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The Daily Audio Bible

This reading plan is provided by Brian Hardin from Daily Audio Bible.

Duration: 731 days

Nehemiah 1:1-3:14

A Prayer of Nehemiah

1 ^[a] These are the words of Nehemiah^[b] son of Hacaliah:

It so happened that in the month of Kislev, in the twentieth year,^[c] I was in Susa^[d] the citadel. ²Hanani, who was one of my relatives,^[e] along with some of the men from Judah, came to me,^[f] and I asked them about the Jews who had escaped and had survived the exile, and about Jerusalem.

³They said to me, “The remnant that remains from the exile there in the province are experiencing considerable^[g] adversity and reproach. The wall of Jerusalem lies breached, and its gates have been burned down!”^[h]

⁴When I heard these things I sat down abruptly,^[i] crying and mourning for several days. I continued fasting and praying before the God of heaven. ⁵Then I said, “Please, O Lord God of heaven, great and awesome God, who keeps his loving covenant^[j] with those who love him and obey^[k] his commandments, ⁶may your ear be attentive and your eyes be open to hear the prayer of your servant that I am praying to you today throughout both day and night on behalf of your servants the Israelites. I am confessing the sins of the Israelites that we have committed^[l] against you—both I myself and my family^[m] have sinned. ⁷We have behaved corruptly against you, not obeying the commandments, the statutes, and the judgments that you commanded your servant Moses. ⁸Please recall the word you commanded your servant Moses: ‘If you act unfaithfully, I will scatter you among the nations.^[n] ⁹But if you repent^[o] and obey^[p] my commandments and do them, then even if your dispersed people are in the most remote location,^[q] I will gather them from there and bring them to the place I have chosen for my name to reside.’ ¹⁰They are your servants and your people, whom you have redeemed by your mighty strength and by your powerful hand. ¹¹Please,^[r] Lord, listen attentively^[s] to the prayer of your servant and to the prayer of your servants who take pleasure in showing respect to^[t] your name. Grant your servant success today and show compassion to me^[u] in the presence of this man.”

Now^[v] I was cupbearer for the king.

Nehemiah Is Permitted to Go to Jerusalem

2 Then in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was brought to me,^[w] I took the wine and gave it to the king. Previously^[x] I had not been depressed^[y] in the king’s presence.^[z] ²So the king said to me, “Why do you appear to be depressed when you aren’t sick? What can this be other than sadness of heart?” This made me very fearful.

³I replied to the king, “O king, live forever! Why would I not appear dejected when the city with the graves of my ancestors^[aa] lies desolate and its gates destroyed^[ab] by fire?” ⁴The king responded,^[ac] “What is it you are seeking?” Then I quickly prayed to the God of heaven ⁵and said to the king, “If the king is so inclined^[ad] and if your servant has found favor in your sight, dispatch me to Judah, to the city with the graves of my ancestors, so that I can rebuild it.” ⁶Then the king, with his consort^[ae] sitting beside him, replied, “How long would your trip take, and when would you return?” Since the king was pleased to send me,^[af] I gave him a time. ⁷I said to the king, “If the king is so inclined, let him give me letters for the governors of Trans-Euphrates^[ag] that will enable me to travel safely until I reach Judah, ⁸and a letter for Asaph the keeper of the king’s nature preserve,^[ah] so that he will give me timber for beams for the gates of the fortress adjacent to the temple and for the city wall^[ai] and for the house to which I go.” So the king granted me these requests,^[aj] for the good hand of my God was on me. ⁹Then I went to the governors of Trans-Euphrates, and I presented to them the letters from the king. The king had sent with me officers of the army and horsemen. ¹⁰When Sanballat the Horonite and Tobiah the Ammonite official^[ak] heard all this, they were very displeased that someone had come to seek benefit for the Israelites.

Nehemiah Arrives in Jerusalem

¹¹So I came to Jerusalem. When I had been there for three days, ¹²I got up during the night, along with a few men who were with me. But I did not tell anyone what my God was putting on my heart to do for Jerusalem. There were no animals with me, except for the one^[al] I was riding. ¹³I proceeded through the Valley Gate by night, in the direction of the Well of the Dragons^[am] and the Dung Gate,^[an] inspecting^[ao] the walls of Jerusalem that had been breached and its gates that had been destroyed by fire. ¹⁴I passed on to the Gate of the Well and the King’s Pool, where there was not enough room for my animal to pass with me. ¹⁵I continued up the valley during the night, inspecting the wall. Then I turned back and came to the Valley Gate, and so returned. ¹⁶The officials did not know where I had gone or what I had been doing, for up to this point I had not told any of the Jews or the priests or the nobles or the officials or the rest of the workers. ¹⁷Then I said to them, “You see the problem that we have—Jerusalem is desolate and its gates are burned. Come on! Let’s rebuild the wall of Jerusalem so that this reproach will not continue.” ¹⁸Then I related to them how the good hand of my God was on me and what^[ap] the king had said to me. Then they replied, “Let’s begin rebuilding right away!”^[aq] So they readied themselves^[ar] for this good project. ¹⁹But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard all this,^[as] they derided us and expressed contempt toward us. They said, “What is this you are doing? Are you rebelling against the king?” ²⁰I responded to them by saying, “The God of heaven will prosper us. We his servants will start the rebuilding.^[at] But you have no just or ancient right in Jerusalem.”^[au]

The Names of the Builders

3 Then Eliashib the high priest and his priestly colleagues^[av] arose and built the Sheep Gate. They dedicated^[aw] it and erected its doors, working as far as the Tower of the Hundred^[ax] and^[ay] the Tower of Hananel. ²The men of Jericho built adjacent to it, and Zaccur son of Imri built adjacent to them.^[az]

³The sons of Hassenaah rebuilt the Fish Gate. They laid its beams and positioned its doors, its bolts, and its bars. ⁴Meremoth son of Uriah, the son of Hakoz, worked on the section adjacent to them. Meshullam son of Berechiah the son of Meshezabel worked on the section next to them. And Zadok son of Baana worked on the section adjacent to them. ⁵The men of Tekoa worked on the section adjacent to them, but their town leaders^[ba] would not assist^[bb] with the work of their master.^[bc]

⁶Joiada son of Paseah and Meshullam son of Besodeiah worked on the Jeshanah Gate.^[bd] They laid its beams and positioned its doors, its bolts, and its bars. ⁷Adjacent to them worked Melatiah the Gibeonite and Jadon the Meronothite, who were men of Gibeon and Mizpah. These towns were under the jurisdiction^[be] of the governor of Trans-Euphrates. ⁸Uzziel son of Harhaiah, a member of the goldsmiths’ guild, worked on the section adjacent to him. Hananiah, a member of the perfumers’ guild, worked on the section adjacent to him. They plastered^[bf] the city wall of Jerusalem^[bg] as far as the Broad Wall. ⁹Rephaiah son of Hur, head of a half-district of Jerusalem, worked on the section adjacent to them. ¹⁰Jedaiah son of Harumaph worked on the section adjacent to them opposite^[bh] his house, and Hattush son of Hashabneiah worked on the section adjacent to him. ¹¹Malkijah son of Harim and Hasshub son of Pahath Moab worked on another section and the Tower of the Ovens. ¹²Shallum son of Hallohesh, head of a half-district of Jerusalem, worked on the section adjacent to him, assisted by his daughters.^[bi]

¹³Hanun and the residents of Zanoah worked on the Valley Gate. They rebuilt it and positioned its doors, its bolts, and its bars, in addition to working on 1,500 feet^[bj] of the wall as far as the Dung Gate.

¹⁴Malkijah son of Recab, head of the district of Beth Hakkerem, worked on the Dung Gate. He rebuilt it and positioned its doors, its bolts, and its bars.

Footnotes

Nehemiah 1:1 sn In ancient Judaism Ezra and Nehemiah were regarded as a single book with dual authorship. According to the Talmud, “Ezra wrote his book” (b. Bava Batra 15a). The Gemara then asks and answers, “And who finished it? Nehemiah the son of Hacaliah.” Accordingly, the two are joined in the Leningrad Codex (ca. a.d. 1008), the manuscript upon which modern printed editions of the Hebrew Bible (e.g., BHK and BHS) are based.
Nehemiah 1:1 sn The name Nehemiah in Hebrew (נְחֶמְיָה, n^ekhemyah) means “the Lord comforts.”
Nehemiah 1:1 tn That is, the twentieth year of King Artaxerxes’ reign (cf. 2:1).
Nehemiah 1:1 tn Heb “Shushan.”
Nehemiah 1:2 tn Heb “brothers.”
Nehemiah 1:2 tn The Hebrew text does not include the words “to me”; these words were supplied in the translation for the sake of clarity.
Nehemiah 1:3 tn Heb “great.”
Nehemiah 1:3 tn Heb “have been burned with fire” (so also in Neh 2:17). The expression “burned with fire” is redundant in contemporary English; the translation uses “burned down” for stylistic reasons.
Nehemiah 1:4 tn Heb “sat down.” Context suggests that this was a rather sudden action, resulting from the emotional shock of the unpleasant news, so “abruptly” has been supplied in the present translation.
Nehemiah 1:5 tn Heb “the covenant and loyal love.” The phrase is a hendiadys: the first noun retains its full nominal sense, while the second noun functions adjectivally (“loyal love” = loving). Alternately, the first might function adjectivally and the second noun function as the noun: “covenant and loyal love” = covenant fidelity (see Neh 9:32).
Nehemiah 1:5 tn Heb “keep.” The Hebrew verb שָׁמַר (shamar, “to observe; to keep”) is often used as an idiom that means “to obey” the commandments of God (e.g., Exod 20:6; Deut 5:16; 23:24; 29:8; Judg 2:22; 1 Kgs 2:43; 11:11; Ps 119:8, 17, 34; Jer 35:18; Ezek 17:14; Amos 2:4). See BDB 1036 s.v. 3.c.
Nehemiah 1:6 tn Heb “have sinned.” For stylistic reasons—to avoid redundancy in English—this was translated as “committed.”
Nehemiah 1:6 tn Heb “the house of my father.”
Nehemiah 1:8 tn Heb “peoples.”
Nehemiah 1:9 tn Heb “turn to me.”
Nehemiah 1:9 tn Heb “keep.” See the note on the word “obey” in Neh 1:5.
Nehemiah 1:9 tn Heb “at the end of the heavens.”
Nehemiah 1:11 tn The interjection אָנָּא (ʾannaʾ) is an emphatic term of entreaty: “please!” (BDB 58 s.v.; HALOT 69-70 s.v.). This term is normally reserved for pleas for mercy from God in life-and-death situations (2 Kgs 20:3 = Isa 38:3; Pss 116:4; 118:25; Jonah 1:14; 4:2) and for forgiveness of heinous sins that would result or have resulted in severe judgment from God (Exod 32:31; Dan 9:4; Neh 1:5, 11).
Nehemiah 1:11 tn Heb “let your ear be attentive.”
Nehemiah 1:11 tn Heb “fear.”
Nehemiah 1:11 tn Heb “grant compassion.” The words “to me” are supplied in the translation for the sake of smoothness and style in English.
Nehemiah 1:11 tn The vav (ו) on וַאֲנִי (vaʾani, “Now, I”) introduces a disjunctive parenthetical clause that provides background information to the reader.
Nehemiah 2:1 tc The translation reads with the LXX וְיַיִן לְפָנַי (veyayin lefanay, “and wine before me”) rather than יַיִן לְפָנָיו (yayin lefanayv, “wine before him”) of the MT. The initial vav (ו) of the original וְיַיִן probably dropped out due to haplograpy or orthographic confusion with the two yods (י) which follow. The final vav on לְפָנָיו in the MT was probably added due to dittography with the vav on the immediately following word.
Nehemiah 2:1 tc The translation reads לְפָנִים (lefanim, “formerly”) rather than לְפָנָיו (lefanayv, “to his face”) of the MT. The MT seems to suggest that Nehemiah was not sad before the king, which is contrary to what follows.
Nehemiah 2:1 tn Or “showed him a sullen face.” See HALOT 1251 s.v. רַע, רָע 9.
Nehemiah 2:1 tn This expression is either to be inferred from the context, or perhaps one should read לְפָנָיו (l^efanayv, “before him”; cf. the MT) in addition to לְפָנִים (l^efanim, “formerly”). See preceding note on the word “previously.”
Nehemiah 2:3 tn Heb “fathers” (also in v. 5).
Nehemiah 2:3 tn Heb “devoured” or “eaten” (so also in Neh 2:13).
Nehemiah 2:4 tn Heb “said to me.”
Nehemiah 2:5 tn Heb “If upon the king it is good.” So also in v. 7.
Nehemiah 2:6 tn Or “queen,” so most English versions (cf. HALOT 1415 s.v. שֵׁגַל); TEV “empress.”
Nehemiah 2:6 tn Heb “It was good before the king and he sent me.”
Nehemiah 2:7 tn Heb “beyond the river,” here and often elsewhere in the Book of Nehemiah.
Nehemiah 2:8 tn Or “forest.” So HALOT 963 s.v. פַּרְדֵּס 2.
Nehemiah 2:8 tc One medieval Hebrew ms, the Syriac Peshitta, Vulgate, and the Arabic read here the plural וּלְחוֹמוֹת (ul^ekhomot, “walls”) against the singular וּלְחוֹמַת (ul^ekhomat) in the MT. The plural holem vav (וֹ) might have dropped out due to dittography or the plural form might have been written defectively.
Nehemiah 2:8 tn The Hebrew text does not include the expression “these requests,” but it is implied.
Nehemiah 2:10 tn Heb “servant” (so KJV, ASV; NAB “slave”; NCV “officer.” This phrase also occurs in v. 19.
Nehemiah 2:12 tn Heb “the animal.”
Nehemiah 2:13 tn Or “Well of the Serpents”; or “Well of the Jackals” (cf. ASV, NIV, NLT).
Nehemiah 2:13 tn Or “Rubbish Gate” (so TEV); NASB “Refuse Gate”; NCV “Trash Gate”; CEV “Garbage Gate.”
Nehemiah 2:13 tc For the MT reading שֹׂבֵר (sover, “inspecting”) the LXX erroneously has שֹׁבֵר (shover, “breaking”). However, further destruction of Jerusalem’s walls was obviously not a part of Nehemiah’s purpose.
Nehemiah 2:18 tn Heb “the words of the king which he had spoken to me.”
Nehemiah 2:18 tn Heb “Arise! Let us rebuild!”
Nehemiah 2:18 tn Heb “strengthened their hands.”
Nehemiah 2:19 tn The Hebrew text does not include the words “all this,” but they have been added in the translation for clarity.
Nehemiah 2:20 tn Heb “will arise and build.” The idiom “arise and…” means to begin the action described by the second verb.
Nehemiah 2:20 tn Heb “portion or right or remembrance.” The expression is probably a hendiatris: The first two nouns retain their full nominal function, while the third noun functions adjectivally (“right or remembrance” = “ancient right”).
Nehemiah 3:1 tn Heb “his brothers the priests.”
Nehemiah 3:1 tn Or “consecrated” (so NASB, NRSV); KJV, ASV “sanctified”; NCV “gave it to the Lord’s service.”
Nehemiah 3:1 tc The MT adds קִדְּשׁוּהוּ (qidd^eshuhu, “they sanctified it”). This term is repeated from the first part of the verse, probably as an intentional scribal addition to harmonize this statement with the preceding parallel statement.
Nehemiah 3:1 tc The translation reads וְעַד (v^eʿad, “and unto”) rather than the MT reading עַד (ʿad, “unto”). The original vav (ו) was probably dropped accidentally due to haplography with the final vav on the immediately preceding word in the MT.
Nehemiah 3:2 tn Heb “it.”
Nehemiah 3:5 tn Heb “their nobles.”
Nehemiah 3:5 tn Heb “bring their neck.”
Nehemiah 3:5 tn The plural form אֲדֹנֵיהֶם (ʾadonehem, “lords”) is probably a plural of majesty referring to Nehemiah (e.g., Isa 19:4; see GKC 399 §124.i). However, some English versions take the plural to refer to the “supervisors” (NIV, NCV, TEV) and others to “their Lord” (KJV, NRSV).
Nehemiah 3:6 tn Or “the Old Gate” (cf. KJV, ASV, NASB, NCV, NRSV, NLT).
Nehemiah 3:7 tn Heb “to the seat.”
Nehemiah 3:8 tc Assuming that the MT reading וַיַּעַזְבוּ (vayyaʿaz^evu) is related to the root עָזַב I (“to abandon”)—which makes little sense contextually—some interpreters emend the MT to וַיַּעַזְרוּ (vayyaʿaz^eru, “they aided”), as suggested by the editors of BHS. However, it is better to relate this term to the root II עָזַב meaning “to restore; to repair” (BDB 738 s.v. II עָזַב) or “to plaster” (HALOT 807 s.v. II עזב qal.1). This homonymic root is rare, appearing elsewhere only in Exod 23:5 and Job 9:27, where it means “to restore; to put in order” (HALOT 807-8 s.v. II עזב qal.2). The related Mishnaic Hebrew noun מעזיבה refers to a “plastered floor.” This Hebrew root is probably related to the cognate Ugaritic, Old South Arabic and Sabean verbs that mean “to restore” and “to prepare; to lay” (see BDB 738 s.v.; HALOT 807 s.v.). Some scholars in the nineteenth century suggested that this term be nuanced “paved.” However, most modern English versions have “restored” (so NAB, NASB, NIV, NRSV) or “rebuilt” (so NCV, CEV).
Nehemiah 3:8 tn Heb “[the city wall of] Jerusalem.” The term “Jerusalem” probably functions as a metonymy of association for the city wall of Jerusalem. Accordingly, the phrase “the city wall of” has been supplied in the translation to clarify this figurative expression.
Nehemiah 3:10 tc The translation reads נֶגֶד (neged, “before”) with a few medieval Hebrew mss, some mss of the LXX, the Syriac Peshitta, and the Vulgate, rather than וְנֶגֶד (v^eneged, “and before”) of the MT.
Nehemiah 3:12 tc The reference to daughters, while not impossible, is odd in light of the cultural improbability that young women would participate in the strenuous labor of rebuilding city walls. All other such references in the Book of Nehemiah presuppose male laborers. Not surprisingly, some scholars suspect a textual problem. One medieval Hebrew ms and the Syriac Peshitta read וּבָנָיו (uvanayv, “and his sons”) rather than the MT reading וּבְנוֹתָיו (uv^enotayv, “and his daughters”). Some scholars emend the MT to וּבֹנָיו (uvonayv, “and his builders”). On the other hand, the MT is clearly the more difficult reading, and so it is preferred.
Nehemiah 3:13 tn Heb “1,000 cubits.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long, so this section of the wall would be about 1,500 feet (450 m).

1 Corinthians 7:1-24

Celibacy and Marriage

7 Now with regard to the issues you wrote about: “It is good for a man not to have sexual relations with a woman.”^[a] ²But because of immoralities, each man should have relations with^[b] his own wife and each woman with^[c] her own husband. ³A husband should fulfill his marital responsibility^[d] to his wife, and likewise a wife to her husband. ⁴It is not the wife who has the rights to her own body, but the husband. In the same way, it is not the husband who has the rights to his own body, but the wife. ⁵Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer.^[e] Then resume your relationship,^[f] so that Satan may not tempt you because of your lack of self-control. ⁶I say this as a concession, not as a command. ⁷I wish that everyone was as I am. But each has his own gift from God, one this way, another that.

⁸To the unmarried and widows I say that it is best for them to remain as I am. ⁹But if they do not have self-control, let them get married. For it is better to marry than to burn with sexual desire.^[g]

¹⁰To the married I give this command—not I, but the Lord^[h]—a wife should not divorce a husband ¹¹(but if she does, let her remain unmarried, or be reconciled to her husband), and a husband should not divorce his wife.

¹²To the rest I say—I, not the Lord^[i]—if a brother has a wife who is not a believer and she is happy to live with him, he should not divorce her. ¹³And if a woman has a husband who is not a believer and he is happy to live with her, she should not divorce him. ¹⁴For the unbelieving husband is sanctified because of the wife, and the unbelieving wife because of her husband.^[j] Otherwise your children are unclean, but now they are holy. ¹⁵But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound.^[k] God has called you in peace. ¹⁶For how do you know, wife, whether you will bring your husband to salvation?^[l] Or how do you know, husband, whether you will bring your wife to salvation?^[m]

The Circumstances of Your Calling

¹⁷Nevertheless,^[n] as the Lord has assigned to each one, as God has called each person, so must he live. I give this sort of direction in all the churches. ¹⁸Was anyone called after he had been circumcised? He should not try to undo his circumcision.^[o] Was anyone called who is uncircumcised? He should not get circumcised. ¹⁹Circumcision is nothing and uncircumcision is nothing. Instead, keeping God’s commandments is what counts. ²⁰Let each one remain in that situation in life^[p] in which he was called. ²¹Were you called as a slave?^[q] Do not worry about it. But if indeed you are able to be free, make the most of the opportunity. ²²For the one who was called in the Lord as a slave is the Lord’s freedman. In the same way, the one who was called as a free person is Christ’s slave. ²³You were bought with a price. Do not become slaves of men. ²⁴In whatever situation someone was called, brothers and sisters,^[r] let him remain in it with God.

Footnotes

1 Corinthians 7:1 tn Grk “It is good for a man not to touch a woman,” a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12-13) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 8:1, 4; 10:23). See also G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 307-14.
1 Corinthians 7:2 tn Grk “each man should have his own wife.” “Have a wife” in this context means “have marital relations with” (see the following verse). The verb ἐχέτω (echetō, an imperatival form of ἔχω, [echō, “have”]) occurs twice in this verse, but has not been repeated in the translation for stylistic reasons. The idiom “have a wife” occurs 8 times in the LXX (Exod 2:1; Deut 28:30; 2 Chr 11:21; 1 Esd 9:12, 18; Tob 3:8; Isa 13:16; 54:1) with the meaning “have sexual relations with,” “be married,” or “be in continual sexual relations with,” and 10 times elsewhere in the NT with the same range of meaning (Matt 14:4; 22:28; Mark 6:18; 12:23; Luke 20:33, 28; John 4:18 [twice]; 1 Cor 5:1; 7:29). For discussion see G. D. Fee, First Corinthians (NICNT), 278; and G. D. Fee, “1 Corinthians 7:1 in the NIV,” JETS 23 (1980): 310-11.
1 Corinthians 7:2 tn Grk “should have.” For explanation of the translation, see the note on “have relations with” earlier in this verse.
1 Corinthians 7:3 tn Grk “fulfill the obligation” or “pay the debt,” referring to the fulfillment of sexual needs within marriage.
1 Corinthians 7:5 tc Most later witnesses (א² M sy) add “fasting and” (τῇ νηστείᾳ καί, tē nēsteia kai) before “prayer.” But such an addition is motivated by ascetic concerns; further, its lack in P^11vid,46 א* A B C D F G P Ψ 33 1739 1881 2464 al latt co argues decisively against its authenticity.
1 Corinthians 7:5 tn Grk “and be together again.”
1 Corinthians 7:9 tn Grk “than to burn,” a figure of speech referring to unfulfilled sexual passion.
1 Corinthians 7:10 sn Not I, but the Lord. Here and in v. 12 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 10-11, Paul reports the Lord’s own teaching about divorce (cf. Mark 10:5-12).
1 Corinthians 7:12 sn I, not the Lord. Here and in v. 10 Paul distinguishes between his own apostolic instruction and Jesus’ teaching during his earthly ministry. In vv. 12-16, Paul deals with a situation about which the Lord gave no instruction in his earthly ministry.
1 Corinthians 7:14 tc Grk “the brother.” Later witnesses (א² D² M) have ἀνδρί (andri, “husband”) here, apparently in conscious emulation of the earlier mention of ἀνήρ (anēr) in the verse. However, the earliest and best witnesses (P⁴⁶ א* A B C D* F G P Ψ 33 1739 al co) are decisively in favor of ἀδελφῷ (adelphō, “brother”), a word that because of the close association with “wife” here may have seemed inappropriate to many scribes. It is also for reasons of English style that “her husband” is used in the translation.
1 Corinthians 7:15 sn Interpreters differ over the implication of the statement the brother or sister is not bound. One view is that the believer is “not bound to continue the marriage,” i.e., not so slavishly tied to the instruction about not divorcing (cf. vv. 10-11) that he or she refuses to face reality when the unbelieving spouse is unwilling to continue the relationship. In this view divorce is allowable under these circumstances, but not remarriage (v. 11 still applies: remain unmarried or be reconciled). The other view is that the believer is “not bound in regard to marriage,” i.e., free to remain single or to remarry. The argument for this view is the conceptual parallel with vv. 39-40, where a wife is said to be “bound” (a different word in Greek, but the same concept) as long as her husband lives. But if the husband dies, she is “free” to marry as she wishes, only in the Lord. If the parallel holds, then not bound in v. 15 also means “free to marry another.”
1 Corinthians 7:16 tn Grk “will save your husband?” The meaning is obviously that the wife would be the human agent in leading her husband to salvation.
1 Corinthians 7:16 tn Grk “will save your wife?” The meaning is obviously that the husband would be the human agent in leading his wife to salvation.
1 Corinthians 7:17 tn Or “only”; Grk “if not.”
1 Corinthians 7:18 tn Grk “Let him not pull over the foreskin,” that is, attempt to reverse the appearance of circumcision by a surgical procedure. This was sometimes done by Hellenistic Jews to hide the embarrassment of circumcision (1 Macc 1:15; Josephus, Ant. 12.5.1 [12.241]). Cf. BDAG 380 s.v. ἐπισπάω 3.
1 Corinthians 7:20 tn Grk “in the calling.” “Calling” in Paul is God’s work of drawing people to faith in Christ. As in 1:26, calling here stands by metonymy for a person’s circumstances when he becomes a Christian.
1 Corinthians 7:21 tn Traditionally, “servant” (KJV), though almost all modern translations render the word as “slave” here.
1 Corinthians 7:24 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

Psalm 31:19-24

¹⁹How great is your favor,^[a]
which you store up for your loyal followers.^[b]
In plain sight of everyone you bestow it on those who take shelter^[c] in you.^[d]
²⁰You hide them with you, where they are safe from the attacks^[e] of men;^[f]
you conceal them in a shelter, where they are safe from slanderous attacks.^[g]
²¹The Lord deserves praise^[h]
for he demonstrated his amazing faithfulness to me when I was besieged by enemies.^[i]
²²I jumped to conclusions and said,^[j]
“I am cut off from your presence!”^[k]
But you heard my plea for mercy when I cried out to you for help.
²³Love the Lord, all you faithful followers^[l] of his!
The Lord protects those who have integrity,
but he pays back in full the one who acts arrogantly.^[m]
²⁴Be strong and confident,^[n]
all you who wait on the Lord.

Proverbs 21:4

⁴Haughty eyes and a proud heart—
what the wicked cultivate^[a] is sin.

New English Translation (NET)

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A Prayer of Nehemiah

Nehemiah Is Permitted to Go to Jerusalem

Nehemiah Arrives in Jerusalem

The Names of the Builders

Footnotes

Celibacy and Marriage

The Circumstances of Your Calling

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