be acceptable in your sight,[ap]
O Lord, my sheltering rock[aq] and my redeemer.[ar]

Footnotes:

  1. Psalm 19:1 sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.
  2. Psalm 19:1 sn God’s glory refers here to his royal majesty and power.
  3. Psalm 19:1 tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.
  4. Psalm 19:2 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
  5. Psalm 19:2 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
  6. Psalm 19:3 tn Heb “their.” The antecedent of the plural pronoun is “heavens” (v. 1).
  7. Psalm 19:4 tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.
  8. Psalm 19:4 tn Heb “goes out,” or “proceeds forth.”
  9. Psalm 19:4 tn Heb “their” (see the note on the word “its” in v. 3).
  10. Psalm 19:4 tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsaʾ, “goes out”) is understood by ellipsis.
  11. Psalm 19:4 tn Heb “to the end of the world.”
  12. Psalm 19:4 tn Heb “in them” (i.e., the heavens).
  13. Psalm 19:4 sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.
  14. Psalm 19:5 tn The participle expresses the repeated or regular nature of the action.
  15. Psalm 19:5 tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night.
  16. Psalm 19:5 tn The imperfect verbal form draws attention to the regularity of the action.
  17. Psalm 19:5 tn Heb “[on] a path.”sn Like a strong man. The metaphorical language reflects the brilliance of the sunrise, which attests to the sun’s vigor.
  18. Psalm 19:6 tn Heb “from the end of the heavens [is] its going forth.”
  19. Psalm 19:6 tn Heb “and its circuit [is] to their ends.”
  20. Psalm 19:6 tn Heb “is hidden from.”
  21. Psalm 19:7 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
  22. Psalm 19:7 tn Traditionally, “the testimony of the Lord.” The noun עֵדוּת (ʿedut) refers here to the demands of God’s covenant law.
  23. Psalm 19:7 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
  24. Psalm 19:7 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
  25. Psalm 19:8 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
  26. Psalm 19:8 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
  27. Psalm 19:8 tn Heb “command.” The singular here refers to the law as a whole.
  28. Psalm 19:8 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
  29. Psalm 19:8 tn Heb [they] enlighten [the] eyes.
  30. Psalm 19:9 tn Heb “the fear of the Lord is clean.” The phrase “fear of the Lord” probably refers here to the law, which teaches one how to demonstrate proper reverence for the Lord. See Ps 111:10 for another possible use of the phrase in this sense.
  31. Psalm 19:9 tn Heb “[it] stands permanently.”
  32. Psalm 19:9 sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.
  33. Psalm 19:10 tn Heb “more desirable.”
  34. Psalm 19:10 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
  35. Psalm 19:11 tn Heb “moreover your servant is warned by them.”
  36. Psalm 19:11 tn Heb “in the keeping of them [there is] a great reward.”
  37. Psalm 19:12 tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.
  38. Psalm 19:12 tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.
  39. Psalm 19:13 tn Or “presumptuous sins.”
  40. Psalm 19:13 tn Heb “let them not rule over me.”
  41. Psalm 19:13 tn Heb “great.”
  42. Psalm 19:14 tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”
  43. Psalm 19:14 tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”
  44. Psalm 19:14 tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.
New English Translation (NET)

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Proverbs 20:1

20 Wine[a] is a mocker[b] and strong drink is a brawler;
whoever goes astray by them is not wise.[c]

Footnotes:

  1. Proverbs 20:1 sn The drinks are wine and barley beer (e.g., Lev 10:9; Deut 14:26; Isa 28:7). These terms here could be understood as personifications, but better as metonymies for those who drink wine and beer. The inebriated person mocks and brawls.
  2. Proverbs 20:1 tn The two participles לֵץ (lets, “mocker”) and הֹמֶה (homeh, “brawler”) are substantives; they function as predicates in the sentence. Excessive use of intoxicants excites the drinker to boisterous behavior and aggressive attitudes—it turns them into mockers and brawlers.
  3. Proverbs 20:1 sn The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7). To be led astray by their use is not wise.
New English Translation (NET)

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The Daily Audio Bible Reading for Saturday July 24, 2021 (NIV)

2 Chronicles 11-13

Shemaiah’s Prophecy

11 When Rehoboam arrived at Jerusalem, he mobilized the men of Judah and Benjamin—180,000 select troops—to fight against Israel and to restore the kingdom to himself.

But the Lord said to Shemaiah, the man of God, “Say to Rehoboam son of Solomon, king of Judah, and to all the Israelites in Judah and Benjamin: ‘This is what the Lord says: Do not fight against your relatives. Go back home, for what has happened is my doing!’” So they obeyed the message of the Lord and did not fight against Jeroboam.

Rehoboam Fortifies Judah

Rehoboam remained in Jerusalem and fortified various towns for the defense of Judah. He built up Bethlehem, Etam, Tekoa, Beth-zur, Soco, Adullam, Gath, Mareshah, Ziph, Adoraim, Lachish, Azekah, 10 Zorah, Aijalon, and Hebron. These became the fortified towns of Judah and Benjamin. 11 Rehoboam strengthened their defenses and stationed commanders in them, and he stored supplies of food, olive oil, and wine. 12 He also put shields and spears in these towns as a further safety measure. So only Judah and Benjamin remained under his control.

13 But all the priests and Levites living among the northern tribes of Israel sided with Rehoboam. 14 The Levites even abandoned their pasturelands and property and moved to Judah and Jerusalem, because Jeroboam and his sons would not allow them to serve the Lord as priests. 15 Jeroboam appointed his own priests to serve at the pagan shrines, where they worshiped the goat and calf idols he had made. 16 From all the tribes of Israel, those who sincerely wanted to worship the Lord, the God of Israel, followed the Levites to Jerusalem, where they could offer sacrifices to the Lord, the God of their ancestors. 17 This strengthened the kingdom of Judah, and for three years they supported Rehoboam son of Solomon, for during those years they faithfully followed in the footsteps of David and Solomon.

Rehoboam’s Family

18 Rehoboam married his cousin Mahalath, the daughter of David’s son Jerimoth and of Abihail, the daughter of Eliab son of Jesse. 19 Mahalath had three sons—Jeush, Shemariah, and Zaham.

20 Later Rehoboam married another cousin, Maacah, the granddaughter of Absalom. Maacah gave birth to Abijah, Attai, Ziza, and Shelomith. 21 Rehoboam loved Maacah more than any of his other wives and concubines. In all, he had eighteen wives and sixty concubines, and they gave birth to twenty-eight sons and sixty daughters.

22 Rehoboam appointed Maacah’s son Abijah as leader among the princes, making it clear that he would be the next king. 23 Rehoboam also wisely gave responsibilities to his other sons and stationed some of them in the fortified towns throughout the land of Judah and Benjamin. He provided them with generous provisions, and he found many wives for them.

Egypt Invades Judah

12 But when Rehoboam was firmly established and strong, he abandoned the Law of the Lord, and all Israel followed him in this sin. Because they were unfaithful to the Lord, King Shishak of Egypt came up and attacked Jerusalem in the fifth year of King Rehoboam’s reign. He came with 1,200 chariots, 60,000 horses,[a] and a countless army of foot soldiers, including Libyans, Sukkites, and Ethiopians.[b] Shishak conquered Judah’s fortified towns and then advanced to attack Jerusalem.

The prophet Shemaiah then met with Rehoboam and Judah’s leaders, who had all fled to Jerusalem because of Shishak. Shemaiah told them, “This is what the Lord says: You have abandoned me, so I am abandoning you to Shishak.”

Then the leaders of Israel and the king humbled themselves and said, “The Lord is right in doing this to us!”

When the Lord saw their change of heart, he gave this message to Shemaiah: “Since the people have humbled themselves, I will not completely destroy them and will soon give them some relief. I will not use Shishak to pour out my anger on Jerusalem. But they will become his subjects, so they will know the difference between serving me and serving earthly rulers.”

So King Shishak of Egypt came up and attacked Jerusalem. He ransacked the treasuries of the Lord’s Temple and the royal palace; he stole everything, including all the gold shields Solomon had made. 10 King Rehoboam later replaced them with bronze shields as substitutes, and he entrusted them to the care of the commanders of the guard who protected the entrance to the royal palace. 11 Whenever the king went to the Temple of the Lord, the guards would also take the shields and then return them to the guardroom. 12 Because Rehoboam humbled himself, the Lord’s anger was turned away, and he did not destroy him completely. There were still some good things in the land of Judah.

Summary of Rehoboam’s Reign

13 King Rehoboam firmly established himself in Jerusalem and continued to rule. He was forty-one years old when he became king, and he reigned seventeen years in Jerusalem, the city the Lord had chosen from among all the tribes of Israel as the place to honor his name. Rehoboam’s mother was Naamah, a woman from Ammon. 14 But he was an evil king, for he did not seek the Lord with all his heart.

15 The rest of the events of Rehoboam’s reign, from beginning to end, are recorded in The Record of Shemaiah the Prophet and The Record of Iddo the Seer, which are part of the genealogical record. Rehoboam and Jeroboam were continually at war with each other. 16 When Rehoboam died, he was buried in the City of David. Then his son Abijah became the next king.

Abijah’s War with Jeroboam

13 Abijah began to rule over Judah in the eighteenth year of Jeroboam’s reign in Israel. He reigned in Jerusalem three years. His mother was Maacah,[c] the daughter of Uriel from Gibeah.

Then war broke out between Abijah and Jeroboam. Judah, led by King Abijah, fielded 400,000 select warriors, while Jeroboam mustered 800,000 select troops from Israel.

When the army of Judah arrived in the hill country of Ephraim, Abijah stood on Mount Zemaraim and shouted to Jeroboam and all Israel: “Listen to me! Don’t you realize that the Lord, the God of Israel, made a lasting covenant[d] with David, giving him and his descendants the throne of Israel forever? Yet Jeroboam son of Nebat, a mere servant of David’s son Solomon, rebelled against his master. Then a whole gang of scoundrels joined him, defying Solomon’s son Rehoboam when he was young and inexperienced and could not stand up to them.

“Do you really think you can stand against the kingdom of the Lord that is led by the descendants of David? You may have a vast army, and you have those gold calves that Jeroboam made as your gods. But you have chased away the priests of the Lord (the descendants of Aaron) and the Levites, and you have appointed your own priests, just like the pagan nations. You let anyone become a priest these days! Whoever comes to be dedicated with a young bull and seven rams can become a priest of these so-called gods of yours!

10 “But as for us, the Lord is our God, and we have not abandoned him. Only the descendants of Aaron serve the Lord as priests, and the Levites alone may help them in their work. 11 They present burnt offerings and fragrant incense to the Lord every morning and evening. They place the Bread of the Presence on the holy table, and they light the gold lampstand every evening. We are following the instructions of the Lord our God, but you have abandoned him. 12 So you see, God is with us. He is our leader. His priests blow their trumpets and lead us into battle against you. O people of Israel, do not fight against the Lord, the God of your ancestors, for you will not succeed!”

13 Meanwhile, Jeroboam had secretly sent part of his army around behind the men of Judah to ambush them. 14 When Judah realized that they were being attacked from the front and the rear, they cried out to the Lord for help. Then the priests blew the trumpets, 15 and the men of Judah began to shout. At the sound of their battle cry, God defeated Jeroboam and all Israel and routed them before Abijah and the army of Judah.

16 The Israelite army fled from Judah, and God handed them over to Judah in defeat. 17 Abijah and his army inflicted heavy losses on them; 500,000 of Israel’s select troops were killed that day. 18 So Judah defeated Israel on that occasion because they trusted in the Lord, the God of their ancestors. 19 Abijah and his army pursued Jeroboam’s troops and captured some of his towns, including Bethel, Jeshanah, and Ephron, along with their surrounding villages.

20 So Jeroboam of Israel never regained his power during Abijah’s lifetime, and finally the Lord struck him down and he died. 21 Meanwhile, Abijah of Judah grew more and more powerful. He married fourteen wives and had twenty-two sons and sixteen daughters.

22 The rest of the events of Abijah’s reign, including his words and deeds, are recorded in The Commentary of Iddo the Prophet.

Footnotes:

  1. 12:3a Or charioteers, or horsemen.
  2. 12:3b Hebrew and Cushites.
  3. 13:2 As in most Greek manuscripts and Syriac version (see also 2 Chr 11:20-21; 1 Kgs 15:2); Hebrew reads Micaiah, a variant spelling of Maacah.
  4. 13:5 Hebrew a covenant of salt.
New Living Translation (NLT)

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


Romans 8:26-39

26 And the Holy Spirit helps us in our weakness. For example, we don’t know what God wants us to pray for. But the Holy Spirit prays for us with groanings that cannot be expressed in words. 27 And the Father who knows all hearts knows what the Spirit is saying, for the Spirit pleads for us believers[a] in harmony with God’s own will. 28 And we know that God causes everything to work together[b] for the good of those who love God and are called according to his purpose for them. 29 For God knew his people in advance, and he chose them to become like his Son, so that his Son would be the firstborn[c] among many brothers and sisters. 30 And having chosen them, he called them to come to him. And having called them, he gave them right standing with himself. And having given them right standing, he gave them his glory.

Nothing Can Separate Us from God’s Love

31 What shall we say about such wonderful things as these? If God is for us, who can ever be against us? 32 Since he did not spare even his own Son but gave him up for us all, won’t he also give us everything else? 33 Who dares accuse us whom God has chosen for his own? No one—for God himself has given us right standing with himself. 34 Who then will condemn us? No one—for Christ Jesus died for us and was raised to life for us, and he is sitting in the place of honor at God’s right hand, pleading for us.

35 Can anything ever separate us from Christ’s love? Does it mean he no longer loves us if we have trouble or calamity, or are persecuted, or hungry, or destitute, or in danger, or threatened with death? 36 (As the Scriptures say, “For your sake we are killed every day; we are being slaughtered like sheep.”[d]) 37 No, despite all these things, overwhelming victory is ours through Christ, who loved us.

38 And I am convinced that nothing can ever separate us from God’s love. Neither death nor life, neither angels nor demons,[e] neither our fears for today nor our worries about tomorrow—not even the powers of hell can separate us from God’s love. 39 No power in the sky above or in the earth below—indeed, nothing in all creation will ever be able to separate us from the love of God that is revealed in Christ Jesus our Lord.

Footnotes:

  1. 8:27 Greek for God’s holy people.
  2. 8:28 Some manuscripts read And we know that everything works together.
  3. 8:29 Or would be supreme.
  4. 8:36 Ps 44:22.
  5. 8:38 Greek nor rulers.
New Living Translation (NLT)

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


Psalm 18:37-50

37 I chased my enemies and caught them;
I did not stop until they were conquered.
38 I struck them down so they could not get up;
they fell beneath my feet.
39 You have armed me with strength for the battle;
you have subdued my enemies under my feet.
40 You placed my foot on their necks.
I have destroyed all who hated me.
41 They called for help, but no one came to their rescue.
They even cried to the Lord, but he refused to answer.
42 I ground them as fine as dust in the wind.
I swept them into the gutter like dirt.
43 You gave me victory over my accusers.
You appointed me ruler over nations;
people I don’t even know now serve me.
44 As soon as they hear of me, they submit;
foreign nations cringe before me.
45 They all lose their courage
and come trembling from their strongholds.

46 The Lord lives! Praise to my Rock!
May the God of my salvation be exalted!
47 He is the God who pays back those who harm me;
he subdues the nations under me
48 and rescues me from my enemies.
You hold me safe beyond the reach of my enemies;
you save me from violent opponents.
49 For this, O Lord, I will praise you among the nations;
I will sing praises to your name.
50 You give great victories to your king;
you show unfailing love to your anointed,
to David and all his descendants forever.

New Living Translation (NLT)

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


Proverbs 19:27-29

27 If you stop listening to instruction, my child,
you will turn your back on knowledge.

28 A corrupt witness makes a mockery of justice;
the mouth of the wicked gulps down evil.

29 Punishment is made for mockers,
and the backs of fools are made to be beaten.

New Living Translation (NLT)

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


The Daily Audio Bible Reading for Friday July 23, 2021 (NIV)

2 Chronicles 8:11-10:19

11 Solomon moved his wife, Pharaoh’s daughter, from the City of David to the new palace he had built for her. He said, “My wife must not live in King David’s palace, for the Ark of the Lord has been there, and it is holy ground.”

12 Then Solomon presented burnt offerings to the Lord on the altar he had built for him in front of the entry room of the Temple. 13 He offered the sacrifices for the Sabbaths, the new moon festivals, and the three annual festivals—the Passover celebration, the Festival of Harvest,[a] and the Festival of Shelters—as Moses had commanded.

14 In assigning the priests to their duties, Solomon followed the regulations of his father, David. He also assigned the Levites to lead the people in praise and to assist the priests in their daily duties. And he assigned the gatekeepers to their gates by their divisions, following the commands of David, the man of God. 15 Solomon did not deviate in any way from David’s commands concerning the priests and Levites and the treasuries.

16 So Solomon made sure that all the work related to building the Temple of the Lord was carried out, from the day its foundation was laid to the day of its completion.

17 Later Solomon went to Ezion-geber and Elath,[b] ports along the shore of the Red Sea[c] in the land of Edom. 18 Hiram sent him ships commanded by his own officers and manned by experienced crews of sailors. These ships sailed to Ophir with Solomon’s men and brought back to Solomon almost seventeen tons[d] of gold.

Visit of the Queen of Sheba

When the queen of Sheba heard of Solomon’s fame, she came to Jerusalem to test him with hard questions. She arrived with a large group of attendants and a great caravan of camels loaded with spices, large quantities of gold, and precious jewels. When she met with Solomon, she talked with him about everything she had on her mind. Solomon had answers for all her questions; nothing was too hard for him to explain to her. When the queen of Sheba realized how wise Solomon was, and when she saw the palace he had built, she was overwhelmed. She was also amazed at the food on his tables, the organization of his officials and their splendid clothing, the cup-bearers and their robes, and the burnt offerings[e] Solomon made at the Temple of the Lord.

She exclaimed to the king, “Everything I heard in my country about your achievements[f] and wisdom is true! I didn’t believe what was said until I arrived here and saw it with my own eyes. In fact, I had not heard the half of your great wisdom! It is far beyond what I was told. How happy your people must be! What a privilege for your officials to stand here day after day, listening to your wisdom! Praise the Lord your God, who delights in you and has placed you on the throne as king to rule for him. Because God loves Israel and desires this kingdom to last forever, he has made you king over them so you can rule with justice and righteousness.”

Then she gave the king a gift of 9,000 pounds[g] of gold, great quantities of spices, and precious jewels. Never before had there been spices as fine as those the queen of Sheba gave to King Solomon.

10 (In addition, the crews of Hiram and Solomon brought gold from Ophir, and they also brought red sandalwood[h] and precious jewels. 11 The king used the sandalwood to make steps[i] for the Temple of the Lord and the royal palace, and to construct lyres and harps for the musicians. Never before had such beautiful things been seen in Judah.)

12 King Solomon gave the queen of Sheba whatever she asked for—gifts of greater value than the gifts she had given him. Then she and all her attendants returned to their own land.

Solomon’s Wealth and Splendor

13 Each year Solomon received about 25 tons[j] of gold. 14 This did not include the additional revenue he received from merchants and traders. All the kings of Arabia and the governors of the provinces also brought gold and silver to Solomon.

15 King Solomon made 200 large shields of hammered gold, each weighing more than 15 pounds.[k] 16 He also made 300 smaller shields of hammered gold, each weighing more than 7 1⁄2 pounds.[l] The king placed these shields in the Palace of the Forest of Lebanon.

17 Then the king made a huge throne, decorated with ivory and overlaid with pure gold. 18 The throne had six steps, with a footstool of gold. There were armrests on both sides of the seat, and the figure of a lion stood on each side of the throne. 19 There were also twelve other lions, one standing on each end of the six steps. No other throne in all the world could be compared with it!

20 All of King Solomon’s drinking cups were solid gold, as were all the utensils in the Palace of the Forest of Lebanon. They were not made of silver, for silver was considered worthless in Solomon’s day!

21 The king had a fleet of trading ships of Tarshish manned by the sailors sent by Hiram.[m] Once every three years the ships returned, loaded with gold, silver, ivory, apes, and peacocks.[n]

22 So King Solomon became richer and wiser than any other king on earth. 23 Kings from every nation came to consult him and to hear the wisdom God had given him. 24 Year after year everyone who visited brought him gifts of silver and gold, clothing, weapons, spices, horses, and mules.

25 Solomon had 4,000 stalls for his horses and chariots, and he had 12,000 horses.[o] He stationed some of them in the chariot cities, and some near him in Jerusalem. 26 He ruled over all the kings from the Euphrates River[p] in the north to the land of the Philistines and the border of Egypt in the south. 27 The king made silver as plentiful in Jerusalem as stone. And valuable cedar timber was as common as the sycamore-fig trees that grow in the foothills of Judah.[q] 28 Solomon’s horses were imported from Egypt[r] and many other countries.

Summary of Solomon’s Reign

29 The rest of the events of Solomon’s reign, from beginning to end, are recorded in The Record of Nathan the Prophet, and The Prophecy of Ahijah from Shiloh, and also in The Visions of Iddo the Seer, concerning Jeroboam son of Nebat. 30 Solomon ruled in Jerusalem over all Israel for forty years. 31 When he died, he was buried in the City of David, named for his father. Then his son Rehoboam became the next king.

The Northern Tribes Revolt

10 Rehoboam went to Shechem, where all Israel had gathered to make him king. When Jeroboam son of Nebat heard of this, he returned from Egypt, for he had fled to Egypt to escape from King Solomon. The leaders of Israel summoned him, and Jeroboam and all Israel went to speak with Rehoboam. “Your father was a hard master,” they said. “Lighten the harsh labor demands and heavy taxes that your father imposed on us. Then we will be your loyal subjects.”

Rehoboam replied, “Come back in three days for my answer.” So the people went away.

Then King Rehoboam discussed the matter with the older men who had counseled his father, Solomon. “What is your advice?” he asked. “How should I answer these people?”

The older counselors replied, “If you are good to these people and do your best to please them and give them a favorable answer, they will always be your loyal subjects.”

But Rehoboam rejected the advice of the older men and instead asked the opinion of the young men who had grown up with him and were now his advisers. “What is your advice?” he asked them. “How should I answer these people who want me to lighten the burdens imposed by my father?”

10 The young men replied, “This is what you should tell those complainers who want a lighter burden: ‘My little finger is thicker than my father’s waist! 11 Yes, my father laid heavy burdens on you, but I’m going to make them even heavier! My father beat you with whips, but I will beat you with scorpions!’”

12 Three days later Jeroboam and all the people returned to hear Rehoboam’s decision, just as the king had ordered. 13 But Rehoboam spoke harshly to them, for he rejected the advice of the older counselors 14 and followed the counsel of his younger advisers. He told the people, “My father laid[s] heavy burdens on you, but I’m going to make them even heavier! My father beat you with whips, but I will beat you with scorpions!”

15 So the king paid no attention to the people. This turn of events was the will of God, for it fulfilled the Lord’s message to Jeroboam son of Nebat through the prophet Ahijah from Shiloh.

16 When all Israel realized[t] that the king had refused to listen to them, they responded,

“Down with the dynasty of David!
We have no interest in the son of Jesse.
Back to your homes, O Israel!
Look out for your own house, O David!”

So all the people of Israel returned home. 17 But Rehoboam continued to rule over the Israelites who lived in the towns of Judah.

18 King Rehoboam sent Adoniram,[u] who was in charge of forced labor, to restore order, but the people of Israel stoned him to death. When this news reached King Rehoboam, he quickly jumped into his chariot and fled to Jerusalem. 19 And to this day the northern tribes of Israel have refused to be ruled by a descendant of David.

Footnotes:

  1. 8:13 Or Festival of Weeks.
  2. 8:17a As in Greek version (see also 2 Kgs 14:22; 16:6); Hebrew reads Eloth, a variant spelling of Elath.
  3. 8:17b As in parallel text at 1 Kgs 9:26; Hebrew reads the sea.
  4. 8:18 Hebrew 450 talents [15.3 metric tons].
  5. 9:4 As in Greek and Syriac versions (see also 1 Kgs 10:5); Hebrew reads and the ascent.
  6. 9:5 Hebrew your words.
  7. 9:9 Hebrew 120 talents [4,000 kilograms].
  8. 9:10 Hebrew algum wood (also in 9:11); perhaps a variant spelling of almug. Compare parallel text at 1 Kgs 10:11-12.
  9. 9:11 Or gateways. The meaning of the Hebrew is uncertain.
  10. 9:13 Hebrew 666 talents [23 metric tons].
  11. 9:15 Hebrew 600 [shekels] of hammered gold [6.8 kilograms].
  12. 9:16 Hebrew 300 [shekels] of gold [3.4 kilograms].
  13. 9:21a Hebrew Huram, a variant spelling of Hiram.
  14. 9:21b Or and baboons.
  15. 9:25 Or 12,000 charioteers.
  16. 9:26 Hebrew the river.
  17. 9:27 Hebrew the Shephelah.
  18. 9:28 Possibly Muzur, a district near Cilicia.
  19. 10:14 As in Greek version and many Hebrew manuscripts (see also 1 Kgs 12:14); Masoretic Text reads I will lay.
  20. 10:16 As in Syriac version, Latin Vulgate, and many Hebrew manuscripts (see also 1 Kgs 12:16); Masoretic Text lacks realized.
  21. 10:18 Hebrew Hadoram, a variant spelling of Adoniram; compare 1 Kgs 4:6; 5:14; 12:18.
New Living Translation (NLT)

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


Romans 8:9-25

But you are not controlled by your sinful nature. You are controlled by the Spirit if you have the Spirit of God living in you. (And remember that those who do not have the Spirit of Christ living in them do not belong to him at all.) 10 And Christ lives within you, so even though your body will die because of sin, the Spirit gives you life[a] because you have been made right with God. 11 The Spirit of God, who raised Jesus from the dead, lives in you. And just as God raised Christ Jesus from the dead, he will give life to your mortal bodies by this same Spirit living within you.

12 Therefore, dear brothers and sisters,[b] you have no obligation to do what your sinful nature urges you to do. 13 For if you live by its dictates, you will die. But if through the power of the Spirit you put to death the deeds of your sinful nature,[c] you will live. 14 For all who are led by the Spirit of God are children[d] of God.

15 So you have not received a spirit that makes you fearful slaves. Instead, you received God’s Spirit when he adopted you as his own children.[e] Now we call him, “Abba, Father.”[f] 16 For his Spirit joins with our spirit to affirm that we are God’s children. 17 And since we are his children, we are his heirs. In fact, together with Christ we are heirs of God’s glory. But if we are to share his glory, we must also share his suffering.

The Future Glory

18 Yet what we suffer now is nothing compared to the glory he will reveal to us later. 19 For all creation is waiting eagerly for that future day when God will reveal who his children really are. 20 Against its will, all creation was subjected to God’s curse. But with eager hope, 21 the creation looks forward to the day when it will join God’s children in glorious freedom from death and decay. 22 For we know that all creation has been groaning as in the pains of childbirth right up to the present time. 23 And we believers also groan, even though we have the Holy Spirit within us as a foretaste of future glory, for we long for our bodies to be released from sin and suffering. We, too, wait with eager hope for the day when God will give us our full rights as his adopted children,[g] including the new bodies he has promised us. 24 We were given this hope when we were saved. (If we already have something, we don’t need to hope[h] for it. 25 But if we look forward to something we don’t yet have, we must wait patiently and confidently.)

Footnotes:

  1. 8:10 Or your spirit is alive.
  2. 8:12 Greek brothers; also in 8:29.
  3. 8:13 Greek deeds of the body.
  4. 8:14 Greek sons; also in 8:19.
  5. 8:15a Greek you received a spirit of sonship.
  6. 8:15b Abba is an Aramaic term for “father.”
  7. 8:23 Greek wait anxiously for sonship.
  8. 8:24 Some manuscripts read wait.
New Living Translation (NLT)

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


Psalm 18:16-36

16 He reached down from heaven and rescued me;
he drew me out of deep waters.
17 He rescued me from my powerful enemies,
from those who hated me and were too strong for me.
18 They attacked me at a moment when I was in distress,
but the Lord supported me.
19 He led me to a place of safety;
he rescued me because he delights in me.
20 The Lord rewarded me for doing right;
he restored me because of my innocence.
21 For I have kept the ways of the Lord;
I have not turned from my God to follow evil.
22 I have followed all his regulations;
I have never abandoned his decrees.
23 I am blameless before God;
I have kept myself from sin.
24 The Lord rewarded me for doing right.
He has seen my innocence.

25 To the faithful you show yourself faithful;
to those with integrity you show integrity.
26 To the pure you show yourself pure,
but to the crooked you show yourself shrewd.
27 You rescue the humble,
but you humiliate the proud.
28 You light a lamp for me.
The Lord, my God, lights up my darkness.
29 In your strength I can crush an army;
with my God I can scale any wall.

30 God’s way is perfect.
All the Lord’s promises prove true.
He is a shield for all who look to him for protection.
31 For who is God except the Lord?
Who but our God is a solid rock?
32 God arms me with strength,
and he makes my way perfect.
33 He makes me as surefooted as a deer,
enabling me to stand on mountain heights.
34 He trains my hands for battle;
he strengthens my arm to draw a bronze bow.
35 You have given me your shield of victory.
Your right hand supports me;
your help[a] has made me great.
36 You have made a wide path for my feet
to keep them from slipping.

Footnotes:

  1. 18:35 Hebrew your humility; compare 2 Sam 22:36.
New Living Translation (NLT)

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


Proverbs 19:26

26 Children who mistreat their father or chase away their mother
are an embarrassment and a public disgrace.

New Living Translation (NLT)

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