◀ All Reading Plans / M’Cheyne Bible Reading Plan / Family: 2 Samuel 16; 2 Corinthians 9. Secret: Ezekiel 23; Psalms 70–71. (New English Translation)
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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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2 Samuel 16

David Receives Gifts from Ziba

16 When David had gone a short way beyond the summit, Ziba the servant of Mephibosheth was there to meet him. He had a couple of donkeys that were saddled, and on them were 200 loaves of bread, 100 raisin cakes, 100 baskets of summer fruit,[a] and a container of wine.

2 The king asked Ziba, “Why did you bring these things?”[b] Ziba replied, “The donkeys are for the king’s family to ride on, the loaves of bread[c] and the summer fruit are for the attendants to eat, and the wine is for those who get exhausted in the desert.”[d] 3 The king asked, “Where is your master’s grandson?”[e] Ziba replied to the king, “He remains in Jerusalem, for he said, ‘Today the house of Israel will give back to me my grandfather’s[f] kingdom.’” 4 The king said to Ziba, “Everything that was Mephibosheth’s now belongs to you.” Ziba replied, “I bow before you. May I find favor in your sight, my lord the king.”

Shimei Curses David and His Men

5 Then King David reached[g] Bahurim. There a man from Saul’s extended family named Shimei son of Gera came out, yelling curses as he approached.[h] 6 He threw stones at David and all of King David’s servants, as well as all the people and the soldiers who were on his right and on his left. 7 As he yelled curses, Shimei said, “Leave! Leave! You man of bloodshed, you wicked man![i] 8 The Lord has punished you for[j] all the spilled blood of the house of Saul, in whose place you rule. Now the Lord has given the kingdom into the hand of your son Absalom. Disaster has overtaken you, for you are a man of bloodshed!”

9 Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head!” 10 But the king said, “What do we have in common,[k] you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!,’ who can say to him, ‘Why have you done this?’” 11 Then David said to Abishai and to all his servants, “My own son, my very own flesh and blood,[l] is trying to take my life. So also now this Benjaminite! Leave him alone so that he can curse, for the Lord has spoken to him. 12 Perhaps the Lord will notice my affliction[m] and this day grant me good in place of his curse.”[n]

13 So David and his men went on their way. But Shimei kept going along the side of the hill opposite him, yelling curses as he threw stones and dirt at them.[o] 14 The king and all the people who were with him arrived exhausted at their destination, where David[p] refreshed himself.

The Advice of Ahithophel

15 Now when Absalom and all the men[q] of Israel arrived in Jerusalem, Ahithophel was with him. 16 When David’s friend Hushai the Arkite came to Absalom, Hushai said to him,[r] “Long live the king! Long live the king!”

17 Absalom said to Hushai, “Do you call this loyalty to your friend? Why didn’t you go with your friend?” 18 Hushai replied to Absalom, “No, I will be loyal to the one whom the Lord, these people, and all the men of Israel have chosen.[s] 19 Moreover, whom should I serve? Should it not be his son? Just as I served your father, so I will serve you.”[t]

20 Then Absalom said to Ahithophel, “Give us your advice. What should we do?” 21 Ahithophel replied to Absalom, “Sleep with[u] your father’s concubines whom he left to care for the palace. All Israel will hear that you have made yourself repulsive to your father. Then your followers will be motivated to support you.”[v] 22 So they pitched a tent for Absalom on the roof,[w] and Absalom slept with[x] his father’s concubines in the sight of all Israel.

23 In those days Ahithophel’s advice was considered as valuable as a prophetic revelation.[y] Both David and Absalom highly regarded the advice of Ahithophel.[z]

Footnotes

  1. 2 Samuel 16:1 tn Heb “a hundred summer fruit.”
  2. 2 Samuel 16:2 tn Heb “What are these to you?”
  3. 2 Samuel 16:2 tc The translation follows the Qere and many medieval Hebrew mss in reading וְהַלֶּחֶם (vehallekhem, “and the bread”) rather than וּלְהַלֶּחֶם (ulehallekhem, “and to the bread”) of the Kethib. The syntax of the MT is confused here by the needless repetition of the preposition, probably taken from the preceding word.
  4. 2 Samuel 16:2 tn The Hebrew text adds “to drink.”
  5. 2 Samuel 16:3 tn Heb “son.”
  6. 2 Samuel 16:3 tn Heb “my father’s.”
  7. 2 Samuel 16:5 tn Heb “came to.” The form of the verb in the MT is odd. Some prefer to read וַיַּבֹא (vayyavoʾ, preterite with vav consecutive) rather than וּבָא (uvaʾ, apparently perfect with vav), but this is probably an instance where the narrative offline veqatal construction introduces a new scene.
  8. 2 Samuel 16:5 tn Heb “And look, from there a man was coming out from the clan of the house of Saul and his name was Shimei son of Gera, continually going out and cursing.”
  9. 2 Samuel 16:7 tn Heb “man of worthlessness.”
  10. 2 Samuel 16:8 tn Heb “has brought back upon you.”
  11. 2 Samuel 16:10 tn Heb “What to me and to you?”
  12. 2 Samuel 16:11 tn Heb “who came out from my entrails.” David’s point is that is his own son, his child whom he himself had fathered, was now wanting to kill him.
  13. 2 Samuel 16:12 tc The Hebrew text is difficult here. It is probably preferable to read with the LXX, the Syriac Peshitta, and Vulgate בְּעוֹנִי (beʿonyi, “on my affliction”) rather than the Kethib of the MT בָּעַוֹנִי (baʿavoni, “on my wrongdoing”). While this Kethib reading is understandable as an objective genitive (i.e., “the wrong perpetrated upon me”), it does not conform to normal Hebrew idiom for this idea. The Qere of the MT בְּעֵינֵי (beʿeni, “on my eyes”), usually taken as synecdoche to mean “my tears,” does not commend itself as a likely meaning. The Hebrew word is one of the so-called tiqqune sopherim, or “emendations of the scribes.”
  14. 2 Samuel 16:12 tn Heb “and the Lord will restore to me good in place of his curse this day.”
  15. 2 Samuel 16:13 tn Heb “and he cursed and threw stones, opposite him, pelting [them] with dirt.” The offline veqatal construction in the last clause indicates an action that was complementary to the action described in the preceding clause. He simultaneously threw stones and dirt.
  16. 2 Samuel 16:14 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
  17. 2 Samuel 16:15 tn Heb “and all the people, the men of Israel.”
  18. 2 Samuel 16:16 tn Heb “to Absalom.” The proper name has been replaced by the pronoun “him” in the translation for stylistic reasons.
  19. 2 Samuel 16:18 tn Heb “No for with the one whom the Lord has chosen, and this people, and all the men of Israel, I will be and with him I will stay.” The translation follows the Qere and several medieval Hebrew mss in reading לוֹ (lo, “[I will be] to him”) rather than the MT לֹא (loʾ, “[I will] not be”), which makes very little sense here.
  20. 2 Samuel 16:19 tn Heb “Just as I served before your father, so I will be before you.”
  21. 2 Samuel 16:21 tn Heb “approach,” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations.
  22. 2 Samuel 16:21 tn Heb “and the hands of all who are with you will be strengthened.”
  23. 2 Samuel 16:22 sn That is, on top of the flat roof of the palace, so it would be visible to the public.
  24. 2 Samuel 16:22 tn Heb “approached.” See note at v. 21.
  25. 2 Samuel 16:23 tn Heb “And the advice of Ahithophel which he advised in those days was as when one inquires of the word of God.”
  26. 2 Samuel 16:23 tn Heb “So was all the advice of Ahithophel, also to David, also to Absalom.”
2 Corinthians 9

Preparing the Gift

9 For it is not necessary[a] for me to write you about this service[b] to the saints, 2 because I know your eagerness to help.[c] I keep boasting to the Macedonians about this eagerness of yours,[d] that Achaia has been ready to give[e] since last year, and your zeal to participate[f] has stirred up most of them.[g] 3 But I am sending[h] these brothers so that our boasting about you may not be empty in this case, so that you may be ready[i] just as I kept telling them. 4 For if any of the Macedonians should come with me and find that you are not ready to give, we would be humiliated[j] (not to mention you) by this confidence we had in you.[k] 5 Therefore I thought it necessary to urge these brothers to go to you in advance and to arrange ahead of time the generous contribution[l] you had promised, so this may be ready as a generous gift[m] and not as something you feel forced to do.[n] 6 My point is this: The person who sows sparingly will also reap sparingly, and the person who sows generously[o] will also reap generously. 7 Each one of you should give[p] just as he has decided in his heart,[q] not reluctantly[r] or under compulsion,[s] because God loves a cheerful giver. 8 And God is able to make all grace overflow[t] to you so that because you have enough[u] of everything in every way at all times, you will overflow[v] in every good work. 9 Just as it is written, “He[w] has scattered widely, he has given to the poor; his righteousness remains forever.”[x] 10 Now God[y] who provides seed for the sower and bread for food will provide and multiply your supply of seed and will cause the harvest of your righteousness to grow. 11 You will be enriched in every way so that you may be generous on every occasion,[z] which is producing through us thanksgiving to God, 12 because the service of this ministry is not only providing for[aa] the needs of the saints but is also overflowing with many thanks to God. 13 Through the evidence[ab] of this service[ac] they will glorify God because of your obedience to your confession in the gospel of Christ and the generosity of your sharing[ad] with them and with everyone. 14 And in their prayers on your behalf, they long for you because of the extraordinary grace God has shown to you.[ae] 15 Thanks be to God for his indescribable gift![af]

Footnotes

  1. 2 Corinthians 9:1 tn Or “it is superfluous.”
  2. 2 Corinthians 9:1 tn Or “this ministry,” “this contribution.”
  3. 2 Corinthians 9:2 tn The words “to help” are not in the Greek text but are implied.
  4. 2 Corinthians 9:2 tn Grk “concerning which I keep boasting to the Macedonians about you.” A new sentence was started here and the translation was simplified by removing the relative clause and repeating the antecedent “this eagerness of yours.”
  5. 2 Corinthians 9:2 tn The words “to give” are not in the Greek text, but are implied.
  6. 2 Corinthians 9:2 tn The words “to participate” are not in the Greek text but are implied.
  7. 2 Corinthians 9:2 sn Most of them is a reference to the Macedonians (cf. v. 4).
  8. 2 Corinthians 9:3 tn This verb has been translated as an epistolary aorist.
  9. 2 Corinthians 9:3 tn That is, ready with the collection for the saints.
  10. 2 Corinthians 9:4 tn Or “be disgraced”; Grk “be put to shame.”
  11. 2 Corinthians 9:4 tn Grk “by this confidence”; the words “we had in you” are not in the Greek text, but are supplied as a necessary clarification for the English reader.
  12. 2 Corinthians 9:5 tn Grk “the blessing.”
  13. 2 Corinthians 9:5 tn Grk “a blessing.”
  14. 2 Corinthians 9:5 tn Grk “as a covetousness”; that is, a gift given grudgingly or under compulsion.
  15. 2 Corinthians 9:6 tn Or “bountifully”; so also in the next occurrence in the verse.
  16. 2 Corinthians 9:7 tn Or “must do.” The words “of you” and “should give” are not in the Greek text, which literally reads, “Each one just as he has decided in his heart.” The missing words are an ellipsis; these or similar phrases must be supplied for the English reader.
  17. 2 Corinthians 9:7 tn Or “in his mind.”
  18. 2 Corinthians 9:7 tn Or “not from regret”; Grk “not out of grief.”
  19. 2 Corinthians 9:7 tn Or “not out of a sense of duty”; Grk “from necessity.”
  20. 2 Corinthians 9:8 tn Or “abound.”
  21. 2 Corinthians 9:8 tn Or “so that by having enough.” The Greek participle can be translated as a participle of cause (“because you have enough”) or means (“by having enough”).
  22. 2 Corinthians 9:8 tn Or “abound.”
  23. 2 Corinthians 9:9 sn He in the quotation refers to the righteous person.
  24. 2 Corinthians 9:9 sn A quotation from Ps 112:9.
  25. 2 Corinthians 9:10 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  26. 2 Corinthians 9:11 tn Grk “in every way for every generosity,” or “he will always make you rich enough to be generous at all times” (L&N 57.29).
  27. 2 Corinthians 9:12 tn Or “not only supplying.”
  28. 2 Corinthians 9:13 tn Or “proof,” or perhaps “testing” (NRSV).
  29. 2 Corinthians 9:13 tn Or “ministry.”
  30. 2 Corinthians 9:13 tn Or “your partnership”; Grk “your fellowship.”
  31. 2 Corinthians 9:14 tn Grk “the extraordinary grace of God to you”; the point is that God has given or shown grace to the Corinthians.
  32. 2 Corinthians 9:15 tn “Let us thank God for his gift which cannot be described with words” (L&N 33.202).
Ezekiel 23

Two Sisters

23 The Lord’s message came to me: 2 “Son of man, there were two women who were daughters of the same mother. 3 They engaged in prostitution in Egypt; in their youth they engaged in prostitution. Their breasts were squeezed there; lovers[a] fondled their virgin nipples there. 4 Oholah was the name of the older and Oholibah[b] the name of her younger sister. They became mine and gave birth to sons and daughters.[c] Oholah is Samaria, and Oholibah is Jerusalem.

5 “Oholah engaged in prostitution while she was mine.[d] She lusted after her lovers, the Assyrians[e]—warriors[f] 6 clothed in blue, governors and officials, all of them desirable young men, horsemen riding on horses. 7 She bestowed her sexual favors[g] on them; all of them were the choicest young men of Assyria. She defiled herself with all whom she desired[h]—with all their idols. 8 She did not abandon the prostitution she had practiced in Egypt, for in her youth men went to bed[i] with her, fondled her virgin breasts, and ravished her.[j] 9 Therefore I handed her over to her lovers, the Assyrians[k] for whom she lusted. 10 They exposed her nakedness, seized her sons and daughters, and killed her with the sword. She became notorious[l] among women, and they executed judgments against her.

11 “Her sister Oholibah watched this,[m] but she became more corrupt in her lust than her sister had been, and her acts of prostitution were more numerous than those of her sister. 12 She lusted after the Assyrians—governors and officials, warriors in full armor, horsemen riding on horses, all of them desirable young men. 13 I saw that she was defiled; both of them followed the same path. 14 But she increased her prostitution. She saw men carved on the wall, images of the Chaldeans carved in bright red,[n] 15 wearing belts on their waists and flowing turbans on their heads, all of them looking like officers, the image of Babylonians[o] whose native land is Chaldea. 16 When she saw them,[p] she lusted after them and sent messengers to them in Chaldea.[q] 17 The Babylonians crawled into bed with her.[r] They defiled her with their lust; after she was defiled by them, she[s] became disgusted with them. 18 When she lustfully exposed her nakedness,[t] I[u] was disgusted with her, just as I[v] had been disgusted with her sister. 19 Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt. 20 She lusted after her lovers there, whose genitals were like those of donkeys,[w] and whose emission was like that of stallions. 21 This is how you assessed[x] the obscene conduct of your youth, when the Egyptians fondled[y] your nipples and squeezed[z] your young breasts.

22 “Therefore, Oholibah, this is what the Sovereign Lord says: Look here,[aa] I am about to stir up against you the lovers with whom you were disgusted; I will bring them against you from every side: 23 the Babylonians and all the Chaldeans, Pekod,[ab] Shoa,[ac] and Koa,[ad] and all the Assyrians with them, desirable young men, all of them governors and officials, officers and nobles, all of them riding on horses. 24 They will attack[ae] you with weapons,[af] chariots, wagons, and with a huge army;[ag] they will array themselves against you on every side with large shields, small shields, and helmets. I will assign them the task of judgment;[ah] they will punish you according to their laws. 25 I will direct[ai] my jealous anger against you, and they will deal with you in rage. They will cut off your nose and your ears,[aj] and your survivors will die[ak] by the sword. They will seize your sons and daughters, and your survivors will be consumed by fire. 26 They will strip your clothes off you and take away your beautiful jewelry. 27 So I will put an end to your obscene conduct and your prostitution that you have practiced in the land of Egypt.[al] You will not seek their help[am] or remember Egypt anymore.

28 “For this is what the Sovereign Lord says: Look here,[an] I am about to deliver you over to[ao] those whom you hate, to those with whom you were disgusted. 29 They will treat you with hatred, take away all you have labored for,[ap] and leave you naked and bare. Your nakedness will be exposed, just as when you engaged in prostitution and obscene conduct.[aq] 30 I will do these things to you[ar] because you engaged in prostitution with the nations, polluting yourself with their idols. 31 You have followed the ways of your sister, so I will place her cup of judgment[as] in your hand. 32 This is what the Sovereign Lord says: ‘You will drink your sister’s deep and wide cup;[at] you will be scorned and derided, for it holds a great deal. 33 You will be overcome by[au] drunkenness and sorrow. The cup of your sister Samaria is a cup of horror and desolation. 34 You will drain it dry,[av] gnaw its pieces,[aw] and tear out your breasts,[ax] for I have spoken, declares the Sovereign Lord.’

35 “Therefore this is what the Sovereign Lord says: Because you have forgotten me and completely disregarded me,[ay] you must bear now the punishment for[az] your obscene conduct and prostitution.”

36 The Lord said to me: “Son of man, are you willing to pronounce judgment[ba] on Oholah and Oholibah? Then declare to them their abominable deeds! 37 For they have committed adultery, and blood is on their hands. They have committed adultery with their idols, and their sons, whom they bore to me,[bb] they have passed through the fire as food to their idols.[bc] 38 Moreover, they have done this to me: In the very same day[bd] they desecrated my sanctuary and profaned my Sabbaths. 39 On the same day they slaughtered their sons for their idols, they came to my sanctuary to desecrate it. This is what they have done in the middle of my house.

40 “They even sent for men from far away; when the messenger arrived, those men set out.[be] For them you bathed,[bf] painted your eyes, and decorated yourself with jewelry. 41 You sat on a magnificent couch, with a table arranged in front of it where you placed my incense and my olive oil. 42 The sound of a carefree crowd accompanied her,[bg] including all kinds of men;[bh] even Sabeans[bi] were brought from the desert. The sisters[bj] put bracelets on their wrists and beautiful crowns on their heads. 43 Then I said about the one worn out by adultery, ‘Now they will commit immoral acts with her.’ 44 They slept with her[bk] the way someone sleeps with a prostitute. In this way they slept with Oholah and Oholibah, promiscuous women. 45 But upright men will punish them appropriately for their adultery and bloodshed,[bl] because they are adulteresses and blood is on their hands.

46 “For this is what the Sovereign Lord says: Bring up an army[bm] against them and subject them[bn] to terror and plunder. 47 That army will pelt them with stones and slash them with their swords; they will kill their sons and daughters and burn their houses.[bo] 48 I will put an end to the obscene conduct in the land; all the women will learn a lesson from this and not engage in obscene conduct. 49 They will repay you for your obscene conduct, and you will be punished for idol worship.[bp] Then you will know that I am the Sovereign Lord.”

Footnotes

  1. Ezekiel 23:3 tn In the Hebrew text the subject is left unstated and must be supplied from the context.
  2. Ezekiel 23:4 tn The names Oholah and Oholibah are both derived from the word meaning “tent.” The meaning of Oholah is “her tent,” while Oholibah means “my tent is in her.”
  3. Ezekiel 23:4 sn In this allegory the Lord is depicted as being the husband of two wives. The OT law prohibited a man from marrying sisters (Lev 18:18), but the practice is attested in the OT (cf. Jacob). The metaphor is utilized here for illustrative purposes and does not mean that the Lord condoned such a practice or bigamy in general.
  4. Ezekiel 23:5 tn Heb “while she was under me.” The expression indicates that Oholah is viewed as the Lord’s wife. See Num 5:19-20, 29. sn Engaged in prostitution refers to alliances with pagan nations in this context. In Ezek 16 harlotry described the sin of idolatry.
  5. Ezekiel 23:5 tn Heb “Assyria.”
  6. Ezekiel 23:5 tn The term apparently refers to Assyrian military officers; it is better construed with the description that follows. See D. I. Block, Ezekiel (NICOT), 1:738.
  7. Ezekiel 23:7 tn Heb “her harlotries.”
  8. Ezekiel 23:7 tn Heb “lusted after.”
  9. Ezekiel 23:8 tn Heb “lied down with.” The verb שָׁכַב (shakav) “to lie down” can imply going to bed to sleep or be a euphemism for sexual relations.
  10. Ezekiel 23:8 tn Heb “and poured out their harlotry on her.”
  11. Ezekiel 23:9 tn Heb “I gave her into the hand of her lovers, into the hand of the sons of Assyria.”
  12. Ezekiel 23:10 tn Heb “name.”
  13. Ezekiel 23:11 tn The word “this” is not in the original text.
  14. Ezekiel 23:14 tn The only other occurrence of the Hebrew term is in Jer 22:14.
  15. Ezekiel 23:15 tn Heb “the sons of Babel.”
  16. Ezekiel 23:16 tn Heb “at the appearance of her eyes.”
  17. Ezekiel 23:16 sn The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah (2 Kgs 20:12-15) and Jehoiakim (2 Kgs 23:34-24:1).
  18. Ezekiel 23:17 tn Heb “The sons of Babel came to her on a bed of love.”
  19. Ezekiel 23:17 tn Heb “her soul.”
  20. Ezekiel 23:18 tn Heb “She exposed her harlotry and exposed her nakedness.”
  21. Ezekiel 23:18 tn Heb “my soul.”
  22. Ezekiel 23:18 tn Heb “my soul.”
  23. Ezekiel 23:20 tn Heb “She lusted after their concubines (?), whose flesh was the flesh of donkeys.” The phrase “their concubines” is difficult here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. It is possible that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of them. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” which is reflected in the translation above.
  24. Ezekiel 23:21 tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.
  25. Ezekiel 23:21 tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.
  26. Ezekiel 23:21 tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.
  27. Ezekiel 23:22 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  28. Ezekiel 23:23 sn Pekod was the name of an Aramean tribe (known as Puqudu in Mesopotamian texts) that lived in the region of the Tigris River.
  29. Ezekiel 23:23 sn Shoa was the name of a nomadic people (the Sutu) that lived in Mesopotamia.
  30. Ezekiel 23:23 sn Koa was the name of another Mesopotamian people group (the Qutu).
  31. Ezekiel 23:24 tn Heb “come against.”
  32. Ezekiel 23:24 tn This is the only occurrence of this term in the OT. The precise meaning is uncertain.
  33. Ezekiel 23:24 tn Heb “an assembly of peoples.”
  34. Ezekiel 23:24 tn Heb “I will place before them judgment.”
  35. Ezekiel 23:25 tn Heb “give.”
  36. Ezekiel 23:25 tn Heb “they will remove.” sn This method of punishment is attested among ancient Egyptian and Hittite civilizations. See W. Zimmerli, Ezekiel (Hermeneia), 1:489.
  37. Ezekiel 23:25 tn Heb “fall.”
  38. Ezekiel 23:27 tn Heb “I will cause your obscene conduct to cease from you and your harlotry from the land of Egypt.”
  39. Ezekiel 23:27 tn Heb “lift your eyes to them.”
  40. Ezekiel 23:28 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  41. Ezekiel 23:28 tn Heb “I am giving you into the hand of.”
  42. Ezekiel 23:29 tn The Hebrew term means “labor,” but by extension it can also refer to that for which one works.
  43. Ezekiel 23:29 tn Heb “The nakedness of your prostitution will be exposed, and your obscene conduct and your harlotry.”
  44. Ezekiel 23:30 tn The infinitive absolute continues the sequence begun in v. 28: “Look here, I am about to deliver you.” See Joüon 2:430 §123.w.
  45. Ezekiel 23:31 tn Heb “her cup.” A cup of intoxicating strong drink is used, here and elsewhere, as a metaphor for judgment because both leave one confused and reeling. (See Jer 25:15, 17, 28; Hab 2:16.) The cup of wrath is a theme also found in the NT (Mark 14:36).
  46. Ezekiel 23:32 sn The image of a deep and wide cup suggests the degree of punishment; it will be extensive and leave the victim helpless.
  47. Ezekiel 23:33 tn Heb “filled with.”
  48. Ezekiel 23:34 tn Heb “You will drink it and drain (it).”
  49. Ezekiel 23:34 tn D. I. Block compares this to the idiom of “licking the plate” (Ezekiel [NICOT], 1:754, n. 137). The text is difficult as the word translated “gnaw” is rare. The noun is used of the shattered pieces of pottery and so could envision a broken cup. But the Piel verb form is used in only one other place (Num 24:8), where it is a denominative from the noun “bone” and seems to mean to “break (bones).” Why it would be collocated with “sherds” is not clear. For this reason some emend the phrase to read “consume its dregs” (see L. C. Allen, Ezekiel [WBC], 2:44) or emend the verb to read “swallow,” as if the intoxicated Oholibah breaks the cup and then eats the very sherds in an effort to get every last drop of the beverage that dampens them.
  50. Ezekiel 23:34 sn The severe action is more extreme than beating the breasts in anguish (Isa 32:12; Nah 2:7). It is also ironic, for these are the very breasts she so blatantly offered to her lovers (vv. 3, 21).
  51. Ezekiel 23:35 tn Heb “and you cast me behind your back.” The expression pictures her rejection of the Lord (see 1 Kgs 14:9).
  52. Ezekiel 23:35 tn The word “punishment” is not in the Hebrew text but is demanded by the context.
  53. Ezekiel 23:36 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment. See 20:4 and 22:2.
  54. Ezekiel 23:37 sn The Lord speaks here in the role of the husband of the sisters.
  55. Ezekiel 23:37 tn Heb “they have passed to them for food.” The verb is commonly taken to refer to passing children through fire, especially as an offering to the pagan god Molech. See Jer 32:35.
  56. Ezekiel 23:38 tn Heb “in that day.”
  57. Ezekiel 23:40 tn Heb “to whom a messenger was sent, and look, they came.” Foreign alliances are in view here.
  58. Ezekiel 23:40 tn The Hebrew verb form is feminine singular, indicating that Oholibah (Judah) is specifically addressed here. This address continues through verse 42a (note “her”), but then both sisters are described in verse 42b, where the feminine pronouns are again plural.
  59. Ezekiel 23:42 tn Heb “(was) in her.”
  60. Ezekiel 23:42 tn Heb “and men from the multitude of mankind.”
  61. Ezekiel 23:42 tn An alternate reading is “drunkards.” Sheba is located in the area of modern day Yemen.
  62. Ezekiel 23:42 tn Heb “they”; the referents (the sisters) have been specified in the translation for the sake of clarity.
  63. Ezekiel 23:44 tn Heb “approached.” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach” but is also used as a euphemism for sexual relations.
  64. Ezekiel 23:45 tn Heb “and upright men will judge them (with) the judgment of adulteresses and the judgment of those who shed blood.”
  65. Ezekiel 23:46 tn Heb “assembly.”
  66. Ezekiel 23:46 tn Heb “give them to.”
  67. Ezekiel 23:47 tn The Hebrew text adds: “with fire.”
  68. Ezekiel 23:49 tn Heb “and the sins of your idols you will bear.” By extension it can mean the punishment for the sins.
Psalm 70-71

Psalm 70[a]

For the music director, by David; written to get God’s attention.[b]

70 O God, please be willing to rescue me.[c]
O Lord, hurry and help me.[d]
2 May those who are trying to take my life
be embarrassed and ashamed.[e]
May those who want to harm me
be turned back and ashamed.[f]
3 May those who say, “Aha! Aha!”
be driven back[g] and disgraced.[h]
4 May all those who seek you be happy and rejoice in you.
May those who love to experience[i] your deliverance say continually,[j]
“May God[k] be praised!”[l]
5 I am oppressed and needy.[m]
O God, hurry to me.[n]
You are my helper and my deliverer.
O Lord,[o] do not delay.

Psalm 71[p]

71 In you, O Lord, I have taken shelter.
Never let me be humiliated.
2 Vindicate me by rescuing me.[q]
Listen to me.[r] Deliver me.[s]
3 Be my protector and refuge,[t]
a stronghold where I can be safe.[u]
For you are my high ridge[v] and my stronghold.
4 My God, rescue me from the power[w] of the wicked,
from the hand of the cruel oppressor.
5 For you are my hope;
O Sovereign Lord, I have trusted in you since I was young.[x]
6 I have leaned on you since birth;[y]
you pulled me[z] from my mother’s womb.
I praise you continually.[aa]
7 Many are appalled when they see me,[ab]
but you are my secure shelter.
8 I praise you constantly
and speak of your splendor all day long.[ac]
9 Do not reject me in my old age.[ad]
When my strength fails, do not abandon me.
10 For my enemies talk about me;
those waiting for a chance to kill me plot my demise.[ae]
11 They say,[af] “God has abandoned him.
Run and seize him, for there is no one who will rescue him.”
12 O God, do not remain far away from me.
My God, hurry and help me.[ag]
13 May my accusers be humiliated and defeated.
May those who want to harm me[ah] be covered with scorn and disgrace.
14 As for me, I will wait continually,
and will continue to praise you.[ai]
15 I will tell about your justice,
and all day long proclaim your salvation,[aj]
though I cannot fathom its full extent.[ak]
16 I will come and tell about[al] the mighty acts of the Sovereign Lord.
I will proclaim your justice—yours alone.
17 O God, you have taught me since I was young,
and I am still declaring[am] your amazing deeds.
18 Even when I am old and gray,[an]
O God, do not abandon me,
until I tell the next generation about your strength,
and those coming after me about your power.[ao]
19 Your justice, O God, extends to the skies above;[ap]
you have done great things.[aq]
O God, who can compare to you?[ar]
20 Though you have allowed me to experience much trouble and distress,[as]
revive me once again.[at]
Bring me up once again[au] from the depths of the earth.
21 Raise me to a position of great honor.[av]
Turn and comfort me.[aw]
22 I will express my thanks to you with a stringed instrument,
praising[ax] your faithfulness, O my God.
I will sing praises to you accompanied by a harp,
O Holy One of Israel.[ay]
23 My lips will shout for joy. Yes,[az] I will sing your praises.
I will praise you when you rescue me.[ba]
24 All day long my tongue will also tell about your justice,
for those who want to harm me[bb] will be embarrassed and ashamed.[bc]

Footnotes

  1. Psalm 70:1 sn Psalm 70. This psalm is almost identical to Ps 40:13-17. The psalmist asks for God’s help and for divine retribution against his enemies.
  2. Psalm 70:1 tn Heb “to cause to remember.” The same form, a Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the superscription of Ps 38. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).
  3. Psalm 70:1 tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “Lord” rather than “God.”
  4. Psalm 70:1 tn Heb “hurry to my help.” See Pss 22:19; 38:22.
  5. Psalm 70:2 tn Heb “may they be embarrassed and ashamed, the ones seeking my life.” Ps 40:14 has “together” after “ashamed,” and “to snatch it away” after “my life.”
  6. Psalm 70:2 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies.sn See Ps 35:4 for a similar prayer.
  7. Psalm 70:3 tn The prefixed verbal form is understood as a jussive in this imprecation.
  8. Psalm 70:3 tn Heb “May they be turned back according to their shame, those who say, ‘Aha! Aha!’” Ps 40:15 has the verb “humiliated” instead of “turned back” and adds “to me” after “say.”
  9. Psalm 70:4 tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by God.
  10. Psalm 70:4 tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing on the godly.
  11. Psalm 70:4 tn Ps 40:16 uses the divine name “Lord” here instead of “God.”
  12. Psalm 70:4 tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great.” See Ps 35:27.
  13. Psalm 70:5 sn See Pss 35:10; 37:14.
  14. Psalm 70:5 tn Ps 40:17 has “may the Lord pay attention to me.”
  15. Psalm 70:5 tn Ps 40:17 has “my God” instead of “Lord.”
  16. Psalm 71:1 sn Psalm 71. The psalmist prays for divine intervention and expresses his confidence that God will protect and vindicate him. The first three verses are very similar to Ps 31:1-3a.
  17. Psalm 71:2 tn Heb “in your vindication rescue me and deliver me.” Ps 31:1 omits “and deliver me.”
  18. Psalm 71:2 tn Heb “turn toward me your ear.”
  19. Psalm 71:2 tn Ps 31:2 adds “quickly” before “deliver.”
  20. Psalm 71:3 tc Heb “become for me a rocky summit of a dwelling place.” The Hebrew term מָעוֹן (maʿon, “dwelling place”) should probably be emended to מָעוֹז (maʿoz, “refuge”; see Ps 31:2).
  21. Psalm 71:3 tc Heb “to enter, continually you commanded to deliver me.” The Hebrew phrase לָבוֹא תָּמִיד צִוִּיתָ (lavoʾ tamid tsivvita) should be emended to לְבֵית מְצוּדוֹת (levet metsudot, “a house of strongholds”; see Ps 31:2).
  22. Psalm 71:3 sn You are my high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
  23. Psalm 71:4 tn Heb “hand.”
  24. Psalm 71:5 tn Heb “O Lord Yahweh, my source of confidence from my youth.”
  25. Psalm 71:6 tn Heb “from the womb.”
  26. Psalm 71:6 tc The form in the MT is derived from גָּזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhi), from גוּח (gukh) or גִּיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (ʿuzzi, “my strength”; cf. NEB “my protector since I left my mother’s womb”).
  27. Psalm 71:6 tn Heb “in you [is] my praise continually.”
  28. Psalm 71:7 tn Heb “like a sign [i.e., portent or bad omen] I am to many.”
  29. Psalm 71:8 tn Heb “my mouth is filled [with] your praise, all the day [with] your splendor.”
  30. Psalm 71:9 tn Heb “do not cast me away at the time of old age.”
  31. Psalm 71:10 tn Heb “those who watch for my life consult together.”
  32. Psalm 71:11 tn Heb “saying.”
  33. Psalm 71:12 tn Heb “hurry to my help.”
  34. Psalm 71:13 tn Heb “those who seek my harm.”
  35. Psalm 71:14 tn Heb “and I add to all your praise.”
  36. Psalm 71:15 tn Heb “my mouth declares your vindication, all the day your deliverance.”
  37. Psalm 71:15 tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”
  38. Psalm 71:16 tn Heb “I will come with.”
  39. Psalm 71:17 tn Heb “and until now I am declaring.”
  40. Psalm 71:18 tn Heb “and even unto old age and gray hair.”
  41. Psalm 71:18 tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.
  42. Psalm 71:19 tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.sn Extends to the skies above. Similar statements are made in Pss 36:5 and 57:10.
  43. Psalm 71:19 tn Heb “you who have done great things.”
  44. Psalm 71:19 tn Or “Who is like you?”
  45. Psalm 71:20 tn Heb “you who have caused me to see many harmful distresses.”
  46. Psalm 71:20 tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV).
  47. Psalm 71:20 tn Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used adverbially to indicate repetition of the action in the next verb. See previous note. If understood as a statement of confidence, it would say, “you will bring me up once again” (cf. NIV, NRSV).
  48. Psalm 71:21 tn Heb “increase my greatness.” The prefixed verbal form is distinctly jussive, indicating this is a prayer or wish. The psalmist’s request for “greatness” (or “honor”) is not a boastful, self-serving prayer for prominence, but, rather, a request that God would vindicate by elevating him over those who are trying to humiliate him.
  49. Psalm 71:21 tn The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.)
  50. Psalm 71:22 tn The word “praising” is supplied in the translation for stylistic reasons.
  51. Psalm 71:22 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior.
  52. Psalm 71:23 tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.
  53. Psalm 71:23 tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.
  54. Psalm 71:24 tn Heb “those who seek my harm.”
  55. Psalm 71:24 tn Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.
New English Translation (NET)

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