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M’Cheyne Bible Reading Plan

The classic M'Cheyne plan--read the Old Testament, New Testament, and Psalms or Gospels every day.
Duration: 365 days
New English Translation (NET)
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1 Kings 21

Ahab Murders Naboth

21 After this the following episode took place.[a] Naboth the Jezreelite owned a vineyard in Jezreel adjacent to the palace of King Ahab of Samaria.[b] 2 Ahab said to Naboth, “Give me your vineyard so I can make a vegetable garden out of it, for it is adjacent to my palace. I will give you an even better vineyard in its place, or if you prefer,[c] I will pay you silver for it.”[d] 3 But Naboth replied to Ahab, “The Lord forbid that I should sell you my ancestral inheritance.”[e]

4 So Ahab went into his palace, bitter and angry that Naboth the Jezreelite had said,[f] “I will not sell to you my ancestral inheritance.”[g] He lay down on his bed, pouted,[h] and would not eat. 5 Then his wife Jezebel came in and said to him, “Why do you have a bitter attitude and refuse to eat?” 6 He answered her, “While I was talking to Naboth the Jezreelite, I said to him, ‘Sell me your vineyard for silver, or if you prefer, I will give you another vineyard in its place.’ But he said, ‘I will not sell you my vineyard.’”[i] 7 His wife Jezebel said to him, “You are the king of Israel![j] Get up, eat some food, and have a good time.[k] I will get the vineyard of Naboth the Jezreelite for you.”

8 She wrote out orders,[l] signed Ahab’s name to them,[m] and sealed them with his seal. She then sent the orders[n] to the leaders[o] and to the nobles who lived in Naboth’s city.[p] 9 This is what she wrote:[q] “Observe a time of fasting and seat Naboth in front of the people. 10 Also seat two villains opposite him and have them testify, ‘You cursed God and the king.’ Then take him out and stone him to death.”

11 The men of the[r] city, the leaders,[s] and the nobles who lived there[t] followed the written orders Jezebel had sent them.[u] 12 They observed a time of fasting and put Naboth in front of the people. 13 The two villains arrived and sat opposite him. Then the villains testified against Naboth right before the people, saying, “Naboth cursed God and the king.” So they dragged him[v] outside the city and stoned him to death.[w] 14 Then they reported to Jezebel, “Naboth has been stoned to death.”[x]

15 When Jezebel heard that Naboth had been stoned to death, she[y] said to Ahab, “Get up, take possession of the vineyard Naboth the Jezreelite refused to sell you for silver, for Naboth is no longer alive; he’s dead.” 16 When Ahab heard that Naboth was dead,[z] he got up and went down to take possession of the vineyard of Naboth the Jezreelite.

17 The Lord’s message came to Elijah the Tishbite: 18 “Get up, go down and meet King Ahab of Israel who lives in Samaria. He is at the vineyard of Naboth; he has gone down there to take possession of it. 19 Say to him, ‘This is what the Lord has said: “Haven’t you committed murder and taken possession of the property of the deceased?”’[aa] Then say to him, ‘This is what the Lord has said: “In the spot where dogs licked up Naboth’s blood they will also lick up your blood—yes, yours!”’”

20 When Elijah arrived, Ahab said to him,[ab] “So, you have found me, my enemy!” Elijah[ac] replied, “I have found you, because you are committed[ad] to doing evil in the sight of[ae] the Lord. 21 The Lord says,[af] ‘Look, I am ready to bring disaster[ag] on you. I will destroy you[ah] and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated.[ai] 22 I will make your dynasty[aj] like those of Jeroboam son of Nebat and Baasha son of Ahijah because you angered me and made Israel sin.’[ak] 23 The Lord says this about Jezebel, ‘Dogs will devour Jezebel by the outer wall[al] of Jezreel.’ 24 As for Ahab’s family, dogs will eat the ones[am] who die in the city, and the birds of the sky will eat the ones who die in the country.” 25 (There had never been anyone like Ahab, who was firmly committed[an] to doing evil in the sight of[ao] the Lord, urged on by his wife Jezebel.[ap] 26 He was so wicked he worshiped the disgusting idols,[aq] just as the Amorites[ar] whom the Lord had driven out from before the Israelites.)

27 When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He slept in sackcloth and walked around dejected. 28 The Lord’s message came to Elijah the Tishbite, 29 “Have you noticed how Ahab shows remorse[as] before me? Because he shows remorse before me, I will not bring disaster on his dynasty during his lifetime, but during the reign of his son.”[at]

Footnotes

  1. 1 Kings 21:1 tn Heb “after these things.” The words “the following episode took place” are added for stylistic reasons.
  2. 1 Kings 21:1 sn King Ahab of Samaria. Samaria, as the capital of the northern kingdom, here stands for the nation of Israel.
  3. 1 Kings 21:2 tn Heb “if it is good in your eyes.”
  4. 1 Kings 21:2 tc The Old Greek translation includes the following words: “And it will be mine as a garden of herbs.”
  5. 1 Kings 21:3 tn Heb “Far be it from me, by the Lord, that I should give the inheritance of my fathers to you.”
  6. 1 Kings 21:4 tn Heb “on account of the word that Naboth the Jezreelite spoke to him and he said.”
  7. 1 Kings 21:4 tn Heb “I will not give to you the inheritance of my fathers.”
  8. 1 Kings 21:4 tn Heb “turned away his face.”
  9. 1 Kings 21:6 tn Heb “While I was talking…, I said…, he said….” Ahab’s explanation is one lengthy sentence in the Hebrew text, which is divided in the English translation for stylistic reasons.
  10. 1 Kings 21:7 tn Heb “You, now, you are exercising kingship over Israel.”
  11. 1 Kings 21:7 tn Heb “so your heart [i.e., disposition] might be well.”
  12. 1 Kings 21:8 tn Heb “scrolls.”
  13. 1 Kings 21:8 tn Heb “in the name of Ahab.”
  14. 1 Kings 21:8 tn Heb “scrolls.”
  15. 1 Kings 21:8 tn Heb “elders.”
  16. 1 Kings 21:8 tn Heb “to the nobles who were in his city, the ones who lived with Naboth.”
  17. 1 Kings 21:9 tn Heb “she wrote on the scrolls, saying.”
  18. 1 Kings 21:11 tn Heb “his.”
  19. 1 Kings 21:11 tn Heb “elders.”
  20. 1 Kings 21:11 tn Heb “and the nobles who were living in his city.”
  21. 1 Kings 21:11 tn Heb “did as Jezebel sent to them, just as was written in the scrolls which she sent to them.”
  22. 1 Kings 21:13 tn Heb “led him.”
  23. 1 Kings 21:13 tn Heb “and they stoned him with stones and he died.”
  24. 1 Kings 21:14 tn Heb “Naboth was stoned and he died.” So also in v. 15.
  25. 1 Kings 21:15 tn Heb “Jezebel”; the proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.
  26. 1 Kings 21:16 tc The Old Greek translation includes the following words here: “he tore his garments and put on sackcloth. After these things.”
  27. 1 Kings 21:19 tn The words “of the property of the deceased” are supplied in the translation for stylistic reasons.
  28. 1 Kings 21:20 tn Heb “and Ahab said to Elijah.” The narrative is elliptical and streamlined. The words “when Elijah arrived” are supplied in the translation for clarification.
  29. 1 Kings 21:20 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
  30. 1 Kings 21:20 tn Heb “you have sold yourself.”
  31. 1 Kings 21:20 tn Heb “in the eyes of.”
  32. 1 Kings 21:21 tn The introductory formula “the Lord says” is omitted in the Hebrew text, but supplied in the translation for clarification.
  33. 1 Kings 21:21 sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, raʿah) is similar to the word translated “evil” (v. 20, הָרַע, haraʿ). Ahab’s sins would receive an appropriate punishment.
  34. 1 Kings 21:21 tn Heb “I will burn after you.” Some take the verb בָּעַר (baʿar) to mean here “sweep away.” See the discussion of this verb in the notes at 14:10 and 16:3.
  35. 1 Kings 21:21 tn Heb “and I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or “abandoned”] in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (ʿatsur veʿazuv, translated here “weak and incapacitated”) is uncertain. For various options see HALOT 871 s.v. עצר and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס (ʾefes), “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.
  36. 1 Kings 21:22 tn Heb “house.”
  37. 1 Kings 21:22 tn Heb “because of the provocation by which you angered [me], and you caused Israel to sin.”
  38. 1 Kings 21:23 tc A few Hebrew mss and some ancient versions agree with 2 Kgs 9:10, 36, which reads, “the plot [of ground] at Jezreel.” The Hebrew words translated “outer wall” (חֵל, khel, defectively written here!) and “plot [of ground]” (חֵלֶק, kheleq) are spelled similarly.
  39. 1 Kings 21:24 tn “Dogs will eat the ones who belonging to Ahab who die in the city.”
  40. 1 Kings 21:25 tn Heb “who sold himself.”
  41. 1 Kings 21:25 tn Heb “in the eyes of.”
  42. 1 Kings 21:25 tn Heb “like Ahab…whom his wife Jezebel incited.”
  43. 1 Kings 21:26 tn The Hebrew word used here, גִלּוּלִים (gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as אֱלִילִים (ʾelilim, “worthless things”) and הֲבָלִים (havalim, “vanities” or “empty winds”).
  44. 1 Kings 21:26 tn Heb “He acted very abominably by walking after the disgusting idols, according to all which the Amorites had done.”
  45. 1 Kings 21:29 tn Or “humbles himself.” The expression occurs a second time later in this verse.
  46. 1 Kings 21:29 tn Heb “I will not bring the disaster during his days, [but] in the days of his son I will bring the disaster on his house.”
1 Thessalonians 4

A Life Pleasing to God

4 Finally then, brothers and sisters,[a] we ask you and urge you in the Lord Jesus, that as you received instruction from us about how[b] you must live and please God (as you are in fact living)[c] that you do so more and more. 2 For you know what commands we gave you through the Lord Jesus. 3 For this is God’s will: that you become holy,[d] that you keep away from sexual immorality, 4 that each of you know how to possess his own body[e] in holiness and honor, 5 not in lustful passion like the Gentiles who do not know God. 6 In this matter no one should violate the rights of his brother or take advantage of him,[f] because the Lord is the avenger in all these cases,[g] as we also told you earlier and warned you solemnly. 7 For God did not call us to impurity but in holiness. 8 Consequently the one who rejects this is not rejecting human authority[h] but God, who gives his Holy Spirit to you.

9 Now on the topic of brotherly love[i] you have no need for anyone to write you, for you yourselves are taught by God to love one another. 10 And indeed you are practicing it toward all the brothers and sisters[j] in all of Macedonia. But we urge you, brothers and sisters, to do so more and more,[k] 11 to aspire to lead a quiet life, to attend to your own business, and to work with your own hands, as we commanded you. 12 In this way you will live[l] a decent life before outsiders and not be in need.[m]

The Lord Returns for Believers

13 Now we do not want you to be uninformed,[n] brothers and sisters,[o] about those who are asleep,[p] so that you will not grieve like the rest who have no hope. 14 For if we believe that Jesus died and rose again, so also we believe that[q] God will bring with him those who have fallen asleep as Christians.[r] 15 For we tell you this by the word of the Lord,[s] that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep. 16 For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel,[t] and with the trumpet of God, and the dead in Christ will rise first. 17 Then we who are alive, who are left,[u] will be suddenly caught up[v] together[w] with them in the clouds to meet the Lord in the air. And so we will always be with the Lord. 18 Therefore encourage one another with these words.

Footnotes

  1. 1 Thessalonians 4:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  2. 1 Thessalonians 4:1 sn As you received instruction from us about how (Grk “as you received from us how”). The Greek word translated received is used for accepting instructions passed on as fixed traditions from teacher to follower. Paul speaks in these terms about doctrinal traditions as well as ethical instruction that he passes on to his converts and expects them to keep (cf. 1 Cor 11:2, 23; 15:1-3; Gal 1:9; Phil 4:9; 2 Thess 2:15; 3:6).
  3. 1 Thessalonians 4:1 tc This parenthetical clause is absent in several later witnesses (D2 Ψ 1175 1241 2464vid M al), but it may have been expunged for sounding redundant. The longer text, in this instance, is solidly supported by א A B D* F G 0183vid 0278 33 81 104 326 365 629 al co and should be unquestionably preferred.
  4. 1 Thessalonians 4:3 tn Or “your sanctification.”
  5. 1 Thessalonians 4:4 tn Grk “to gain [or possess] his own vessel.” “Vessel” is most likely used figuratively for “body” (cf. 2 Cor 4:7). Some take it to mean “wife” (thus, “to take a wife for himself” or “to live with his wife”), but this is less likely. See J. Smith, “1 Thess 4:4—Breaking the Impasse,” BBR 10 (Fall 2000), who argues that “vessel” in this context is very likely a euphemism for the sexual organs.
  6. 1 Thessalonians 4:6 tn Grk “not to transgress against or defraud his brother in the matter,” continuing the sentence of vv. 3-5.
  7. 1 Thessalonians 4:6 tn Grk “concerning all these things.”
  8. 1 Thessalonians 4:8 tn Grk “rejecting man.”
  9. 1 Thessalonians 4:9 tn Grk “concerning brotherly love.”
  10. 1 Thessalonians 4:10 tn Grk “brothers”; this applies to the second occurrence as well. See note on the phrase “brothers and sisters” in 1:4.
  11. 1 Thessalonians 4:10 sn To do so more and more. See a similar phrase in 1 Thess 4:1.
  12. 1 Thessalonians 4:12 tn Grk “that you may live,” continuing the sentence of 4:10b-11.
  13. 1 Thessalonians 4:12 tn Or “not be dependent on anyone”; Grk “and have need of nothing,” “of no one.”
  14. 1 Thessalonians 4:13 tn Grk “ignorant.”
  15. 1 Thessalonians 4:13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  16. 1 Thessalonians 4:13 tc Most witnesses have the perfect participle κεκοιμημένων here (“who have fallen asleep” [D (F G) Ψ 1241 1505 1881 2464 M al]), but the present participle κοιμωμένων (“who are asleep”) is better supported by early and significant mss (א A B 0278 33 81 1175 1739 al) and should be considered the Ausgangstext. tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term. This word also occurs in vv. 14 and 15.
  17. 1 Thessalonians 4:14 tn “we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.”
  18. 1 Thessalonians 4:14 tn Grk “those who have fallen asleep through Jesus.” It is possible that “through Jesus” describes “bring,” but this gives the unlikely double reference, “through Jesus God will bring them with Jesus.” Instead it describes their “falling sleep,” since through him their death is only sleep and not the threat it once was. Also Christians are those whose total existence—life and death—is in and through and for Christ (1 Cor 8:6).
  19. 1 Thessalonians 4:15 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
  20. 1 Thessalonians 4:16 tn Neither noun in this phrase (ἐν φωνῇ ἀρχαγγέλου, en phōnē archangelou, “with the voice of the archangel”) has the article in keeping with Apollonius’ Canon. Since ἀρχάγγελος (archangelos) is most likely par excellence, both nouns are translated as definite in keeping with Apollonius’ Corollary (see ExSyn 250-51).
  21. 1 Thessalonians 4:17 tc The words οἱ περιλειπόμενοι (hoi perileipomenoi, “[the ones] who are left”) are lacking in F G 0226vid ar b as well as a few fathers, but the rest of the textual tradition has the words. Most likely, the Western mss omitted the words because of perceived redundancy with οἱ ζῶντες (hoi zōntes, “[the ones] who are alive”).
  22. 1 Thessalonians 4:17 tn Or “snatched up.” The Greek verb ἁρπάζω implies that the action is quick or forceful, so the translation supplied the adverb “suddenly” to make this implicit notion clear.
  23. 1 Thessalonians 4:17 tn Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.
Daniel 3

Daniel’s Friends Are Tested

3 [a] King Nebuchadnezzar had a golden[b] statue made.[c] It was 90 feet[d] tall and 9 feet[e] wide. He erected it on the plain of Dura in the province of Babylon. 2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates,[f] and all the other authorities of the province to attend the dedication of the statue that he[g] had erected. 3 So the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other provincial authorities assembled for the dedication of the statue that King Nebuchadnezzar had erected. They were standing in front of the statue that Nebuchadnezzar had erected.[h]

4 Then the herald[i] made a loud[j] proclamation: “To you, O peoples, nations, and language groups, the following command is given:[k] 5 When you hear the sound of the horn, flute, zither,[l] trigon, harp, pipes, and all kinds of music, you must[m] bow down and pay homage to the golden statue that King Nebuchadnezzar has erected. 6 Whoever does not bow down and pay homage will immediately[n] be thrown into the midst of a furnace of blazing fire!” 7 Therefore when they all[o] heard the sound of the horn, flute, zither, trigon, harp, pipes,[p] and all kinds of music, all the peoples, nations, and language groups began bowing down and paying homage to the golden statue that King Nebuchadnezzar had erected.

8 Now[q] at that time certain[r] Chaldeans came forward and brought malicious accusations against[s] the Jews. 9 They said[t] to King Nebuchadnezzar, “O king, live forever![u] 10 You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music. 11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire. 12 But there are Jewish men whom you appointed over the administration of the province of Babylon—Shadrach, Meshach, and Abednego—and these men[v] have not shown proper respect to you, O king. They don’t serve your gods and they don’t pay homage to the golden statue that you have erected.”

13 Then Nebuchadnezzar in a fit of rage[w] demanded that they bring[x] Shadrach, Meshach, and Abednego before him. So they brought them[y] before the king. 14 Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and that you don’t pay homage to the golden statue that I erected? 15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?”[z] 16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar,[aa] “We do not need to give you a reply[ab] concerning this. 17 If[ac] our God whom we are serving exists,[ad] he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 18 But if he does not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

19 Then Nebuchadnezzar was filled with rage, and his disposition changed[ae] toward Shadrach, Meshach, and Abednego. He gave orders[af] to heat the furnace seven times hotter than it was normally heated. 20 He ordered strong[ag] soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire. 21 So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes,[ah] and were thrown into the furnace[ai] of blazing fire. 22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted[aj] Shadrach, Meshach, and Abednego were killed[ak] by the leaping flames.[al] 23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace[am] of blazing fire while still securely bound.[an]

God Delivers His Servants

24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw[ao] into[ap] the fire?” They replied to the king, “For sure, O king.” 25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!”[aq] 26 Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out,[ar] “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!”

Then Shadrach, Meshach, and Abednego emerged from the fire.[as] 27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically[at] unharmed by the fire.[au] The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!

28 Nebuchadnezzar exclaimed,[av] “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel[aw] and has rescued his servants who trusted in him, ignoring[ax] the edict of the king and giving up their bodies rather than[ay] serve or pay homage to any god other than their God! 29 I hereby decree[az] that any people, nation, or language group that blasphemes[ba] the God of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.” 30 Then Nebuchadnezzar[bb] promoted Shadrach, Meshach, and Abednego in the province of Babylon.

Footnotes

  1. Daniel 3:1 sn The LXX introduces this chapter with the following chronological note: “in the eighteenth year of.” Such a date would place these events at about the time of the destruction of Jerusalem in 586 b.c. (cf. 2 Kgs 25:8). However, there seems to be no real basis for associating the events of Daniel 3 with this date.
  2. Daniel 3:1 sn There is no need to think of Nebuchadnezzar’s image as being solid gold. No doubt the sense is that it was overlaid with gold (cf. Isa 40:19; Jer 10:3-4), with the result that it presented a dazzling self-compliment to the greatness of Nebuchadnezzar’s achievements.
  3. Daniel 3:1 sn According to a number of patristic authors, the image represented a deification of Nebuchadnezzar himself. This is not clear from the biblical text, however.
  4. Daniel 3:1 tn Aram “60 cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 90 feet (27.4 m) high.
  5. Daniel 3:1 tn Aram “6 cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 9 feet (2.74 m) wide.sn The dimensions of the image (90 feet high and 9 feet wide) imply that it did not possess normal human proportions, unless a base for the image is included in the height dimension. The ancient world knew of other tall statues. For example, the Colossus of Rhodes—the huge statue of Helios which stood (ca. 280-224 b.c.) at the entrance to the harbor at Rhodes and was one of the seven wonders of the ancient world—was said to be 70 cubits (105 ft or 32 m) in height, which would make it even taller than Nebuchadnezzar’s image.
  6. Daniel 3:2 sn The specific duties of the seven types of officials listed here (cf. vv. 3, 27) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.
  7. Daniel 3:2 tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.
  8. Daniel 3:3 tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”
  9. Daniel 3:4 tn According to BDB 1097 s.v. כָּרוֹז the Aramaic word used here is a Greek loanword, but other scholars have argued instead for a Persian derivation (HALOT 1902 s.v. *כָּרוֹז).
  10. Daniel 3:4 tn Aram “in strength.”
  11. Daniel 3:4 tn Aram “they are saying.”
  12. Daniel 3:5 sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pesanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponeyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.
  13. Daniel 3:5 tn The imperfect Aramaic verbs have here an injunctive nuance.
  14. Daniel 3:6 tn Aram “in that hour.”
  15. Daniel 3:7 tn Aram “all the peoples.”
  16. Daniel 3:7 tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew mss, some LXX mss, and the Vulgate (cf. vv. 5, 10, 15).
  17. Daniel 3:8 tc This expression is absent in Theodotion.
  18. Daniel 3:8 tn Aram “men.”
  19. Daniel 3:8 tn Aram “ate the pieces of.” This is a rather vivid idiom for slander.
  20. Daniel 3:9 tn Aram “answered and said,” a common Aramaic idiom that occurs repeatedly in this chapter.
  21. Daniel 3:9 sn O king, live forever! is a comment of typical court courtesy that is not necessarily indicative of the real sentiments of the speaker. Ancient oriental court protocol could sometimes require a certain amount of hypocrisy.
  22. Daniel 3:12 sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or absence prompted by business. Hippolytus supposed that Daniel may have been watching from a distance.
  23. Daniel 3:13 tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.
  24. Daniel 3:13 tn The Aramaic infinitive is active.
  25. Daniel 3:13 tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.
  26. Daniel 3:15 tn Aram “hand,” as also in v. 17.
  27. Daniel 3:16 tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the verse-dividing atnakh from “king” to “Nebuchadnezzar.”
  28. Daniel 3:16 tn Aram “to return a word to you.”
  29. Daniel 3:17 tc The ancient versions typically avoid the conditional element of v. 17.
  30. Daniel 3:17 tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (ʾitay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ʾitay is existence; on this point see F. Rosenthal, Grammar, 41, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power, thus their statement is rhetorically adapted to the perspective of the person they are addressing.
  31. Daniel 3:19 tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”
  32. Daniel 3:19 tn Aram “he answered and said.”
  33. Daniel 3:20 tn This is sometimes taken as a comparative: “[some of the] strongest.”
  34. Daniel 3:21 sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.
  35. Daniel 3:21 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
  36. Daniel 3:22 tn Aram “caused to go up.”
  37. Daniel 3:22 tn The Aramaic verb is active.
  38. Daniel 3:22 tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”
  39. Daniel 3:23 tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.
  40. Daniel 3:23 sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.
  41. Daniel 3:24 tn Aram “we threw…bound.”
  42. Daniel 3:24 tn Aram “into the midst of.”
  43. Daniel 3:25 sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.” Despite the king’s description though, the fourth person probably was an angel who had come to deliver the three men, or was a theophany.
  44. Daniel 3:26 tn Aram “answered and said.”
  45. Daniel 3:26 tn Aram “from the midst of the fire.” For stylistic reasons the words “the midst of” have been left untranslated.
  46. Daniel 3:27 tn Aram “in their bodies.”
  47. Daniel 3:27 tn Aram “the fire did not have power.”
  48. Daniel 3:28 tn Aram “answered and said.”
  49. Daniel 3:28 sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).
  50. Daniel 3:28 tn Aram “they changed” or “violated.”
  51. Daniel 3:28 tn Aram “so that they might not.”
  52. Daniel 3:29 tn Aram “from me is placed an edict.”
  53. Daniel 3:29 tn Aram “speaks negligence.”
  54. Daniel 3:30 tn Aram “and the king.” The proper name has been supplied in the translation for stylistic reasons.
Psalm 107

Book 5 (Psalms 107-150)

Psalm 107[a]

107 Give thanks to the Lord, for he is good,
and his loyal love endures.[b]
2 Let those delivered by the Lord speak out,[c]
those whom he delivered[d] from the power[e] of the enemy,
3 and gathered from foreign lands,[f]
from east and west,
from north and south.
4 They wandered through the wilderness, in a wasteland;[g]
they found no road to a city in which to live.
5 They were hungry and thirsty;
they fainted from exhaustion.[h]
6 They cried out to the Lord in their distress;
he delivered them from their troubles.
7 He led them on a level road,[i]
that they might find a city in which to live.
8 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people.[j]
9 For he has satisfied those who thirst,[k]
and those who hunger he has filled with food.[l]
10 They sat in utter darkness,[m]
bound in painful iron chains,[n]
11 because they had rebelled against God’s commands,[o]
and rejected the instructions of the Most High.[p]
12 So he used suffering to humble them;[q]
they stumbled and no one helped them up.
13 They cried out to the Lord in their distress;
he delivered them from their troubles.
14 He brought them out of the utter darkness,[r]
and tore off their shackles.
15 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people.[s]
16 For he shattered the bronze gates,
and hacked through the iron bars.[t]
17 They acted like fools in their rebellious ways,[u]
and suffered because of their sins.
18 They lost their appetite for all food,[v]
and they drew near the gates of death.
19 They cried out to the Lord in their distress;
he delivered them from their troubles.
20 He sent them an assuring word[w] and healed them;
he rescued them from the pits where they were trapped.[x]
21 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people.[y]
22 Let them present thank offerings,
and loudly proclaim what he has done.[z]
23 [aa] Some traveled on[ab] the sea in ships,
and carried cargo over the vast waters.[ac]
24 They witnessed the acts of the Lord,
his amazing feats on the deep water.
25 He gave the order for a windstorm,[ad]
and it stirred up the waves of the sea.[ae]
26 They[af] reached up to the sky,
then dropped into the depths.
The sailors’ strength[ag] left them[ah] because the danger was so great.[ai]
27 They swayed[aj] and staggered like drunks,
and all their skill proved ineffective.[ak]
28 They cried out to the Lord in their distress;
he delivered them from their troubles.
29 He calmed the storm,[al]
and the waves[am] grew silent.
30 The sailors[an] rejoiced because the waves[ao] grew quiet,
and he led them to the harbor[ap] they desired.
31 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people.[aq]
32 Let them exalt him in the assembly of the people.
Let them praise him in the place where the leaders preside.[ar]
33 He turned[as] streams into a desert,
springs of water into arid land,
34 and a fruitful land into a barren place,[at]
because of the sin of its inhabitants.
35 As for his people,[au] he turned[av] a desert into a pool of water,
and a dry land into springs of water.
36 He allowed the hungry to settle there,
and they established a city in which to live.
37 They cultivated[aw] fields,
and planted vineyards,
which yielded a harvest of fruit.[ax]
38 He blessed[ay] them so that they became very numerous.
He would not allow their cattle to decrease in number.[az]
39 As for their enemies,[ba] they decreased in number and were beaten down,
because of painful distress[bb] and suffering.
40 He would pour[bc] contempt upon princes,
and he made them wander in a wasteland with no road.
41 Yet he protected[bd] the needy from oppression,
and cared for his families like a flock of sheep.
42 When the godly see this, they rejoice,
and every sinner[be] shuts his mouth.
43 Whoever is wise, let him take note of these things.
Let them consider the Lord’s acts of loyal love.

Footnotes

  1. Psalm 107:1 sn Psalm 107. The psalmist praises God for his kindness to his exiled people.
  2. Psalm 107:1 tn Heb “for forever [is] his loyal love.”
  3. Psalm 107:2 tn Or “let the redeemed of the Lord say [so].”
  4. Psalm 107:2 tn Or “redeemed.”
  5. Psalm 107:2 tn Heb “hand.”
  6. Psalm 107:3 tn Heb “from lands.” The word “foreign” is supplied in the translation for clarification.
  7. Psalm 107:4 tc The MT divides the verse so the line ends “on a wasteland of a road.” The LXX divides the line before “road” as in the translation.
  8. Psalm 107:5 tn Heb “and their soul in them fainted.”
  9. Psalm 107:7 sn A level road. See Jer 31:9.
  10. Psalm 107:8 tn Heb “and [for] his amazing deeds for the sons of man.”
  11. Psalm 107:9 tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֶשׁ רְעֵבָה, nefesh reʿevah, “hungry throat”).
  12. Psalm 107:9 tn Heb “and [the] hungry throat he has filled [with] good.”
  13. Psalm 107:10 tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) 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. In Ps 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).
  14. Psalm 107:10 tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.
  15. Psalm 107:11 tn Heb “the words of God.”
  16. Psalm 107:11 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. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
  17. Psalm 107:12 tn Heb “and he subdued with suffering their heart.”
  18. Psalm 107:14 tn Heb “darkness and deep darkness.” See the note on the word “darkness” in v. 10.
  19. Psalm 107:15 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
  20. Psalm 107:16 sn The language of v. 16 recalls Isa 45:2.
  21. Psalm 107:17 tn Heb “fools [they were] because of the way of their rebellion.”
  22. Psalm 107:18 tn Heb “all food their appetite loathed.”
  23. Psalm 107:20 tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).
  24. Psalm 107:20 tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַּׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.
  25. Psalm 107:21 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
  26. Psalm 107:22 tn Heb “and let them proclaim his works with a ringing cry.”
  27. Psalm 107:23 sn Verses 23-30, which depict the Lord rescuing sailors from a storm at sea, do not seem to describe the exiles’ situation, unless the word picture is metaphorical. Perhaps the psalmist here broadens his scope and offers an example of God’s kindness to the needy beyond the covenant community.
  28. Psalm 107:23 tn Heb “those going down [into].”
  29. Psalm 107:23 tn Heb “doers of work on the mighty waters.”
  30. Psalm 107:25 tn Heb “he spoke and caused to stand a stormy wind.”
  31. Psalm 107:25 tn Heb “and it stirred up its [i.e., the sea’s, see v. 23] waves.”
  32. Psalm 107:26 tn That is, the waves (see v. 25).
  33. Psalm 107:26 tn Heb “their being”; traditionally “their soul” (referring to that of the sailors). This is sometimes translated “courage” (cf. NIV, NRSV).
  34. Psalm 107:26 tn Or “melted.”
  35. Psalm 107:26 tn Heb “from danger.”
  36. Psalm 107:27 tn Only here does the Hebrew verb חָגַג (khagag; normally meaning “to celebrate”) carry the nuance “to sway.”
  37. Psalm 107:27 tn The Hitpael of בָּלַע (balaʿ) occurs only here in the OT. Traditionally the form is derived from the verbal root בלע (“to swallow”), but HALOT 135 s.v. III בלע understands a homonym here with the meaning “to be confused.”
  38. Psalm 107:29 tn Heb “he raised [the] storm to calm.”
  39. Psalm 107:29 tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.
  40. Psalm 107:30 tn Heb “they”; the referent (the sailors) has been specified in the translation for clarity.
  41. Psalm 107:30 tn Heb “they”; the referent (the waves) has been specified in the translation for clarity.
  42. Psalm 107:30 tn The Hebrew noun occurs only here in the OT.
  43. Psalm 107:31 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
  44. Psalm 107:32 tn Heb “in the seat of the elders.”
  45. Psalm 107:33 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [ו] consecutive in vv. 36-37 favor this.) The psalmist may return to the theme of God’s intervention for the exiles (see vv. 4-22, especially vv. 4-9). However, many regard vv. 33-41 as a hymnic description which generalizes about God’s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV).
  46. Psalm 107:34 tn Heb “a salty land.”
  47. Psalm 107:35 tn The words “As for his people” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. The psalmist contrasts God’s judgment on his enemies with his blessing of his people. See the note on the word “enemies” in v. 39 for further discussion.
  48. Psalm 107:35 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. See the note on the word “turned” in v. 33.
  49. Psalm 107:37 tn Heb “sowed seed in.”
  50. Psalm 107:37 tn Heb “fruit [as] produce.”
  51. Psalm 107:38 tn “Bless” here carries the nuance “endue with sexual potency, make fertile.” See Gen 1:28, where the statement “he blessed them” directly precedes the command “be fruitful and populate the earth” (see also 1:22). The verb “bless” carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).
  52. Psalm 107:38 tn The verbal form in this line appears to be an imperfect, which may be taken as customary (drawing attention to typical action in a past time frame) or as generalizing (in which case one should use the English present tense, understanding a move from narrative to present reality).
  53. Psalm 107:39 tn The words “As for their enemies” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. Without such clarification, one might think that v. 39 refers to those just mentioned in v. 38 as objects of divine blessing, which would contradict the point just emphasized by the psalmist. The structure of vv. 33-42 is paneled (A-B-A-B). In vv. 33-34 the psalmist describes God’s judgment upon his enemies (perhaps those who had enslaved his people). In vv. 35-38 he contrasts this judgment with the divine blessing poured out on God’s people. (See the note on the word “people” in v. 35.) In vv. 39-40 he contrasts this blessing with the judgment experienced by enemies, before returning in vv. 41-42 to the blessing experienced by God’s people.
  54. Psalm 107:39 tn Heb “from the oppression of calamity.”
  55. Psalm 107:40 tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21.
  56. Psalm 107:41 tn Heb “set on high.”
  57. Psalm 107:42 tn Heb “all evil,” which stands metonymically for those who do evil.
New English Translation (NET)

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