Sermon and Worship Resources

Showing 1701 to 1725 of 2157 results

Judges 20:1-48

Understanding Series

Cheryl A. Brown

... her husband’s, that is, his taking the severely wounded woman on a journey home. The most logical assumption is that she died from Gibeahite abuse. 20:29–48 Then Israel set an ambush around Gibeah (v. 29): Some commentators believe the repeated version in vv. 36b–48 reflects two different sources underlying the account. But Hb. narrative convention frequently gives the same information twice, once in summary fashion and then in detail. Note the parallels with the story of Abimelech (9:32–34, 39–40 ...

1702. Naomi and Ruth

Ruth 1:1-22

Understanding Series

Michael S. Moore

... this in mind, yet the fact that she raises the specter of ‘agûnâ-life at all seems calculated to convince these widows to stay in Moab and rebuild their lives. No, my daughters. It is more bitter for me than for you. The versions disagree significantly on how to read this sentence. LXX, followed by RSV, ignores the comparison, reading “it is bitter to me for your sake.” Syriac concurs, adding, “I am more bitter than you.” Targum embellishes the opposite way: “my soul is not bitter.” Vulgate ...

1703. Ruth Meets Boaz

Ruth 2:1-23

Understanding Series

Michael S. Moore

... form of the well-known noun shalom, usually translated “peace” in English Bibles. In its verbal form (shalem) it can be rendered “to complete,” “to make whole,” “to restore,” “to make good,” or “to pay back.” Thus the versions vary significantly. LXX, for example, uses a contractual term from the world of economics (apotino) to explain Boaz’s repayment. Vulgate translates shalem with reddere, a term which can sometimes be translated “to render” or “to translate” (“May the ...

1704. Ruth and Boaz on the Threshing Floor

Ruth 3:1-18

Understanding Series

Michael S. Moore

... ). This is a rare term found only four times in the Hebrew Bible (three of which are in this chapter, 3:4, 7, 8). In Modern Hebrew this word denotes “the place for the feet, the bottom,” for example, of a bedstead. The versions offer little interpretive help. LXX reads “you shall uncover the things (?) near his feet” (apokalupseis ta pros podon autou), a translation that does little more than recognize the problem, not resolve it. Syr reads “his feet” (rglwhy), as does Tg (ryglwy), even though ...

1705. Levi

1 Chronicles 6:1-30

Understanding Series

Louis C. Jonker

... ” in a generic, tribal sense and in a more specific sense referring to a particular part of the priesthood should, therefore, be kept in mind here. First Chronicles 6:16 functions as an introduction to this genealogy, with 6:17–19 as a segmented version of the descendants of each of Levi’s sons. A next, smaller subsection opens with the remark (6:19b) that these are the clans of the Levites listed according to their fathers. In 6:20–21 a linear presentation of the Gershonites is offered, followed ...

1706. Issachar

1 Chronicles 7:1-5

Understanding Series

Louis C. Jonker

... the Chronicler projected to a time during the reign of David. 7:6–12 Benjamin receives separate treatment in the next genealogical section (8:1–40), but this subsection also deals with his descendants. (Interestingly enough, the two versions of Benjamin’s genealogy differ significantly.) Commentators normally credit the inclusion of Benjamin at this position to the sources of which the Chronicler probably made use. Specifically, Genesis 46 and Numbers 26 discuss Benjamin at this position. Benjamin ...

1707. Preparations for the Temple

1 Chronicles 22:2-19

Understanding Series

Louis C. Jonker

... before his death, does not mark the closure of the preceding section but is rather a proleptic summary of what follows. 22:9 Various studies show that the theme of rest, peace, and quietness is not only characteristic of the Chronicler’s version of Solomon’s history but also forms a golden thread running throughout the books of Chronicles. Terminological patterns in Chronicles confirm (1) that Solomon’s reign is seen as a paradigm of the rest, peace, and quietness that Yahweh gives to Israel ...

1708. Rebuilding the Altar

Ezra 3:1-6

Understanding Series

Leslie C. Allen

... It is at variance with the limit of thirty years in Num. 4:2–3; 1 Chr. 23:2–3, and was doubtless dictated by the scarcity of Levites. 3:9 The NIV has rightly corrected the MT “Judah” to Hodaviah, following 2:40 and the reading of the Syriac version here. However, we need to go further and adapt the MT banayw (his sons) to a name, “Binnui,” with the NRSV, REB, and NJB (see BHS), as also in 2:40. See the discussion of both cases in Barthélemy, Critique textuelle, vol. 1, p. 527. The reference to ...

1709. Tattenai's Letter to Darius

Ezra 5:1-17

Understanding Series

Leslie C. Allen

... It was clearly an exaggerated, diplomatic attempt to claim that the original decree had not lapsed, and the present work was covered by the original authorization. To have openly admitted the stoppage of 4:24 would have weakened their case. Tattenai took the elders’ version at face value, but he felt it necessary to obtain official verification of Cyrus’ decree. He left it to the king to decide whether its validity should be extended to the present. He himself clearly had no objection to the work, which ...

1710. Nehemiah’s Prayer

Nehemiah 1:1-11

Understanding Series

Leslie C. Allen

... imply that he added both the prayer and the adaptation. But the objections that scholars have raised regarding the authenticity of the prayer are not compelling. The existing prayer seems to have provided a springboard for editorial development, so that the present version of the mission finds its logical basis in the prayer, as we shall observe in chapter 8. It is a penitential prayer that reflects the sorry plight of the Judeans mentioned in verse 3. It is expressed in liturgical language derived from ...

1711. Ezra Reads the Law

Neh 7:73b–8:18

Understanding Series

Leslie C. Allen

... Day of Atonement. 8:15 Proclaim: The source seems to be the general proclamation of the festivals commanded in Lev. 23:4, 37, although a different Heb. verb is used (Williamson, Ezra, Nehemiah, p. 295). The proclamation in v. 15 was Ezra’s hermeneutical version of that commanded in the Torah. Fishbane, Biblical Interpretation, pp. 109–12, has done a valuable study of vv. 13–15, which Williamson has qualified in “History,” pp. 29–31. 8:16 The Gate of Ephraim: See 12:39 for its general location on ...

1712. The Agreement of the People

Neh 9:38–10:39

Understanding Series

Leslie C. Allen

... relate to the religious reforms of his second term as governor recorded in chapter 13. This close affinity with chapter 13 suggests that the communal pledge was sworn after the events recorded there; it was the community’s adoption of a codified version of Nehemiah’s ad hoc measures. However, in the ideal presentation offered in the current arrangement of texts, which would serve as a model for the community thereafter, the pledge is put earlier, as a final step in a threefold program of reorientation ...

1713. Purim Celebrated

Esther 9:20-32

Understanding Series

Timothy S. Laniak

... will be joined by Gentiles who respond to the irresistible presence of God in their midst (Zech. 8:20–23). The reference to this second letter (in v. 29) is confusing and may not reflect the original text. (The Septuagint and Syriac versions do not include the phrase.) The sentence apparently means that Esther and Mordecai wrote a second letter to confirm authoritatively the observance of Purim, which was initiated spontaneously and regulated by Mordecai’s first letter. It is important to appreciate the ...

1714. Wisdom's Call

Proverbs 8:1-36

Understanding Series

Roland E. Murphy

... in two different ways, either as artisan, craftswoman, or as nursling, child. Verse 30a reads literally: “I was delight(s) every day.” It is not clear whether she is filled with delight (so NIV) or gives delight to God (many follow the Gk. version and translate “his delight”). It can mean that wisdom is all delight, giving and taking. She is twice described as playing (perhaps dancing?): before God always and also on the face of the earth (a difficult phrase). Moreover, her delights are said to ...

1715. The Proverbs of Solomon

Proverbs 10:1-32

Understanding Series

Roland E. Murphy

... 9a in the MT is striking. 10:10 The text is uncertain. Though verse 10b repeats verse 8b, it does not provide a satisfactory parallel to verse 10a. Winking an eye is usually interpreted in a bad sense (cf. 6:13; 16:30). Many versions (NAB; NRSV) and commentators prefer to follow the LXX and render verse 10b: “the one who frankly reproves creates peace.” See Additional Notes. 10:11 Antithetic. Verse 11b repeats verse 6b (see comment). The alternative translation provided in the NIV footnote should be ...

1716. Proverbs of Solomon

Proverbs 14:1-35

Understanding Series

Roland E. Murphy

... to the grammatical construction, and amends for sin is a doubtful translation. The meaning intended by the NIV is that fools ridicule the cult, but the upright receive its benefit (goodwill means, presumably, God’s approval). But the text and ancient versions are uncertain. See Additional Notes. 14:10 Antithetic and chiastic. The point is that there are certain feelings and attitudes so deep and personal that they cannot be shared with others. 14:11 Antithetic. This verse exemplifies the traditional view ...

1717. Proverbs of Solomon

Proverbs 15:1-33

Understanding Series

Roland E. Murphy

... . 15:7 Doubt has been cast on the MT. It has “scatter,” a strange verb for dispensing knowledge. The not so is rather abrupt and also an odd parallel to v. 7a; it can be translated as “not right” (so LXX and many moderns). 15:19 The NIV, with other versions, omits the Hb. preposition k- (“like”) before hedge (of thorns). 15:27 From 15:27 to 16:9, the couplets in the LXX have been dislocated.

1718. Proverbs of Solomon

Proverbs 18:1-24

Understanding Series

Roland E. Murphy

... the two words are parallel. 18:19 The uncertainties grow out of the only occurrence of Hb. pšʿ in the Niphal, which seems to modify brother and means “rebel, transgress” in the Qal stem. Also, the comparative Hb. min (which is the comparative k in several ancient versions) and the final comparison in v. 19b are simply not clear. 18:21 The feminine suffix in v. 21b (rendered by it in the NIV) refers back to lāšôn, “tongue.” 18:24 Verses 23 and 24 are lacking in the LXX, which has a saying about ...

1719. Proverbs of Solomon

Proverbs 19:1-29

Understanding Series

Roland E. Murphy

... v. 8), see McCreesh, Sound, pp. 100–103. The antithesis is helped in the NIV by its insertion of but, which is lacking in the Hb. In order to obtain stronger parallelism, many change Hb. d e rākāyw to miṣwâ (“command”; cf. 13:13), but the ancient versions agree with the MT. 19:19 The Qere is to be preferred to the doubtful Kethib (thus, “great of anger”). There is no object (NIV, him) in v. 19b. Do it again of the NIV is, lit. “you will add still.” Verse 19b opens up many possible options ...

1720. Proverbs of Solomon

Proverbs 21:1-31

Understanding Series

Roland E. Murphy

... , but there is no convincing emendation. All he has of the NIV translates “it,” meaning the possession of the foolish not of the wise. 21:21 Synthetic. This proverb reflects the normal view about the rewards of the righteous (cf. 3:2, 16). Many modern versions eliminate prosperity (see also the marginal note in the NIV) as redundant. It is also lacking in the Greek. 21:22 Synthetic. See also 20:18; Eccl. 9:14–15. The saying fits the ideal of the sages: wisdom is valued above strength. 21:23 Synthetic ...

1721. Proverbs of Solomon

Proverbs 22:1-16

Understanding Series

Roland E. Murphy

... and Psalms) appears in many contexts; here he is seen in particular as a troublemaker. 22:11 The MT is hardly translatable. The NIV inserts and whose, but the entire saying is not convincing.The NJPS interprets this as a three-line saying. Modern and ancient versions alike differ widely. See Additional Notes. 22:12 Verse 12a raises doubts. Why would the LORD guard knowledge (cf. 2:8)? Elsewhere in the Bible the Lord’s eyes are upon, but are not said to keep watch, or guard. The two main verbs occur also ...

1722. More Proverbs of Solomon

Proverbs 25:1-28

Understanding Series

Roland E. Murphy

... forth for the silversmith.” A change in vocalization is required. The NIV marginal reading is preferable, but read “for” instead of “from”; the line is elliptical. 25:8 The NIV has a silent correction, reading Hb. kî (because) for Hb. pen (lest), with many other versions. 25:11 Aptly spoken is lit. “on its two wheels,” and the meaning is uncertain. Are the two wheels the two lines of a saying (cf. Sir. 50:27)? The apples of gold must refer to some kind of precious stones in a silver design ...

1723. More Proverbs of Solomon

Proverbs 27:1-27

Understanding Series

Roland E. Murphy

... , and so the verb should be vocalized as derived from Hb. qrh (to meet), not Hb. qrʾ (to call). 27:17 In order to obtain the (correct) NIV rendering, one must change the vocalization of the Hb. verb, yḥd, as the BHS suggests on the basis of the ancient versions. Therefore, Hb. yḥd in v. 17a, with the vocalization of the MT, reads, “be sharp” (Hb. yāḥad) rather than the proposed vocalization, “sharpen” (Hb. yaḥad or yāḥēd).

1724. Everything Is Meaningless

Ecclesiastes 1:1-11

Understanding Series

Elizabeth Huwiler

... situated outside the lack of memory and advanced knowledge which characterize the human experience. The occurrence of under the sun in verses 3 and 9 suggests an opening and closing formula. Thus it is possible that the existing poem is an expansion of an earlier version that did not include verses 10 and 11. Additional Notes 1:1 The Teacher: The word used here (Hb. q?helet) occurs only in this book of the Bible, although its root is familiar from q?h?l (“gathering” or “assembly”). The form is a ...

1725. Let Him Kiss Me

Song of Songs 1:1-17

Understanding Series

Elizabeth Huwiler

... instance of another recurring verse, the adjuration to the daughters of Jerusalem (2:7). 1:7–8 These two verses are most likely a teasing exchange between the two central characters, with the woman speaking in 1:7 and the man replying in 1:8 (although recent versions of the NIV, along with many interpreters, assign 1:8 to the friends instead of to the male lover). There is a double-entendre in 7a—b. Although the NIV adds your flock and your sheep, these expressions are not in the Hebrew. The second of ...

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