◀ All Reading Plans / M’Cheyne Bible Reading Plan / Family: 2 Samuel 17; 2 Corinthians 10. Secret: Ezekiel 24; Psalm 72. (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 17

The Death of Ahithophel

17 Ahithophel said to Absalom, “Let me pick out 12,000 men. Then I will go and pursue David this very night. 2 When I catch up with[a] him he will be exhausted and worn out.[b] I will rout him, and the entire army that is with him will flee. I will kill only the king 3 and will bring the entire army back to you. In exchange for the life of the man you are seeking, you will get back everyone.[c] The entire army will return unharmed.”[d]

4 This seemed like a good idea to Absalom and to all the leaders[e] of Israel. 5 But Absalom said, “Call for[f] Hushai the Arkite, and let’s hear what he has to say.”[g] 6 So Hushai came to Absalom. Absalom said to him, “Here is what Ahithophel has advised. Should we follow his advice? If not, what would you recommend?”

7 Hushai replied to Absalom, “Ahithophel’s advice is not sound this time.”[h] 8 Hushai went on to say, “You know your father and his men—they are soldiers and are as dangerous as a bear out in the wild that has been robbed of her cubs.[i] Your father is an experienced soldier; he will not stay overnight with the army. 9 At this very moment he is hiding out in one of the caves or in some other similar place. If it should turn out that he attacks our troops first,[j] whoever hears about it will say, ‘Absalom’s army has been slaughtered!’ 10 If that happens even the bravest soldier—one who is lion-hearted—will virtually melt away. For all Israel knows that your father is a warrior and that those who are with him are brave. 11 My advice therefore is this: Let all Israel from Dan to Beer Sheba—in number like the sand by the sea—be mustered to you, and you lead them personally into battle. 12 We will come against him wherever he happens to be found. We will descend on him like the dew falls on the ground. Neither he nor any of the men who are with him will be spared alive—not one of them! 13 If he regroups in a city, all Israel will take up ropes to that city and drag it down to the valley, so that not a single pebble will be left there!”

14 Then Absalom and all the men of Israel said, “The advice of Hushai the Arkite sounds better than the advice of Ahithophel.” Now the Lord had decided[k] to frustrate the sound advice of Ahithophel, so that the Lord could bring disaster on Absalom.

15 Then Hushai reported to Zadok and Abiathar the priests, “Here is what Ahithophel has advised Absalom and the leaders[l] of Israel to do, and here is what I have advised. 16 Now send word quickly to David and warn him,[m] “Don’t spend the night at the fords[n] of the wilderness tonight. Instead, be sure you cross over,[o] or else the king and everyone who is with him may be overwhelmed.”[p]

17 Now Jonathan and Ahimaaz were staying in En Rogel. A female servant would go and inform them, and they would then go and inform King David. It was not advisable for them to be seen going into the city. 18 But a young man saw them on one occasion and informed Absalom. So the two of them quickly departed and went to the house of a man in Bahurim. There was a well in his courtyard, and they got down in it. 19 His wife then took the covering and spread it over the top of the well and scattered some grain over it. No one was aware of what she had done.

20 When the servants of Absalom approached the woman at her home, they asked, “Where are Ahimaaz and Jonathan?” The woman replied to them, “They crossed over the stream.” Absalom’s men[q] searched but did not find them, so they returned to Jerusalem.

21 After the men had left, Ahimaaz and Jonathan[r] climbed out of the well. Then they left and informed King David. They advised David, “Get up and cross the stream[s] quickly, for Ahithophel has devised a plan to catch you.”[t] 22 So David and all the people who were with him got up and crossed the Jordan River.[u] By dawn there was not one person left who had not crossed the Jordan.

23 When Ahithophel realized that his advice had not been followed, he saddled his donkey and returned to his house in his hometown. After setting his household in order, he hanged himself. So he died and was buried in the grave[v] of his father.

24 Meanwhile David had gone to Mahanaim, while Absalom and all the men of Israel had crossed the Jordan River. 25 Absalom had made Amasa general in command of the army in place of Joab. (Now Amasa was the son of an Israelite man named Jether, who had married[w] Abigail the daughter of Nahash and sister of Zeruiah, Joab’s mother.) 26 The army of Israel[x] and Absalom camped in the land of Gilead.

27 When David came to Mahanaim, Shobi the son of Nahash from Rabbah of the Ammonites, Makir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim 28 brought bedding, basins, and pottery utensils. They also brought food for David and all who were with him, including wheat, barley, flour, roasted grain, beans, lentils,[y] 29 honey, curds, flocks, and cheese.[z] For they said, “The people are no doubt hungry, tired, and thirsty there in the desert.”[aa]

Footnotes

  1. 2 Samuel 17:2 tn Heb “and I will come upon him.”
  2. 2 Samuel 17:2 tn Heb “exhausted and slack of hands.”
  3. 2 Samuel 17:3 tc Heb “like the returning of all, the man whom you are seeking.” The LXX reads differently: “And I will return all the people to you the way a bride returns to her husband, except for the life of the one man whom you are seeking.” The other early versions also struggled with this verse. Modern translations are divided as well: the NAB, NRSV, REB, and NLT follow the LXX, while the NASB and NIV follow the Hebrew text.
  4. 2 Samuel 17:3 tn Heb “all of the people will be safe.”
  5. 2 Samuel 17:4 tn Heb “elders.”
  6. 2 Samuel 17:5 tc In the MT the verb is singular, but in the LXX, the Syriac Peshitta, and Vulgate it is plural.
  7. 2 Samuel 17:5 tn Heb “what is in his mouth.”
  8. 2 Samuel 17:7 tn Heb “Not good is the advice which Ahithophel has advised at this time.”
  9. 2 Samuel 17:8 tc The LXX (with the exception of the recensions of Origen and Lucian) repeats the description as follows: “Just as a female bear bereft of cubs in a field.”
  10. 2 Samuel 17:9 tn Heb “that he falls on them [i.e., Absalom’s troops] at the first [encounter]; or “that some of them [i.e., Absalom’s troops] fall at the first [encounter].”
  11. 2 Samuel 17:14 tn Heb “commanded.”
  12. 2 Samuel 17:15 tn Heb “elders.”
  13. 2 Samuel 17:16 tn Heb “send quickly and tell David saying.”
  14. 2 Samuel 17:16 tc The MT reads “the rift valleys (עֲרָבוֹת, ʿaravot) of the wilderness.” The plural form typically refers to the gently sloping plains at the basin of the rift valley just north of the Dead Sea (while the larger rift valley extends from Galilee to the Gulf of Aqaba). Many translations render as the “fords” (NASB, ESV, NIV, NRSV) assuming the reversal of two letters as עֲבָרוֹת (ʿavarot, “fords, crossing”).
  15. 2 Samuel 17:16 tn That is, “cross over the Jordan River.”
  16. 2 Samuel 17:16 tn Heb “swallowed up.”
  17. 2 Samuel 17:20 tn Heb “they”; the referents (Absalom’s men) have been specified in the translation for clarity.
  18. 2 Samuel 17:21 tn Heb “they”; the referents (Ahimaaz and Jonathan) have been specified in the translation for clarity.
  19. 2 Samuel 17:21 tn Heb “the water.”
  20. 2 Samuel 17:21 tn Heb “for thus Ahithophel has devised against you.” The expression “thus” is narrative shorthand, referring to the plan outlined by Ahithophel (see vv. 1-3). The men would surely have outlined the plan in as much detail as they had been given by the messenger.
  21. 2 Samuel 17:22 tn The word “River” is not in the Hebrew text here or in v. 24, but has been supplied in the translation for clarity.
  22. 2 Samuel 17:23 tc The Greek recensions of Origen and Lucian have here “house” for “grave.”
  23. 2 Samuel 17:25 tn Heb “come to.”
  24. 2 Samuel 17:26 tn Heb “and Israel.”
  25. 2 Samuel 17:28 tc The MT adds “roasted grain” וְקָלִי (veqali) at the end of v. 28, apparently accidentally repeating the word from its earlier occurrence in this verse. With the LXX, the Syriac Peshitta, and an Old Latin ms the translation deletes this second occurrence of the word.
  26. 2 Samuel 17:29 tn Heb “cheese of the herd,” probably referring to cheese from cow’s milk (rather than goat’s milk).
  27. 2 Samuel 17:29 tn Or “wilderness” (so KJV, NASB, NRSV, TEV, NLT).
2 Corinthians 10

Paul’s Authority from the Lord

10 Now I, Paul, appeal to you[a] personally[b] by the meekness and gentleness[c] of Christ (I who am meek[d] when present among[e] you, but am full of courage[f] toward you when away!)— 2 now I ask that when I am present I may not have to be bold with the confidence that (I expect) I will dare to use against some who consider us to be behaving[g] according to human standards.[h] 3 For though we live[i] as human beings,[j] we do not wage war according to human standards,[k] 4 for the weapons of our warfare are not human weapons,[l] but are made powerful by God[m] for tearing down strongholds.[n] We tear down arguments[o] 5 and every arrogant obstacle[p] that is raised up against the knowledge of God, and we take every thought captive to make it obey[q] Christ. 6 We are also ready to punish every act of disobedience,[r] whenever your obedience is complete. 7 You are looking at outward appearances.[s] If anyone is confident that he belongs to Christ, he should reflect on this again: Just as he himself belongs to Christ, so too do we. 8 For if I boast somewhat more about our authority that the Lord gave us[t] for building you up and not for tearing you down, I will not be ashamed of doing so.[u] 9 I do not want to seem as though I am trying to terrify you with my letters, 10 because some say, “His letters are weighty and forceful, but his physical presence is weak[v] and his speech is of no account.”[w] 11 Let such a person consider this: What we say[x] by letters when we are absent, we also are in actions when we are present.

Paul’s Mission

12 For we would not dare to classify or compare ourselves with some of those who recommend themselves. But when they measure themselves by themselves and compare themselves with themselves, they are without understanding.[y] 13 But we will not boast beyond certain limits,[z] but will confine our boasting[aa] according to the limits of the work to which God has appointed us,[ab] that reaches even as far as you. 14 For we were not overextending ourselves, as though we did not reach as far as you, because we were the first to reach as far as you with the gospel about Christ.[ac] 15 Nor do we boast beyond certain limits[ad] in the work[ae] done by others, but we hope[af] that as your faith continues to grow, our work may be greatly expanded[ag] among you according to our limits,[ah] 16 so that we may preach the gospel in the regions that lie beyond you, and not boast of work already done in another person’s area. 17 But the one who boasts must boast in the Lord.[ai] 18 For it is not the person who commends himself who is approved, but the person the Lord commends.

Footnotes

  1. 2 Corinthians 10:1 tn The Greek pronoun (“you”) is plural.
  2. 2 Corinthians 10:1 tn The word “personally” is supplied to reflect the force of the Greek intensive pronoun αὐτός (autos) at the beginning of the verse.
  3. 2 Corinthians 10:1 tn Or “leniency and clemency.” D. Walker, “Paul’s Offer of Leniency of Christ (2 Corinthians 10:1): Populist Ideology and Rhetoric in a Pauline Letter Fragment (2 Cor 10:1-13:10)” (Ph.D. diss., University of Chicago, 1998), argues for this alternative translation for three main reasons: (1) When the two Greek nouns πραΰτης and ἐπιείκεια (prautēs and epieikeia) are used together, 90% of the time the nuance is “leniency and clemency.” (2) “Leniency and clemency” has a military connotation, which is precisely what appears in the following verses. (3) 2 Cor 10-13 speaks of Paul’s sparing use of his authority, which points to the nuance of “leniency and clemency.”
  4. 2 Corinthians 10:1 tn Or “who lack confidence.”
  5. 2 Corinthians 10:1 tn Or “when face-to-face with.”
  6. 2 Corinthians 10:1 tn Or “but bold.”
  7. 2 Corinthians 10:2 tn Grk “consider us as walking.”
  8. 2 Corinthians 10:2 tn Grk “according to the flesh.”
  9. 2 Corinthians 10:3 tn Grk “we walk.”
  10. 2 Corinthians 10:3 tn Grk “in the flesh.”
  11. 2 Corinthians 10:3 tn Grk “according to the flesh.”
  12. 2 Corinthians 10:4 tn Grk “are not fleshly [weapons].” The repetition of the word “warfare” does not occur in the Greek text, but is supplied for clarity.
  13. 2 Corinthians 10:4 tn Or “but (are) divinely powerful,” “but they have divine power,” or “but are powerful for God’s [service]”; Grk “but are powerful to God.”
  14. 2 Corinthians 10:4 sn Ultimately Paul is referring here to the false arguments of his opponents, calling them figuratively “strongholds.” This Greek word (ὀχύρωμα, ochurōma) is used only here in the NT.
  15. 2 Corinthians 10:4 tn Or “speculations.”
  16. 2 Corinthians 10:5 tn The phrase “every arrogant obstacle” could be translated simply “all arrogance” (so L&N 88.207).
  17. 2 Corinthians 10:5 tn Grk “to the obedience of Christ,” but since Χριστοῦ (Christou) is clearly an objective genitive here, it is better to translate “to make it obey Christ.”
  18. 2 Corinthians 10:6 tn Or “punish all disobedience.”
  19. 2 Corinthians 10:7 tn The phrase is close to a recognized idiom for judging based on outward appearances (L&N 30.120). Some translators see a distinction, however, and translate 2 Cor 10:7a as “Look at what is in front of your eyes,” that is, the obvious facts of the case (so NRSV).
  20. 2 Corinthians 10:8 tn The word “us” is not in the Greek text but is supplied. Indirect objects in Greek were often omitted when clear from the context, and must be supplied for the modern English reader.
  21. 2 Corinthians 10:8 tn Grk “I will not be put to shame,” “I will not be ashamed.” The words “of doing so” are supplied to clarify for the reader that Paul will not be ashamed of boasting somewhat more about the authority the Lord gave him (beginning of v. 8).
  22. 2 Corinthians 10:10 tn Or “unimpressive.”
  23. 2 Corinthians 10:10 tn Or “is contemptible”; Grk “is despised.”
  24. 2 Corinthians 10:11 tn Grk “what we are in word.”
  25. 2 Corinthians 10:12 tn Or “they are unintelligent.”
  26. 2 Corinthians 10:13 tn Or “boast excessively.” The phrase εἰς τὰ ἄμετρα (eis ta ametra) is an idiom; literally it means “into that which is not measured,” that is, a point on a scale that goes beyond what might be expected (L&N 78.27).
  27. 2 Corinthians 10:13 tn The words “will confine our boasting” are not in the Greek text, but the reference to boasting must be repeated from the previous clause to clarify for the modern reader what is being limited.
  28. 2 Corinthians 10:13 tn Grk “according to the measure of the rule which God has apportioned to us as a measure”; for the translation used in the text see L&N 37.100.
  29. 2 Corinthians 10:14 tn Grk “with the gospel of Christ,” but since Χριστοῦ (Christou) is clearly an objective genitive here, it is better to translate “with the gospel about Christ.”
  30. 2 Corinthians 10:15 tn Or “boast excessively.” The phrase εἰς τὰ ἄμετρα (eis ta ametra) is an idiom; literally it means “into that which is not measured,” that is, a point on a scale that goes beyond what might be expected (L&N 78.27).
  31. 2 Corinthians 10:15 tn Or “in the labors.”
  32. 2 Corinthians 10:15 tn Grk “but we have the hope.”
  33. 2 Corinthians 10:15 tn Or “greatly enlarged.”
  34. 2 Corinthians 10:15 tn That is, Paul’s work might be greatly expanded within the area of activity assigned to him by God.
  35. 2 Corinthians 10:17 tn The traditional translation (“let the one who boasts boast in the Lord”) can be understood as merely permissive by the English reader, but the Greek verb καυχάσθω (kauchasthō) is a third person imperative.sn A quotation from Jer 9:24 (also quoted in 1 Cor 1:31).
Ezekiel 24

The Boiling Pot

24 The Lord’s message came to me in the ninth year, in the tenth month, on the tenth day of the month:[a] 2 “Son of man, write down the name of this day, this very day. The king of Babylon has laid siege[b] to Jerusalem this very day. 3 Recite a proverb to this rebellious house[c] and say to them, ‘This is what the Sovereign Lord says:

“‘Set on the pot,[d] set it on,
pour water in it too;
4 add the pieces of meat to it,
every good piece,
the thigh and the shoulder;
fill it with choice bones.
5 Take the choice bone of the flock,
heap up wood under it;
boil rapidly,
and boil its bones in it.

6 “‘Therefore this is what the Sovereign Lord says:

Woe to the city of bloodshed,
the pot whose rot[e] is in it,
whose rot has not been removed[f] from it!
Empty it piece by piece.
No lot has fallen on it.[g]
7 For her blood was in it;
she poured it on an exposed rock;
she did not pour it on the ground to cover it up with dust.
8 To arouse anger, to take vengeance,
I have placed her blood on an exposed rock so that it cannot be covered up.

9 “‘Therefore this is what the Sovereign Lord says:

Woe to the city of bloodshed!
I will also make the pile high.
10 Pile up the wood, kindle the fire;
cook the meat well, mix in the spices,
let the bones be charred.
11 Set the empty pot on the coals,[h]
until it becomes hot and its copper glows,
until its uncleanness melts within it and its rot[i] is consumed.
12 It has tried my patience;[j]
yet its thick rot is not removed[k] from it.
Subject its rot to the fire![l]
13 You mix uncleanness with obscene conduct.[m]
I tried to cleanse you,[n] but you are not clean.
You will not be cleansed from your uncleanness[o]
until I have exhausted my anger on you.

14 “‘I the Lord have spoken; judgment[p] is coming and I will act! I will not relent, or show pity, or be sorry![q] I will judge you[r] according to your conduct[s] and your deeds, declares the Sovereign Lord.’”

Ezekiel’s Wife Dies

15 The Lord’s message came to me: 16 “Son of man, realize that I am about to take the delight of your eyes away from you with a jolt,[t] but you must not mourn or weep or shed tears. 17 Groan to moan for the dead,[u] but do not perform mourning rites.[v] Bind on your turban[w] and put your sandals on your feet. Do not cover your lip[x] and do not eat food brought by others.”[y]

18 So I spoke to the people in the morning, and my wife died in the evening. In the morning[z] I acted just as I was commanded. 19 Then the people said to me, “Will you not tell us what these things you are doing mean for us?”

20 So I said to them: “The Lord’s message came to me: 21 Say to the house of Israel, ‘This is what the Sovereign Lord says: Realize I am about to desecrate my sanctuary—the source of your confident pride,[aa] the object in which your eyes delight,[ab] and your life’s passion.[ac] Your very own sons and daughters whom you have left behind will die[ad] by the sword. 22 Then you will do as I have done: You will not cover your lip or eat food brought by others.[ae] 23 Your turbans will be on your heads and your sandals on your feet; you will not mourn or weep, but you will rot[af] for your iniquities[ag] and groan among yourselves. 24 Ezekiel will be an object lesson for you; you will do all that he has done. When it happens, then you will know that I am the Sovereign Lord.’

25 “And you, son of man, this is what will happen on the day I take[ah] from them their stronghold—their beautiful source of joy, the object in which their eyes delight, and the main concern of their lives,[ai] as well as their sons and daughters:[aj] 26 On that day a fugitive will come to you to report the news.[ak] 27 On that day you will be able to speak again;[al] you will talk with the fugitive and be silent no longer. You will be an object lesson for them, and they will know that I am the Lord.”

Footnotes

  1. Ezekiel 24:1 tn The date of this oracle was January 15, 588 b.c.
  2. Ezekiel 24:2 tn Heb “lean on, put pressure on.”
  3. Ezekiel 24:3 sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).
  4. Ezekiel 24:3 sn See Ezek 11:3-12.
  5. Ezekiel 24:6 tn Or “rust.”
  6. Ezekiel 24:6 tn Heb “has not gone out.”
  7. Ezekiel 24:6 tn Here “lot” may refer to the decision made by casting lots; it is not chosen at all.
  8. Ezekiel 24:11 tn Heb “set it upon its coals, empty.”
  9. Ezekiel 24:11 tn Or “rust” (so also in v. 12).
  10. Ezekiel 24:12 tn Heb “(with) toil she has wearied.” The meaning of the statement is unclear in the Hebrew text; some follow the LXX and delete it. The first word in the statement (rendered “toil” in the literal translation above) occurs only here in the OT, and the verb “she has wearied” lacks a stated object. Elsewhere the Hiphil of the verb refers to wearying someone or trying someone’s patience. The feminine subject is apparently the symbolic pot.
  11. Ezekiel 24:12 tn Heb “does not go out.”
  12. Ezekiel 24:12 tn Heb “in fire its rust.” The meaning of the expression is unclear. The translation understands the statement as a command to burn the rust away. See D. I. Block, Ezekiel (NICOT), 1:768.
  13. Ezekiel 24:13 tn Heb “in your uncleanness (is) obscene conduct.”
  14. Ezekiel 24:13 tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.
  15. Ezekiel 24:13 tn The Hebrew text adds the word “again.”
  16. Ezekiel 24:14 tn Heb “it”; the referent has been specified in the translation for clarity.
  17. Ezekiel 24:14 tn Or perhaps, “change my mind.”
  18. Ezekiel 24:14 tc Some medieval Hebrew mss and the major ancient versions read a first person verb here. Most Hebrew mss read have an indefinite subject, “they will judge you,” which could be translated, “you will be judged.”
  19. Ezekiel 24:14 tn Heb “ways.”
  20. Ezekiel 24:16 tn Heb “a strike.”
  21. Ezekiel 24:17 tn As it stands in the MT, the syntax is difficult. Most translations say something like “groan in silence,” but this is problematic. According to their form, the two verbs that begin the verse, הֵאָנֵק (heʾanek; to groan) and דֹּם (dom; to be silent), may each be parsed as either imperative or infinitive construct. This allows four possible sequences. An infinitive followed by an infinitive would lack a main verb and can be dismissed. An infinitive followed by an imperative is improper syntax and nowhere occurs with both in the same clause. An imperative followed by an infinitive is very rare. The only three clear cases (Ps 33:3; Isa 1:16; 23:16) appear to involve infinitive complements, which does not fit these terms. Two imperatives back to back are common, occurring over 200 times, but in no case does the second imperative tell the manner of the action in the first (except perhaps a couple disputable parsings of מַהֵר (maher; be quick). So there is no combination of the forms in the MT that supports the common translation. It may also be said that groaning and being silent are mutually exclusive concepts. However, there is a rare homonym, also attested in the cognate languages Ugaritic and Akkadian, another root דמם (dmm), which means to moan. The translation above follows the suggestion of M. Greenberg that דֹּם מֵתִים (dom metim) be taken together and דֹּם be derived from דָּמַם (damam, “to moan, murmur”) meaning: “Groan a moaning for the dead.” See M. Greenberg, Ezekiel (AB), 2:508. Note that in verse 23 Ezekiel affirms that the people will moan to each other (though there the root is נָהַם, naham); therefore, it is reasonable to suppose that Ezekiel is moaning here, since his actions forecast theirs.
  22. Ezekiel 24:17 tn Heb “(For) the dead mourning you shall not conduct.” In the Hebrew text the word translated “dead” is plural, indicating that mourning rites are in view. Such rites would involve outward demonstrations of one’s sorrow, including wailing and weeping.
  23. Ezekiel 24:17 sn The turban would normally be removed for mourning (Josh 7:6; 1 Sam 4:12).
  24. Ezekiel 24:17 sn Mourning rites included covering the lower part of the face. See Lev 13:45.
  25. Ezekiel 24:17 tn Heb “the bread of men.” The translation follows the suggestion accepted by M. Greenberg (Ezekiel [AB], 2:509) that this refers to a meal brought by comforters to the one mourning. Some repoint the consonantal text to read “the bread of despair” (see L. C. Allen, Ezekiel [WBC], 2:56), while others, with support from the Targum and Vulgate, emend the consonantal text to read “the bread of mourners” (see D. I. Block, Ezekiel [NICOT], 1:784).
  26. Ezekiel 24:18 tn This almost certainly refers to the following morning. For a discussion of various interpretive options in understanding the chronology reflected in verse 18, see D. I. Block, Ezekiel (NICOT), 1:790.
  27. Ezekiel 24:21 tn Heb “the pride of your strength” means “your strong pride.”
  28. Ezekiel 24:21 sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”), so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.
  29. Ezekiel 24:21 tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.”
  30. Ezekiel 24:21 tn Heb “fall.”
  31. Ezekiel 24:22 tn See v. 17.
  32. Ezekiel 24:23 tn The same verb appears in 4:17 and 33:10.
  33. Ezekiel 24:23 tn Or “in your punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18:17, 18, 19, 20; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.
  34. Ezekiel 24:25 tn Heb “(Will) it not (be) in the day I take?”
  35. Ezekiel 24:25 tn Heb “the uplifting of their soul.” According to BDB 672 s.v. מַשָּׂא 2, the term “uplifting” refers to “that to which they lift up their soul, their heart’s desire.” However, this text is the only one listed for this use. It seems more likely here that the term has its well-attested nuance of “burden, load,” referring to that which weighs them down emotionally and is a constant source of concern or worry.
  36. Ezekiel 24:25 tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse 21. The children constitute a separate category.
  37. Ezekiel 24:26 tn Heb “to make the ears hear.”
  38. Ezekiel 24:27 tn Heb “your mouth will open.”
Psalm 72

Psalm 72[a]

For[b] Solomon.

72 O God, grant the king the ability to make just decisions.[c]
Grant the king’s son[d] the ability to make fair decisions.[e]
2 Then he will judge[f] your people fairly,
and your oppressed ones[g] equitably.
3 The mountains will bring news of peace to the people,
and the hills will announce justice.[h]
4 He will defend[i] the oppressed among the people;
he will deliver[j] the children[k] of the poor
and crush the oppressor.
5 People will fear[l] you[m] as long as the sun and moon remain in the sky,
for generation after generation.[n]
6 He[o] will descend like rain on the mown grass,[p]
like showers that drench[q] the earth.[r]
7 During his days the godly will flourish;[s]
peace will prevail as long as the moon remains in the sky.[t]
8 May he rule[u] from sea to sea,[v]
and from the Euphrates River[w] to the ends of the earth.
9 Before him the coastlands[x] will bow down,
and his enemies will lick the dust.[y]
10 The kings of Tarshish[z] and the coastlands will offer gifts;
the kings of Sheba[aa] and Seba[ab] will bring tribute.
11 All kings will bow down to him;
all nations will serve him.
12 For he will rescue the needy[ac] when they cry out for help,
and the oppressed[ad] who have no defender.
13 He will take pity[ae] on the poor and needy;
the lives of the needy he will save.
14 From harm and violence he will defend them;[af]
he will value their lives.[ag]
15 May he live![ah] May they offer him gold from Sheba.[ai]
May they continually pray for him.
May they pronounce blessings on him all day long.[aj]
16 May there be[ak] an abundance[al] of grain in the earth;
on the tops[am] of the mountains may it[an] sway.[ao]
May its[ap] fruit trees[aq] flourish[ar] like the forests of Lebanon.[as]
May its crops[at] be as abundant[au] as the grass of the earth.[av]
17 May his fame endure.[aw]
May his dynasty last as long as the sun remains in the sky.[ax]
May they use his name when they formulate their blessings.[ay]
May all nations consider him to be favored by God.[az]
18 The Lord God, the God of Israel, deserves praise.[ba]
He alone accomplishes amazing things.[bb]
19 His glorious name deserves praise[bc] forevermore.
May his majestic splendor[bd] fill the whole earth.
We agree! We agree![be]
20 This collection of the prayers of David son of Jesse ends here.[bf]

Footnotes

  1. Psalm 72:1 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
  2. Psalm 72:1 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
  3. Psalm 72:1 tn Heb “O God, your judgments to [the] king give.”
  4. Psalm 72:1 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
  5. Psalm 72:1 tn Heb “and your justice to [the] son of [the] king.”
  6. Psalm 72:2 tn The prefixed verbal form appears to be an imperfect, not a jussive.
  7. Psalm 72:2 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
  8. Psalm 72:3 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.
  9. Psalm 72:4 tn Heb “judge [for].”
  10. Psalm 72:4 tn The prefixed verbal form appears to be an imperfect, not a jussive.
  11. Psalm 72:4 tn Heb “sons.”
  12. Psalm 72:5 tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.” See Ps 33:8. Some interpreters, with the support of the LXX, prefer to read וְיַאֲרִיךְ (veyaʾarikh, “and he [the king in this case] will prolong [days]”), that is, “will live a long time” (cf. NIV, NRSV).
  13. Psalm 72:5 tn God is the addressee (see vv. 1-2).
  14. Psalm 72:5 tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.
  15. Psalm 72:6 tn That is, the king (see vv. 2, 4).
  16. Psalm 72:6 tn The rare term גֵּז (gez) refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.
  17. Psalm 72:6 tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzefu). The translation assumes the latter.
  18. Psalm 72:6 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
  19. Psalm 72:7 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
  20. Psalm 72:7 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
  21. Psalm 72:8 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
  22. Psalm 72:8 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
  23. Psalm 72:8 tn Heb “the river,” a reference to the Euphrates.
  24. Psalm 72:9 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
  25. Psalm 72:9 sn As they bow down before him, it will appear that his enemies are licking the dust.
  26. Psalm 72:10 sn Tarshish was a distant western port, the precise location of which is uncertain.
  27. Psalm 72:10 sn Sheba was located in Arabia.
  28. Psalm 72:10 sn Seba was located in Africa.
  29. Psalm 72:12 tn The singular is representative. The typical needy individual here represents the entire group.
  30. Psalm 72:12 tn The singular is representative. The typical oppressed individual here represents the entire group.
  31. Psalm 72:13 tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).
  32. Psalm 72:14 tn Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).
  33. Psalm 72:14 tn Heb “their blood will be precious in his eyes.”
  34. Psalm 72:15 tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (yekhi hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).
  35. Psalm 72:15 tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.
  36. Psalm 72:15 tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.
  37. Psalm 72:16 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
  38. Psalm 72:16 tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sefiakh, “second growth”).
  39. Psalm 72:16 tn Heb “top” (singular).
  40. Psalm 72:16 tn That is, the grain.
  41. Psalm 72:16 tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
  42. Psalm 72:16 tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (ʾerets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (roʾsh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
  43. Psalm 72:16 tn Heb “fruit.”
  44. Psalm 72:16 tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (veyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (vaʿamir, “and [its] crops”).
  45. Psalm 72:16 tn Heb “like Lebanon.”
  46. Psalm 72:16 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (ʿamir, “crops”).
  47. Psalm 72:16 tn The translation assumes that the verb צוּץ (tsuts, “flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.
  48. Psalm 72:16 tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
  49. Psalm 72:17 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
  50. Psalm 72:17 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yenayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
  51. Psalm 72:17 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (ʾashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.
  52. Psalm 72:17 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
  53. Psalm 72:18 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
  54. Psalm 72:18 tn Heb “[the] one who does amazing things by himself.”
  55. Psalm 72:19 tn Heb “[be] blessed.”
  56. Psalm 72:19 tn Or “glory.”
  57. Psalm 72:19 tn Heb “surely and surely” (אָמֵן וְאָמֵן [ʾamen veʾamen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
  58. Psalm 72:20 tn Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1-2, 10, 33, 42-50, 66-67, 71-72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108-110, 122, 124, 131, 138-145).
New English Translation (NET)

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