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04/14/2021 DAB Transcript

Joshua 9:3-10:43, Luke 16:19-17:10, Psalms 83:1-18, Proverbs 13:4

Today is the 14th day of April welcome to the Daily Audio Bible I’m Brian it is wonderful to be here with you today as we continue our journey forward into the beautiful springtime. Of course, I know we are all over the world. So, those of you in the southern…southern hemisphere are experiencing autumn coming on. How weird is that? But whether it is a springtime fire or a autumn…an autumn fire it’s a Global Campfire that we are around and we can come around it no matter where we are. And, so, let’s dive in and take the next step forward. We’re in the book of Joshua in the Old Testament. There have been two cities in the promised land that have been conquered. The rest of the land is not conquered. The people of Israel are in the land and everyone that is there is freaking out. And we left the story yesterday with the kings of the region trying to form an alliance and band together all of their armies to come against Israel and…yeah…push them back out of the land. So, we’re reading from the New English Translation this week. Joshua chapter 9 verse 3 through 10 verse 43.

Commentary:

Okay. So, as we pass through the middle of our work week, we could talk about our work habits. Straight out of the Proverbs today, “the appetite of the sluggard craves but gets nothing.” So, a sluggard is…is…is laziness, the kind of unmotivated, right? Kind of like I just can’t get myself going, I’m just gonna sit here and watch some more TV or whatever, can’t really get it going. So, that person still craves accomplishment or achievement or whatever. A person that has a craving to see something achieved or that they would like to do. Like you can be a sluggard and still be a dreamer, but the dream won’t be achieved. You can crave by the appetite of the sluggard craves but gets nothing. “The desire”, this is how the proverb ends, “the desire of the diligent will be abundantly satisfied.” In other words, the one who this craving, this desire to achieve or to accomplish or to do something, if they will be diligent step-by-step day by day, they will be abundantly satisfied. I could say what we’re doing here moving through the Scriptures is a is a good example of that. If we show up every day, day by day step-by-step and we are diligent we will achieve what we set out to do, which was move through a year of life together in the Scriptures as a community. If we’re diligent we will be abundantly satisfied in achieving that goal. Or we can be like many who have a craving, a desire to read the Bible, to see what actually is in the Bible, what it actually says, but don’t really get past a couple of days in this area. Then the appetite of the sluggard craves but gets nothing. So, what can we say then? We can say that you can desire or crave all you like. If you’re not willing to motivate yourself and be diligent it will never be anything but a craving or a desire. But if you are willing to be diligent you will be abundantly satisfied.

Prayer:

Father we take that to heart. It goes to our motives. It goes to our motivation and sometimes we have to take control over that. Sometimes we have to tell ourselves using self-discipline that You are getting up off the couch right now and You are going to be diligent in taking the next step forward toward what it is You desire. Help our desires to line up with Your will for our lives and help us Holy Spirit to be motivated, that we not be weary in well doing, but that we not be a sluggard when we need to be doing. Come Holy Spirit we pray. In the name of Jesus, we ask. Amen.

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And that’s it for today. I’m Brian I love you and I’ll be waiting for you here tomorrow.

Community Prayer and Praise:

Hi Brian, hi DAB family this is Emily in Seattle I haven’t touched back in a while, but I have a prayer request. And I’m usually pretty shy about needing those but I’ve got one now. My dad is 94 God love him and he’s not doing too good. So, if you could pray for him, I’d appreciate it. Then pray for my brother Mike, I’ve mentioned him before. He’s pretty sad because he’s not close to Jesus like we are. And he’s pretty sad because he thinks when someone dies that they end up __. I think everyone in my family’s saved but it’s just me and my husband who are close to Jesus. And, so, that’s kind of a bummer but pray for everlasting life for my family, salvation for those who don’t have salvation yet and that this will be a blessing and not a curse. And I guess that’s it. I’m losing it here. So, __ my mom Roberta, my dad Charlie, my brother Mike, and me of course too. Praise God. Bye.

Hi __ this is __Selena I’ve been recently been all over the Prayer Wall and I’m going to continue to be all over the Prayer Wall. I’m praying for you guys and just lifting you all up to the Lord. In my case my boyfriend left me for another woman, and I’ve just been going through it. But in all of that the Lord has completely freed me of sin. It’s just a really hard time. But I am sleeping at night. There’s one positive and I’m learning about laying it down for the Lord, laying my sorrows down. So, if I could just please have prayer just for joy, for quick healing. I just want to be back to normal but in God’s time. I thank you all and I love you all very much. I’m always praying every day. I put down my social media I put down my Xbox I put down…I’m throwing away the wolves and just taking God and you and I want to hear all of your prayers, requests. In…in your sorrow please know I am behind the scenes fighting for you in the name of God. I love you guys. Bye.

Yes…I know a boy…I don’t really know him. His name is Titus, and he is dying and he’s 7 and I would like to pray for him. Dear Jesus, __ I pray that you will make it not so scary to Titus that he’s dying and make his family not so sad. And in Your name. Amen.

James the Teacher in LA I was so glad to hear your voice after such a long time but I’m really sad that your wife is asking for a divorce. James, I’ll be praying for you. I pray that the Lord turn her heart around and even as you’re going through this difficulty remember how years ago you prayed, you trusted God for a child and God provided that child. And you’ve even prayed for your students and you saw how God worked in the life of your students. James, I want you to just take a moment and think back of God’s goodness to you in those past years. And as you go through this struggle be encouraged that He’s able to do above all that you could ask and could desire. If you need to get counseling with your wife, I would suggest you get some counseling with her and the two of you together with God worked this out. I’m praying for you and I’m trusting God on your behalf. Just continue…continue to trust Him and see Him work mightily in this situation. Just praise God for you in Jesus’ name. Randolph from Toronto.

Hi DAB family my name is Ashley and I’m from California and I want to share a little of encouragement. So, first I just want to read you Psalm 13 verses 5 through 6. But I trust in Your unfailing love. I will rejoice because You have rescued me. I will sing to the Lord because He is good to me. I want to share that this is a special time in my life, this time of year, because I remember God’s goodness. He changed my life in a matter of a week, and He led me down the path of a new career and revealed that I was pregnant with my son and He took away people that I thought were supposed to be in my life. But He saved me. He rescued me and I constantly thank Him for that, and I just want to encourage anybody out there who may be going through a hard time and it may be confusing. I even have to preach this to myself, but I just want you to know that in the midst of chaos, in the midst of suffering God is doing a work no matter how you’re feeling…how you’re feeling He is working. He is working. He loves us. He has a plan, and His ways are better than our ways. And He will always provide and always take care of you. So, if you’re having a hard time right now, I just want to let you know. I love you DAB family and Brian and China and Jill and…and the whole family I’m so grateful for you. So, I have a blessed rest of your day. Today is April 9th 2021. Take care everybody.

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The Daily Audio Bible Reading for Wednesday April 14, 2021 (NIV)

Joshua 9:3-10:43

3 When the residents of Gibeon heard what Joshua did to Jericho and Ai, 4 they did something clever. They collected some provisions[a] and put worn-out sacks on their donkeys, along with worn-out wineskins that were ripped and patched. 5 They had worn-out, patched sandals on their feet and dressed in worn-out clothes. All their bread[b] was dry and hard.[c] 6 They came to Joshua at the camp in Gilgal and said to him and the men of Israel, “We have come from a distant land. Make a treaty with us.” 7 The men of Israel said to the Hivites, “Perhaps you live near us.[d] So how can we make a treaty with you?” 8 But they said to Joshua, “We are willing to be your subjects.”[e] So Joshua said to them, “Who are you and where do you come from?” 9 They told him, “Your subjects[f] have come from a very distant land because of the reputation[g] of the Lord your God, for we have heard the news about all he did in Egypt[h] 10 and all he did to the two Amorite kings on the other side of the Jordan—King Sihon of Heshbon and King Og of Bashan in Ashtaroth. 11 Our leaders and all who live in our land told us, ‘Take provisions for your journey and go meet them. Tell them, “We are willing to be your subjects.[i] Make a treaty with us.”’ 12 This bread of ours was warm when we packed it in our homes the day we started out to meet you,[j] but now it is dry and hard.[k] 13 These wineskins we filled were brand new, but look how they have ripped. Our clothes and sandals have worn out because it has been a very long journey.” 14 The men examined[l] some of their provisions, but they failed to ask the Lord’s advice.[m] 15 Joshua made a peace treaty with them and agreed to let them live. The leaders of the community[n] sealed it with an oath.[o]

16 Three days after they made the treaty with them, the Israelites found out they were from the local area and lived nearby.[p] 17 So the Israelites set out and on the third day arrived at their cities—Gibeon, Kephirah, Beeroth, and Kiriath Jearim. 18 The Israelites did not attack them because the leaders of the community had sworn an oath to them in the name of the Lord God of Israel.[q] The whole community criticized[r] the leaders, 19 but all the leaders told the whole community, “We swore an oath to them in the name of[s] the Lord God of Israel! So now we can’t hurt[t] them. 20 We must let them live so we can escape the curse attached to the oath we swore to them.”[u] 21 The leaders then added,[v] “Let them live.” So they became[w] woodcutters and water carriers for the whole community, as the leaders had decided.[x]

22 [y] Joshua summoned the Gibeonites[z] and said to them, “Why did you trick[aa] us by saying, ‘We live far away from you,’ when you really live nearby?[ab] 23 Now you are condemned to perpetual servitude as woodcutters and water carriers for the house of my God.”[ac] 24 They said to Joshua, “It was carefully reported to your subjects[ad] how the Lord your God commanded Moses his servant to assign you the whole land and to destroy all who live in the land from before you. Because of you we were terrified[ae] we would lose our lives, so we did this thing. 25 So now we are in your power.[af] Do to us what you think is good and appropriate.”[ag] 26 Joshua did as they said; he kept the Israelites from killing them[ah] 27 and that day made them woodcutters and water carriers for the community and for the altar of the Lord at the divinely chosen site. (They continue in that capacity to this very day.)[ai]

Israel Defeats an Amorite Coalition

10 Adoni-Zedek, king of Jerusalem, heard how Joshua captured Ai and annihilated it and its king as he did Jericho and its king.[aj] He also heard how[ak] the people of Gibeon made peace with Israel and lived among them. 2 All Jerusalem was terrified[al] because Gibeon was a large city, like one of the royal cities. It was larger than Ai and all its men were warriors. 3 So King Adoni-Zedek of Jerusalem sent this message to King Hoham of Hebron, King Piram of Jarmuth, King Japhia of Lachish, and King Debir of Eglon: 4 “Come to my aid[am] so we can attack Gibeon, for it has made peace with Joshua and the Israelites.” 5 So the five Amorite kings (the kings of Jerusalem, Hebron, Jarmuth, Lachish, and Eglon) and all their troops gathered together and advanced. They deployed their troops and fought against Gibeon.[an]

6 The men of Gibeon sent this message to Joshua at the camp in Gilgal, “Do not abandon[ao] your subjects![ap] Come up here quickly and rescue us! Help us! For all the Amorite kings living in the hill country are attacking us.”[aq] 7 So Joshua and his whole army, including the bravest warriors, marched up from Gilgal.[ar] 8 The Lord told Joshua, “Don’t be afraid of them, for I am handing them over to you.[as] Not one of them can resist you.”[at] 9 Joshua attacked them by surprise after marching all night from Gilgal.[au] 10 The Lord routed[av] them before Israel. Israel[aw] thoroughly defeated them[ax] at Gibeon. They chased them up the road to the pass[ay] of Beth Horon and struck them down all the way to Azekah and Makkedah. 11 As they fled from Israel on the slope leading down from[az] Beth Horon, the Lord threw down on them large hailstones from the sky,[ba] all the way to Azekah. They died—in fact, more died from the hailstones than the Israelites killed with the sword.

12 The day the Lord delivered the Amorites over to the Israelites, Joshua prayed to the Lord before Israel:[bb]

“O sun, stand still over Gibeon;
O moon, over the Valley of Aijalon!”

13 The sun stood still and the moon stood motionless while the nation took vengeance on its enemies. The event is recorded in the Scroll of the Upright One.[bc] The sun stood motionless in the middle of the sky and did not set for about a full day.[bd] 14 There has not been a day like it before or since. The Lord listened to a human being, for the Lord fought for Israel! 15 Then Joshua and all Israel returned to the camp at Gilgal.

16 The five Amorite kings[be] ran away and hid in the cave at Makkedah. 17 Joshua was told, “The five kings have been found hiding in the cave at Makkedah.” 18 Joshua said, “Roll large stones over the mouth of the cave and post guards in front of it.[bf] 19 But don’t you delay! Chase your enemies and catch them.[bg] Don’t allow them to retreat to[bh] their cities, for the Lord your God is handing them over to you.”[bi] 20 Joshua and the Israelites almost totally wiped them out, but some survivors did escape to the fortified cities.[bj] 21 Then the whole army safely returned to Joshua at the camp in Makkedah.[bk] No one[bl] dared threaten the Israelites.[bm] 22 Joshua said, “Open the cave’s mouth and bring the five kings[bn] out of the cave to me.” 23 They did as ordered;[bo] they brought the five kings[bp] out of the cave to him—the kings of Jerusalem, Hebron, Jarmuth, Lachish, and Eglon. 24 When they brought the kings out to Joshua, he[bq] summoned all the men of Israel and said to the commanders of the troops who accompanied him, “Come here[br] and put your feet on the necks of these kings.” So they came up[bs] and put their feet on their necks. 25 Then Joshua said to them, “Don’t be afraid and don’t panic![bt] Be strong and brave, for the Lord will do the same thing to all your enemies you fight.” 26 Then Joshua executed them[bu] and hung them on five trees. They were left hanging on the trees until evening. 27 At sunset Joshua ordered his men to take them down from the trees.[bv] They threw them into the cave where they had hidden and piled large stones over the mouth of the cave. (They remain to this very day.)[bw]

Joshua Launches a Southern Campaign

28 That day Joshua captured Makkedah and put the sword to it and its king. He annihilated everyone who lived in it; he left no survivors. He did to its king what he had done to the king of Jericho.

29 Joshua and all Israel marched from Makkedah to Libnah and fought against it.[bx] 30 The Lord handed it and its king over to Israel, and Israel[by] put the sword to all who lived there; they[bz] left no survivors. They did to its king what they had done to the king of Jericho.

31 Joshua and all Israel marched from Libnah to Lachish. He deployed his troops[ca] and fought against it. 32 The Lord handed Lachish over to Israel, and they[cb] captured it on the second day. They put the sword to all who lived there, just as they had done to Libnah. 33 Then King Horam of Gezer came up to help Lachish, but Joshua struck him down, as well as his army,[cc] until no survivors remained.

34 Joshua and all Israel marched from Lachish to Eglon. They deployed troops[cd] and fought against it. 35 That day they captured it and put the sword to all who lived there. That day they[ce] annihilated it just as they had done to Lachish.

36 Joshua and all Israel marched up from Eglon to Hebron and fought against it. 37 They captured it and put the sword to its king, all its surrounding cities, and all who lived in it; they[cf] left no survivors. As they had done at Eglon, they annihilated it and all who lived there.

38 Joshua and all Israel turned to Debir and fought against it. 39 They[cg] captured it, its king, and all its surrounding cities and put the sword to them. They annihilated everyone who lived there; they[ch] left no survivors. They did to Debir and its king what they had done to Libnah and its king and to Hebron.[ci]

40 Joshua defeated the whole land, including the hill country, the Negev,[cj] the foothills,[ck] the slopes,[cl] and all their kings. He left no survivors. He annihilated everything that breathed, just as the Lord God of Israel had commanded. 41 Joshua conquered the area between Kadesh Barnea and Gaza and the whole region of Goshen, all the way to Gibeon.[cm] 42 Joshua captured in one campaign[cn] all these kings and their lands, for the Lord God of Israel fought for Israel. 43 Then Joshua and all Israel returned to the camp at Gilgal.

Footnotes:

  1. Joshua 9:4 tc Heb “and they went and [?].” The root and meaning of the verb form יִצְטַיָּרוּ (yitstayyaru) are uncertain. The Hebrew text form most likely should be יִצְטַיָּדוּ (yitstayyadu), read by some Hebrew mss and ancient versions, from the root צוּד (tsud, “take provisions,” BDB 845 s.v. II צוד) which also occurs in v. 11. Note NRSV “they went and prepared provisions”; cf. NEB “They went and disguised themselves”; NIV “they went as a delegation.”
  2. Joshua 9:5 tn Heb “all the bread of their provisions.”
  3. Joshua 9:5 tn Or “moldy.”
  4. Joshua 9:7 tn Heb “in our midst.”
  5. Joshua 9:8 tn Heb “we are your servants.”
  6. Joshua 9:9 tn Or “servants.”
  7. Joshua 9:9 tn Heb “name.”
  8. Joshua 9:9 tn Heb “the report about him, all that he did in Egypt.”
  9. Joshua 9:11 tn Heb “your servants.”
  10. Joshua 9:12 tn Heb “in the day we went out to come to you.”
  11. Joshua 9:12 tn Or “moldy.”
  12. Joshua 9:14 tn Heb “took.” This probably means they tasted some of the food to make sure it was stale.
  13. Joshua 9:14 tn Heb “but they did not ask the mouth of the Lord.” This refers to seeking the Lord’s will and guidance through an oracle.
  14. Joshua 9:15 tn Or “assembly.”
  15. Joshua 9:15 tn Heb “Joshua made peace with them and made a treaty with them to let them live, and the leaders of the community swore an oath to them.”
  16. Joshua 9:16 tn Heb “At the end of three days, after they made the treaty with them, they heard that they were neighbors to them and in their midst they were living.”
  17. Joshua 9:18 tn Heb “by the Lord God of Israel.”
  18. Joshua 9:18 tn Or “grumbled against.”
  19. Joshua 9:19 tn Heb “to them by….”
  20. Joshua 9:19 tn Or “touch.”
  21. Joshua 9:20 tn Heb “This is what we will do to them, keeping them alive so there will not be upon us anger concerning the oath which we swore to them.”
  22. Joshua 9:21 tc Heb “and the leaders said to them.” The LXX omits the words “and the leaders said to them.”
  23. Joshua 9:21 tn The vav (ו) consecutive construction in the Hebrew text suggests that the narrative resumes at this point. The LXX reads here, “and they will be,” understanding what follows to be a continuation of the leaders’ words rather than a comment by the narrator.
  24. Joshua 9:21 tn Heb “as the leaders said to them.”
  25. Joshua 9:22 sn Verses 22-27 appear to elaborate on v. 21b.
  26. Joshua 9:22 tn Heb “them.”
  27. Joshua 9:22 tn Or “deceive.”
  28. Joshua 9:22 tn Heb “live in our midst?”
  29. Joshua 9:23 tn Heb “Now you are cursed and a servant will not be cut off from you, woodcutters and water carriers for the house of my God.”
  30. Joshua 9:24 tn Heb “your servants.”
  31. Joshua 9:24 tn Or “we were very afraid.”
  32. Joshua 9:25 tn Heb “so now, look, we are in your hand.”
  33. Joshua 9:25 tn Heb “according to what is good and according to what is upright in your eyes to do us, do.”
  34. Joshua 9:26 tn Heb “And he did to them so and he rescued them from the hand of the sons of Israel and they did not kill them.”
  35. Joshua 9:27 tn Heb “and Joshua made them in that day woodcutters and water carriers for the community, and for the altar of the Lord to this day at the place which he chooses.”
  36. Joshua 10:1 tn Heb “as he had done to Jericho and to its king, so he did to Ai and to its king.”
  37. Joshua 10:1 tn Heb “and how.”
  38. Joshua 10:2 tn This statement is subordinated to v. 1 in the Hebrew text, which reads literally, “When Adoni-Zedek…they feared greatly.” The subject of the plural verb at the beginning of v. 2 is probably the residents of Jerusalem.
  39. Joshua 10:4 tn Heb “Come up to me and help me.”
  40. Joshua 10:5 tn Heb “and they camped against Gibeon and fought against it.”
  41. Joshua 10:6 tn Heb “do not let your hand drop from us.”
  42. Joshua 10:6 tn Heb “your servants!”
  43. Joshua 10:6 tn Heb “have gathered against us.”
  44. Joshua 10:7 tn Heb “And Joshua went up from Gilgal, he and all the people of war with him, and all the brave warriors.”
  45. Joshua 10:8 tn Heb “I have given them into your hand.” The verbal form is a perfect of certitude, emphasizing the certainty of the action.
  46. Joshua 10:8 tn Heb “and not a man [or “one”] of them will stand before you.”
  47. Joshua 10:9 tn Heb “Joshua came upon them suddenly, all the night he went up from Gilgal.”
  48. Joshua 10:10 tn Or “caused to panic.”
  49. Joshua 10:10 tn Heb “he.” The referent is probably Israel (mentioned at the end of the previous sentence in the verse; cf. NIV, NRSV), but it is also possible that the Lord should be understood as the referent (cf. NASB “and He slew them with a great slaughter at Gibeon”), or even Joshua (cf. NEB “and Joshua defeated them utterly in Gibeon”).
  50. Joshua 10:10 tn Heb “struck them down with a great striking down.”
  51. Joshua 10:10 tn Or “ascent.”
  52. Joshua 10:11 tn Heb “on the descent of.”
  53. Joshua 10:11 tn Or “heaven” (also in v. 13). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
  54. Joshua 10:12 tn Heb “Then Joshua spoke to the Lord in the day the Lord placed the Amorites before the sons of Israel and he said in the eyes of Israel.” It is uncertain whether the phrase “before the sons of Israel” modifies the verb “placed” (as in the present translation, “delivered the Amorites over to the Israelites”) or the verb “spoke” (“Joshua spoke to the Lord before the sons of Israel in the day the Lord delivered over the Amorites”).
  55. Joshua 10:13 tn Heb “Is it not written down in the Scroll of the Upright One?” Many modern translations render this as “the Book of Jashar.” Yashar (יָשָׁר) means “Upright One.”sn The Scroll of the Upright One was apparently an ancient Israelite collection of songs and prayers (see also 2 Sam 1:18), but it has not been preserved.
  56. Joshua 10:13 tn Heb “and did not hurry to set [for] about a full day.”sn The nature of the event described here is debated. Various options have been suggested, including (1) the earth stopped rotating, (2) the light of the sun somehow shone longer than normal, (3) the light of the sun was blocked by an eclipse, (4) the position of the sun and moon in the sky was interpreted as an omen, or (5) the language is figurative and metaphorical, describing the battle in poetic terms. For a good discussion of these options, see D. M. Howard, Jr., Joshua (NAC), 241-49.
  57. Joshua 10:16 tn Heb “these five kings.”
  58. Joshua 10:18 tn Heb “and appoint by it men to guard them.”
  59. Joshua 10:19 tn Heb “But [as for] you, don’t stand still, chase after your enemies and attack them from the rear.”
  60. Joshua 10:19 tn Or “enter into.”
  61. Joshua 10:19 tn Heb “has given them into your hand.” The verbal form is a perfect of certitude, emphasizing the certainty of the action.
  62. Joshua 10:20 tn Heb “When Joshua and the sons of Israel finished defeating them with a very great defeat until they were destroyed (now the survivors escaped to the fortified cities).” In the Hebrew text the initial temporal clause (“when Joshua…finished”) is subordinated to v. 21 (“the whole army returned”).
  63. Joshua 10:21 tn Heb “all the people returned to the camp, to Joshua [at] Makkedah [in] peace.”
  64. Joshua 10:21 tc Heb “No man.” The lamed (ל) prefixed to אִישׁ (ʾish, “man”) is probably dittographic (note the immediately preceding יִשְׂרָאֵל [yisraʾel] which ends in lamed, ל); cf. the LXX.
  65. Joshua 10:21 tn Heb “no man sharpened [or perhaps, “pointed”] his tongue against the sons of Israel.” Cf. NEB “not a man of the Israelites suffered so much as a scratch on his tongue,” which understands “sharpened” as “scratched” (referring to a minor wound). Most modern translations understand the Hebrew expression “sharpened his tongue” figuratively for opposition or threats against the Israelites.
  66. Joshua 10:22 tn Heb “these five kings.”
  67. Joshua 10:23 tn Heb “they did so.”
  68. Joshua 10:23 tn Heb “these five kings.”
  69. Joshua 10:24 tn Heb “Joshua.” The translation has replaced the proper name with the pronoun (“he”) because a repetition of the proper name here would be redundant according to English style.
  70. Joshua 10:24 tn Or “Draw near.”
  71. Joshua 10:24 tn Or “drew near.”
  72. Joshua 10:25 tn Or perhaps “and don’t get discouraged!”
  73. Joshua 10:26 tn Heb “struck them down and killed them.”
  74. Joshua 10:27 sn For the legal background of the removal of the corpses before sundown, see Deut 21:22-23.
  75. Joshua 10:27 tn Heb “to this very day.” The words “They remain” are supplied in the translation for clarification.
  76. Joshua 10:29 tn Heb “Libnah.” Repetition of the proper name here would be redundant according to English style, so the pronoun (“it”) has been employed in the translation.
  77. Joshua 10:30 tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).
  78. Joshua 10:30 tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army). So also for “They did to its king” and “they had done.”
  79. Joshua 10:31 tn Heb “encamped against it.”
  80. Joshua 10:32 tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).
  81. Joshua 10:33 tn Heb “people.”
  82. Joshua 10:34 tn Heb “they encamped against it.”
  83. Joshua 10:35 tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army). So also for “they had done to Lachish.”
  84. Joshua 10:37 tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army). So also for “they had done” and “they annihilated.”
  85. Joshua 10:39 tn Heb “He”; the implied subject may be Israel, or Joshua (as the commanding general of the army).
  86. Joshua 10:39 tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army). So also for “They did to Debir” and “they had done to Libnah.”
  87. Joshua 10:39 tn Heb “as he did to Hebron, so he did to Debir and its king, and as he did to Libnah and its king.” The clauses have been rearranged in the translation for stylistic reasons.
  88. Joshua 10:40 sn The Negev is an area of central southern Judah, south of the hill country and west of the rift valley. As a geographic feature it is a depression extending south to the Gulf of Aqabah, but the biblical reference is probably to the northern portion of the region.
  89. Joshua 10:40 sn The foothills (שְׁפֵלָה, shephelah) are the transition region from the hill country to the Mediterranean coastal plains.
  90. Joshua 10:40 sn In contrast to the foothills on the western side of the hill country, the slopes are on the eastern side leading down to the rift valley of the Dead Sea and Jordan river.
  91. Joshua 10:41 tn Heb “and Joshua struck them down, from Kadesh Barnea even to Gaza, and all the land of Goshen, even to Gibeon.”
  92. Joshua 10:42 tn Heb “at one time.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Luke 16:19-17:10

The Rich Man and Lazarus

19 “There was a rich man who dressed in purple[a] and fine linen and who feasted sumptuously[b] every day. 20 But at his gate lay[c] a poor man named Lazarus[d] whose body was covered with sores,[e] 21 who longed to eat[f] what fell from the rich man’s table. In addition, the dogs[g] came and licked[h] his sores.

22 “Now[i] the poor man died and was carried by the angels to Abraham’s side.[j] The[k] rich man also died and was buried.[l] 23 And in Hades,[m] as he was in torment,[n] he looked up[o] and saw Abraham far off with Lazarus at his side.[p] 24 So[q] he called out,[r] ‘Father Abraham, have mercy on me, and send Lazarus[s] to dip the tip of his finger[t] in water and cool my tongue, because I am in anguish[u] in this fire.’[v] 25 But Abraham said, ‘Child,[w] remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish.[x] 26 Besides all this,[y] a great chasm[z] has been fixed between us,[aa] so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 27 So[ab] the rich man[ac] said, ‘Then I beg you, father—send Lazarus[ad] to my father’s house 28 (for I have five brothers) to warn[ae] them so that they don’t come[af] into this place of torment.’ 29 But Abraham said,[ag] ‘They have Moses and the prophets; they must respond to[ah] them.’ 30 Then[ai] the rich man[aj] said, ‘No, father Abraham, but if someone from the dead[ak] goes to them, they will repent.’ 31 He[al] replied to him, ‘If they do not respond to[am] Moses and the prophets, they will not be convinced even if someone rises from the dead.’”[an]

Sin, Forgiveness, Faith, and Service

17 Jesus[ao] said to his disciples, “Stumbling blocks are sure to come, but woe[ap] to the one through whom they come! 2 It would be better for him to have a millstone[aq] tied around his neck and be thrown into the sea[ar] than for him to cause one of these little ones to sin.[as] 3 Watch[at] yourselves! If[au] your brother[av] sins, rebuke him. If[aw] he repents, forgive him. 4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive[ax] him.”

5 The[ay] apostles said to the Lord, “Increase our faith!”[az] 6 So[ba] the Lord replied,[bb] “If[bc] you had faith the size of[bd] a mustard seed, you could say to this black mulberry[be] tree, ‘Be pulled out by the roots and planted in the sea,’[bf] and it would obey[bg] you.

7 “Would any one of you say[bh] to your slave[bi] who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’?[bj] 8 Won’t[bk] the master[bl] instead say to him, ‘Get my dinner ready, and make yourself ready[bm] to serve me while[bn] I eat and drink. Then[bo] you may eat and drink’? 9 He won’t thank the slave because he did what he was told,[bp] will he?[bq] 10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise;[br] we have only done what was our duty.’”[bs]

Footnotes:

  1. Luke 16:19 sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.
  2. Luke 16:19 tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.
  3. Luke 16:20 tn The passive verb ἐβέβλητο (ebeblēto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).
  4. Luke 16:20 sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.
  5. Luke 16:20 tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).
  6. Luke 16:21 tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.
  7. Luke 16:21 tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).
  8. Luke 16:21 sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.
  9. Luke 16:22 tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  10. Luke 16:22 tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).
  11. Luke 16:22 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  12. Luke 16:22 sn The shorter description suggests a different fate, which is confirmed in the following verses.
  13. Luke 16:23 sn The Greek term Hades stands for the Hebrew concept of Sheol. This is where the dead were gathered (Pss 16:10; 86:13). In the NT Hades sometimes has an additional negative force of awaiting judgment (Rev 20:13).
  14. Luke 16:23 sn Hades is a place of torment, especially as one knows that he is separated from God.
  15. Luke 16:23 tn Grk “he lifted up his eyes” (an idiom).
  16. Luke 16:23 tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”
  17. Luke 16:24 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.
  18. Luke 16:24 tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”
  19. Luke 16:24 sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 20), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)
  20. Luke 16:24 sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.
  21. Luke 16:24 tn Or “in terrible pain” (L&N 24.92).
  22. Luke 16:24 sn Fire in this context is OT imagery; see Isa 66:24.
  23. Luke 16:25 tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.
  24. Luke 16:25 tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.
  25. Luke 16:26 tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.
  26. Luke 16:26 sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.
  27. Luke 16:26 tn Grk “between us and you.”
  28. Luke 16:27 tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.
  29. Luke 16:27 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
  30. Luke 16:27 tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.
  31. Luke 16:28 sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.
  32. Luke 16:28 tn Grk “lest they also come.”
  33. Luke 16:29 tn Grk “says.” This is one of the few times Luke uses the historical present.
  34. Luke 16:29 tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).
  35. Luke 16:30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  36. Luke 16:30 tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.
  37. Luke 16:30 sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.
  38. Luke 16:31 tn Here δέ (de) has not been translated.
  39. Luke 16:31 tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.
  40. Luke 16:31 sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.
  41. Luke 17:1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  42. Luke 17:1 sn See Luke 6:24-26.
  43. Luke 17:2 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός). sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
  44. Luke 17:2 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have…and be thrown.”
  45. Luke 17:2 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalisē), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
  46. Luke 17:3 tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.
  47. Luke 17:3 tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.
  48. Luke 17:3 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
  49. Luke 17:3 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.
  50. Luke 17:4 sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.
  51. Luke 17:5 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  52. Luke 17:5 sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.
  53. Luke 17:6 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
  54. Luke 17:6 tn Grk “said.”
  55. Luke 17:6 tn This is a mixed condition, with ἄν (an) in the apodosis.
  56. Luke 17:6 tn Grk “faith as,” “faith like.”
  57. Luke 17:6 sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
  58. Luke 17:6 tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizōthēti and phuteuthēti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).
  59. Luke 17:6 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
  60. Luke 17:7 tn Grk “Who among you, having a slave…would say to him.”
  61. Luke 17:7 tn See the note on the word “slave” in 7:2.
  62. Luke 17:7 tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.
  63. Luke 17:8 tn The question includes a Greek particle, οὐχί (ouchi), that expects a positive reply. The slave is expected to prepare a meal before eating himself.
  64. Luke 17:8 tn Grk “he”; the referent has been specified in the translation for clarity.
  65. Luke 17:8 tn Grk “and gird yourself” (with an apron or towel, in preparation for service).
  66. Luke 17:8 tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while…w. subjunctive…Lk 17:8.”
  67. Luke 17:8 tn Grk “after these things.”
  68. Luke 17:9 tn Grk “did what was commanded.”
  69. Luke 17:9 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.
  70. Luke 17:10 tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).
  71. Luke 17:10 tn Or “we have only done what we were supposed to do.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Psalm 83

Psalm 83[a]

A song, a psalm of Asaph.

83 O God, do not be silent.
Do not ignore us.[b] Do not be inactive, O God.
2 For look, your enemies are making a commotion;
those who hate you are hostile.[c]
3 They carefully plot[d] against your people,
and make plans to harm[e] the ones you cherish.[f]
4 They say, “Come on, let’s annihilate them so they are no longer a nation.[g]
Then the name of Israel will be remembered no more.”
5 Yes,[h] they devise a unified strategy;[i]
they form an alliance[j] against you.
6 It includes[k] the tents of Edom and the Ishmaelites,
Moab and the Hagrites,[l]
7 Gebal,[m] Ammon, and Amalek,
Philistia and the inhabitants of Tyre.
8 Even Assyria has allied with them,
lending its strength to the descendants of Lot.[n] (Selah)
9 Do to them as you did to Midian[o]—
as you did to Sisera and Jabin at the Kishon River.[p]
10 They were destroyed at Endor;[q]
their corpses were like manure[r] on the ground.
11 Make their nobles like Oreb and Zeeb,[s]
and all their rulers like Zebah and Zalmunna,[t]
12 who said,[u] “Let’s take over[v] the pastures of God.”
13 O my God, make them like dead thistles,[w]
like dead weeds blown away by[x] the wind.
14 Like the fire that burns down the forest,
or the flames that consume the mountainsides,[y]
15 chase them with your gale winds,
and terrify[z] them with your windstorm.
16 Cover[aa] their faces with shame,
so they might seek[ab] you,[ac] O Lord.
17 May they be humiliated and continually terrified.[ad]
May they die in shame.[ae]
18 Then they will know[af] that you alone are the Lord,[ag]
the Most High[ah] over all the earth.

Footnotes:

  1. Psalm 83:1 sn Psalm 83. The psalmist asks God to deliver Israel from the attacks of foreign nations. Recalling how God defeated Israel’s enemies in the days of Deborah and Gideon, he prays that the hostile nations would be humiliated.
  2. Psalm 83:1 tn Heb “do not be deaf.”
  3. Psalm 83:2 tn Heb “lift up [their] head[s].” The phrase “lift up [the] head” here means “to threaten; to be hostile,” as in Judg 8:28.
  4. Psalm 83:3 tn Heb “they make crafty a plot.”
  5. Psalm 83:3 tn Heb “and consult together against.”
  6. Psalm 83:3 tn The passive participle of the Hebrew verb צָפַן (tsafan, “to hide”) is used here in the sense of “treasured; cherished.”
  7. Psalm 83:4 tn Heb “we will cause them to disappear from [being] a nation.”
  8. Psalm 83:5 tn Or “for.”
  9. Psalm 83:5 tn Heb “they consult [with] a heart together.”
  10. Psalm 83:5 tn Heb “cut a covenant.”
  11. Psalm 83:6 tn The words “it includes” are supplied in the translation for stylistic reasons.
  12. Psalm 83:6 sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.
  13. Psalm 83:7 sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל; HALOT 174 s.v. גְּבַל).
  14. Psalm 83:8 tn Heb “they are an arm for the sons of Lot.” The “arm” is here a symbol of military might.sn The descendants of Lot were the Moabites and Ammonites.
  15. Psalm 83:9 tn Heb “do to them like Midian.”
  16. Psalm 83:9 sn The psalmist alludes here to Gideon’s victory over the Midianites (see Judg 7-8) and to Barak’s victory over Jabin’s army, which was led by his general Sisera (Judg 4-5).
  17. Psalm 83:10 sn Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas, 46, 54.) Because Sisera and Jabin are mentioned in v. 9b, many understand them to be the subject of the verbs in v. 10, though they relate v. 10 to Gideon’s victory, which is referred to in v. 9a, 11. (See, for example, Y. Aharoni, The Land of the Bible, 263.)
  18. Psalm 83:10 tn Heb “they were manure.” In addition to this passage, corpses are compared to manure in 2 Kgs 9:37; Jer 8:2; 9:21; 16:4; 25:33.
  19. Psalm 83:11 sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24-25).
  20. Psalm 83:11 sn Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them (Judg 8:1-21).
  21. Psalm 83:12 tn The translation assumes that “Zebah and Zalmunna” are the antecedents of the relative pronoun (“who [said]”). Another option is to take “their nobles…all their rulers” as the antecedent and to translate, “those who say.”
  22. Psalm 83:12 tn Heb “let’s take possession for ourselves.”
  23. Psalm 83:13 tn Or “tumbleweed.” The Hebrew noun גַּלְגַּל (galgal) refers to a “wheel” or, metaphorically, to a whirling wind (see Ps 77:18). If taken in the latter sense here, one could understand the term as a metonymical reference to dust blown by a whirlwind (cf. NRSV “like whirling dust”). However, HALOT 190 s.v. II גַּלְגַּל understands the noun as a homonym referring to a “dead thistle” here and in Isa 17:13. The parallel line, which refers to קַשׁ (qash, “chaff”), favors this interpretation.
  24. Psalm 83:13 tn Heb “before.”
  25. Psalm 83:14 sn The imagery of fire and flames suggests unrelenting, destructive judgment.
  26. Psalm 83:15 tn The two imperfect verbal forms in v. 15 express the psalmist’s wish or prayer.
  27. Psalm 83:16 tn Heb “fill.”
  28. Psalm 83:16 tn After the preceding imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose or result (“then they will seek”).
  29. Psalm 83:16 tn Heb “your name,” which stands here for God’s person.
  30. Psalm 83:17 tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (ʿade ʿad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.
  31. Psalm 83:17 tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.
  32. Psalm 83:18 tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.
  33. Psalm 83:18 tn Heb “that you, your name [is] the Lord, you alone.”
  34. Psalm 83:18 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Proverbs 13:4

4 The appetite[a] of the sluggard[b] craves[c] but gets nothing,
but the desire of the diligent will be abundantly satisfied.[d]

Footnotes:

  1. Proverbs 13:4 tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or “desire” (e.g., Deut 12:20; Prov 19:8; 21:10; BDB 660 s.v. 6.a).
  2. Proverbs 13:4 sn The contrast is between the “soul (= appetite) of the sluggard” (נַפְשׁוֹ עָצֵל, nafsho ʿatsel) and the “soul (= desire) of the diligent” (נֶפֶשׁ חָרֻצִים, nefesh kharutsim)—what they each long for.
  3. Proverbs 13:4 tn The Hitpael verb means “to lust after; to crave.” A related verb is used in the Decalogue’s prohibition against coveting (Exod 20:17; Deut 5:21).
  4. Proverbs 13:4 tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

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04/13/2021 DAB Transcript

Joshua 7:16-9:2, Luke 16:1-18, Psalms 82:1-8, Proverbs 13:2-3

Today is the 13th day of April welcome to the Daily Audio Bible I’m Brian it’s great to be here with you today as we continue to move forward. In the Old Testament we are moving our way through the book of Joshua now. So. we’ve finished the Torah or the Pentateuch, and we are reading the story that comes next as the children of Israel cross the Jordan into the promised land and the walls of Jericho have fallen. The next city that was to be conquered was called Ai, but the children of Israel ran away from the people of Ai in defeat. And, so, now it’s been determined that somebody that took things from Jericho that were supposed to not be taken, that were supposed to simply be devoted to destruction. And, so, all of that is getting sorted out. We’re reading from the New English Translation this week. Joshua chapter 7 verse 16 through 9 verse 2.

Commentary:

Okay. So, in the Old Testament today in the book of Joshua it is discovered that this man Aiken has taken treasure, has pillaged in some way the ruins at Jericho and hidden them. And this has caused the Israelites to be defeated in battle, in the next battle with Ai. And, so, all of the discovery is done, right? All of the investigation is done and it’s learned that Aiken is the one guilty for this and they find stuff buried in his tent and then all…all of…everything that has anything to do with Aiken then is destroyed. Then the children of Israel take the Army and go against Ai and defeat Ai. So, the second city is defeated in the conquest of the promised land. So, Ai was the little village and it…it’s ruins still do exist, at least as archaeologically identified. I’ve been to that place. It’s in what we know as the West Bank near Bethel just like the Bible says. It’s…it’s like the site of it…it’s like in a couple people’s backyards in kind is sort of sort of kind of like a neighborhood near…near main road. And, so, we’ve been able to speak to the archaeologists there and film a little bit there. There’s not a whole lot to be able to see that site. It’s sort of like a village up on a hill where this happened. But we could be like, “man, that’s pretty harsh, a harsh way to deal with Aiken. First conquest, all of this stuff going on.” And, so, we can scratch our heads and go like, “that's…that’s a pretty severe punishment.” But if we’re wondering about that or maybe we’re wondering, why the severity and what those implications might be, really, we kind of find them in the gospel of Luke coming out of the lips of Jesus as He concludes a parable. “No one, no servant can serve two masters for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” Okay. So, in the incident with Aiken, this is the first battle for the promised land. And if we pause just for a second and remember what it took to get to the promised land, like a whole generation wandering in the wilderness, like all of the plagues, freeing the people from slavery in Egypt, like all of that. Most of the time that we have been together this year in the Scriptures in the Torah we have been moving toward this place and it took an awful lot to get there. And, so, disobedience and rebellion are going to be introduced with the very first act? Well, that would undo…that would undo the whole thing. That would set a precedence. And, so, essentially a counter precedent was set, because as we saw the giving of the law what is one of the most important things for the people to remember? That there is one God and only one God, that there is no other, and that to disobey God, or to chase after another God is breaking the covenant. So, to the rebel or disobey against God or chase other gods in any form is idolatry and a breaking of the covenant. The children of Israel can hardly get across the Jordan River before we see this begin. And, so, that gives us just a little bit of a context for Aiken and a little bit of understanding from Jesus. And the thing is this is always gonna be a problem for them. This kind of stuff is going to plague the children of Israel. And…and really modify and diminish some of the mission. But we’ll watch that unfold as we continue the journey, not just to the conquest of the…of the promised land, not just like through the book of Joshua but through their entire history. We will…we will see that they are indeed what God called a stiff-necked people, right? Stubborn. But are we any less stiff-necked? That’s a fair question as we move forward. And the stories as we move forward will serve as a mirror to answer that question.

Prayer:

Father, we thank You for Your word and we thank You for bringing us here. We are grateful. We love You. We revere You. We thank You for Your word and for all that it is bringing into our lives, all that we are learning, all that is being reconstructed in us, all that is being transformed and renovated. May we stay open to Your work we pray. In the name of Jesus, we ask. Amen.

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And that’s all for today. I’m Brian I love you and I’ll be waiting for you here tomorrow.

Community Prayer and Praise:

This is Alan in New Milford CT. I would like to lift up my brother who called in on April the 8th whose family is suffering from covid virus. You have so many of your family members that you had mentioned my brother and you sounded so beaten, so desperate, so hurt. I can understand as a father how frustrating it must be to care for a family and trying to deal with a disease for which you have no power over. So, I want to join the many thousands and thousands of my brothers and sisters who are gonna pray for you in the next few days. Our dear heavenly Father we thank You for Your great grace and that Your hand can wrap around this world and touch families and loved ones wherever they may be. Father we take authority over this covid virus that has ravished this man’s family and we curse it to its roots. And Father we stand on Your word. There are so many wonderful scriptures that regard healing and it’s by Jesus stripes…stripes he bore upon his back by which we are healed. And Your word tells us I am the Lord thy God who healeth thee. Father we stand on Your word. We just ask You to be merciful and gracious. And God where there may not be adequate medical help for them, we know that You are the chief physician. And, so, we look to You oh God to spare this man’s family and encourage him and strengthen him and God give him hope. Father we all need hope in this time in this day. There’s things going far beyond our own strength to do end to deal with. But God, we thank You that You are a gracious and merciful God. And, so, we bind together and thank You Father in Jesus name. Amen.

Hello DAB family my name is Matthew from the UK. Today is the 8th of April 2021. Let us pray. Father in the name of Jesus I come before you on behalf of my brothers and sisters at the Daily Audio Bible. I come on behalf…I come before you on behalf of Brian and his family. Lord bless them, protect them, and continue to encourage them to continue to deliver the Daily Audio Bible to the entire world. Father, I lift up every member of the Daily Audio family that is calling out to You now for one submission or the other. Father, those who are grieving, those are in pain. My Lord and my God, I commit them to You that Lord that You shine Your face towards them oh God and grant them the desires of their soul. Father, particularly today I lift up Carlos Vallecula from Brooklyn to You whose family have been afflicted with covid. Father You Lord who delivered me from covid You will deliver Carlos and his family from covid. Carlos do not be afraid for the Lord your God is with you. He said He has not given you the spirit of fear but the spirit of power of love and of sound mind. Everyone who came to Jesus received healing, therefore I do clear healings and the name of Jesus to your family. Be strong in Jesus’ name. Amen. Amen.

Hi this is Radiant Rachel and I have a prayer request for my niece Kaylee who some of you might remember has called in and sang some prayers before. She is struggling with a fear of feeling food in her throat. She was choking…well not exactly joking…it was in her esophagus and not her windpipe about a month ago and she’s been taking some steps of progress and eating things like pizza and sandwiches and then she goes back to not wanting to have any solid food. And also, you know, not feeling comfortable with feeling even like cold go down her throat, like cold liquid. So, just please keep her in your prayers as she goes through the healing process of getting comfortable with feeling food in her throat again. And we just Lord we lift Kaylee up to You today. We just pray that she will have no more fear and that she will be able to eat and enjoy food like a regular little 7-year-old. And I just pray that she will be able to use this experience in the future to help someone else who might need some comforting. And we just thank You for healing her and thank You for giving her the nourishment that she needs to grow and develop and thrive in Jesus’ name. Amen.

Good morning DAB family today is April 7th, 2021 and I just want to thank Brian and Jill and the Hardin family for this podcast and the countdown begins for baby China to arrive. And I also want to pray for Emily, and I think her name is Kayla and some of the other DABbers, Victoria Soldier. You guys are heavily in my prayers, even some of you that I can’t remember your names, but God knows your names. And I would also like to ask for prayers for my family, my household. Our house almost caught on fire due to the circuit box being so hot. It burnt. A lot of our things…our stuff that were plugged into the socket and we’re having a hard time getting the insurance to cover those things that we lost. They’re asking for so much but we’re just trying to stay positive and get everything that they want. So, this is __ from Mississippi. Just please keep us lifted up in prayer as well. And thank you so much. Have a blessed day everybody.

My name is Terrell calling from Missouri. I’m really going through it right now. I’m going through a divorce with my wife having to move out of the house pretty soon. We’ve been through it for the last six years and I’m just…I’m ready to do something better within our marriage. I really don’t want to lose my family. I don’t wanna lose my wife. Coming off of Easter this past Sunday, I’m hoping and been praying for a resurrection in my marriage. I want to see a revitalization…revitalizing…I want to revitalize everything that’s going on and just make it all brand new. We’ve hurt each other in the past, nothing physical, but we just want to…I want to move past everything that’s been wrong. I’ve learned so much over the last few years and I just want to be able to apply it to my marriage and do right by my wife and kids. I’m praying to be able to get her back, get my family back and just work through this in a way that God’s called me to be. Thank you.

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The Daily Audio Bible Reading for Tuesday April 13, 2021 (NIV)

Joshua 7:16-9:2

16 Bright and early the next morning Joshua made Israel approach in tribal order,[a] and the tribe of Judah was selected. 17 He then made the clans of Judah approach, and the clan of the Zerahites was selected. He made the clan of the Zerahites approach, and Zabdi[b] was selected.[c] 18 He then made Zabdi’s[d] family approach man by man[e] and Achan son of Carmi, son of Zabdi, son of Zerah, from the tribe of Judah, was selected. 19 So Joshua said to Achan, “My son, honor[f] the Lord God of Israel and give him praise! Tell me what you did; don’t hide anything from me.” 20 Achan told Joshua, “It is true. I have sinned against the Lord God of Israel in this way:[g] 21 I saw among the goods we seized a nice robe from Babylon,[h] 200 silver pieces,[i] and a bar of gold weighing 50 shekels. I wanted them, so I took them. They are hidden in the ground right in the middle of my tent, with the silver underneath.”

22 Joshua sent messengers who ran to the tent. The things were hidden right in his tent, with the silver underneath.[j] 23 They took it all from the middle of the tent, brought it to Joshua and all the Israelites, and placed[k] it before the Lord. 24 Then Joshua and all Israel took Achan, son of Zerah, along with the silver, the robe, the bar of gold, his sons, daughters, oxen, donkeys, sheep, tent, and all that belonged to him and brought them up to the Valley of Disaster.[l] 25 Joshua said, “Why have you brought disaster on[m] us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.)[n] 26 Then they erected over him a large pile of stones (it remains to this very day[o]) and the Lord’s anger subsided. So that place is called the Valley of Disaster to this very day.

Israel Conquers Ai

8 The Lord told Joshua, “Don’t be afraid and don’t panic![p] Take the whole army with you and march against Ai![q] See, I am handing over to you[r] the king of Ai, along with his people, city, and land. 2 Do to Ai and its king what you did to Jericho and its king, except you may plunder its goods and cattle. Set an ambush behind the city.”

3 Joshua and the whole army marched against Ai.[s] Joshua selected 30,000 brave warriors and sent them out at night. 4 He ordered them, “Look, set an ambush behind the city. Don’t go very far from the city; all of you be ready! 5 I and all the troops[t] who are with me will approach the city. When they come out to fight us like before, we will retreat from them. 6 They will attack[u] us until we have lured them from the city, for they will say, ‘They are retreating from us like before.’ We will retreat from them. 7 Then you rise up from your hiding place[v] and seize[w] the city. The Lord your God will hand it over to you. 8 When you capture the city, set it[x] on fire in keeping with the Lord’s message. See, I have given you orders.”[y] 9 Joshua sent them away and they went to their hiding place[z] west of Ai, between Bethel and Ai.[aa] Joshua spent that night with the army.[ab]

10 Bright and early the next morning Joshua gathered[ac] the army,[ad] and he and the leaders[ae] of Israel marched[af] at the head of it[ag] to Ai. 11 All the troops that were with him marched up and drew near the city.[ah] They camped north of Ai on the other side of the valley.[ai] 12 He took 5,000 men and set an ambush west of the city between Bethel and Ai. 13 The army was in position—the main army north of the city and the rear guard west of the city. That night Joshua went into[aj] the middle of the valley.

14 When the king of Ai and all his people saw Israel, they rushed to get up early. Then the king and the men of the city went out to meet Israel in battle, at the meeting place near the rift valley.[ak] But he did not realize an ambush was waiting for him behind the city.[al] 15 Joshua and all Israel pretended to be defeated by them, and they retreated along the way to the wilderness. 16 All the reinforcements[am] in Ai[an] were ordered[ao] to chase them; they chased Joshua and were lured away from the city. 17 No men were left in Ai or Bethel;[ap] they all went out after Israel.[aq] They left the city wide open and chased Israel.

18 The Lord told Joshua, “Hold out toward Ai the curved sword[ar] in your hand, for I am handing the city[as] over to you.” So Joshua held out toward Ai the curved sword in his hand. 19 When he held out his hand, the men waiting in ambush rose up quickly from their place and attacked.[at] They entered the city, captured it, and immediately set it on fire. 20 When the men of Ai turned around, they saw[au] the smoke from the city ascending into the sky and were so shocked they were unable to flee in any direction.[av] In the meantime the men who were retreating to the wilderness turned against their pursuers. 21 When Joshua and all Israel saw that the men in ambush had captured the city and that the city was going up in smoke,[aw] they turned around and struck down the men of Ai. 22 At the same time the men who had taken the city came out to fight, and the men of Ai were trapped in the middle.[ax] The Israelites struck them down, leaving no survivors or refugees. 23 But they captured the king of Ai alive and brought him to Joshua.

24 When Israel had finished killing all the men[ay] of Ai who had chased them toward the wilderness[az] (they all fell by the sword),[ba] all Israel returned to Ai and put the sword to it. 25 So 12,000 men and women died[bb] that day, including all the men of Ai. 26 Joshua kept holding out his curved sword until Israel had annihilated all who lived in Ai.[bc] 27 But Israel did plunder the cattle and the goods of the city, in keeping with the Lord’s orders[bd] to Joshua. 28 Joshua burned Ai and made it a permanently uninhabited mound (it remains that way to this very day).[be] 29 He hung the king of Ai on a tree, leaving him exposed until evening.[bf] At sunset Joshua ordered that his corpse be taken down from the tree.[bg] They threw it down at the entrance of the city gate and erected over it a large pile of stones (it remains to this very day).[bh]

Covenant Renewal

30 Then Joshua built an altar for the Lord God of Israel on Mount Ebal, 31 just as Moses the Lord’s servant had commanded the Israelites. As described in the law scroll of Moses, it was made with uncut stones untouched by an iron tool.[bi] On it they offered burnt sacrifices to the Lord and sacrificed tokens of peace.[bj] 32 There, in the presence of the Israelites, Joshua inscribed on the stones a duplicate of the law written by Moses.[bk] 33 All the people,[bl] rulers,[bm] leaders, and judges were standing on either side of the ark, in front of the Levitical priests who carried the ark of the covenant of the Lord. Both resident foreigners and native Israelites were there.[bn] Half the people stood in front of Mount Gerizim and the other half in front of Mount Ebal, as Moses the Lord’s servant had previously instructed them to do for the formal blessing ceremony.[bo] 34 Then[bp] Joshua read aloud all the words of the law, including the blessings and the curses, just as they are written in the law scroll. 35 Joshua read aloud every commandment Moses had given[bq] before the whole assembly of Israel, including the women, children, and resident foreigners who lived among them.[br]

The Gibeonites Deceive Israel

9 When the news reached all the kings on the west side of the Jordan[bs]—in the hill country, the foothills,[bt] and all along the Mediterranean coast[bu] as far as[bv] Lebanon (including the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites)— 2 they formed an alliance to fight against Joshua and Israel.[bw]

Footnotes:

  1. Joshua 7:16 tn Heb “by tribes.”
  2. Joshua 7:17 tn See the note on “Zabdi” in Jos 7:1.
  3. Joshua 7:17 tn Heb “and he selected Zabdi.” The Lord is the apparent subject. The LXX supports reading a passive (Niphal) form here, as does the immediate context.
  4. Joshua 7:18 tn Heb “his”; the referent (Zabdi) has been specified in the translation for clarity.
  5. Joshua 7:18 tn Heb “by men.”
  6. Joshua 7:19 tn Heb “give glory to.”
  7. Joshua 7:20 tn Heb “like this and like this I did.”
  8. Joshua 7:21 tn Heb “Shinar,” a reference to Babylon (cf. Gen 10:10; 11:2; 14:1). Many modern translations retain the Hebrew name “Shinar” (cf. NEB, NRSV) but some use the more familiar “Babylon” (cf. NIV, NLT).
  9. Joshua 7:21 tn Heb “shekels.”
  10. Joshua 7:22 tn Heb “Look, [it was] hidden in his tent, and the silver was beneath it.”
  11. Joshua 7:23 tn Heb “poured out,” probably referring to the way the silver pieces poured out of their container.
  12. Joshua 7:24 tn Or “Trouble” The name is “Achor” in Hebrew, which means “disaster” or “trouble” (also in v. 26).
  13. Joshua 7:25 tn Or “trouble on.” The word is “achor” in Hebrew (also in the following clause).
  14. Joshua 7:25 tc Heb “and they burned them with fire and they stoned them with stones.” These words are somewhat parenthetical in nature and are omitted in the LXX; they may represent a later scribal addition.
  15. Joshua 7:26 tc Heb “to this day.” The phrase “to this day” is omitted in the LXX and may represent a later scribal addition.
  16. Joshua 8:1 tn Or perhaps “and don’t get discouraged!”
  17. Joshua 8:1 tn Heb “Take with you all the people of war and arise, go up against Ai!”
  18. Joshua 8:1 tn Heb “I have given into our hand.” The verbal form, a perfect, is probably best understood as a perfect of certitude, indicating the certainty of the action.
  19. Joshua 8:3 tn “And Joshua and all the people of war arose to go up [against] Ai.”
  20. Joshua 8:5 tn Heb “the people.”
  21. Joshua 8:6 tn Heb “come out after.”
  22. Joshua 8:7 tn Heb “from the ambush.”
  23. Joshua 8:7 tn Heb “take possession of.”
  24. Joshua 8:8 tn Heb “the city.”
  25. Joshua 8:8 tn Heb “I have commanded you.”
  26. Joshua 8:9 tn Or “the place of ambush.”
  27. Joshua 8:9 tn Heb “and they stayed between Bethel and Ai, west of Ai.”
  28. Joshua 8:9 tn Heb “in the midst of the people.”
  29. Joshua 8:10 tn Or “summoned, mustered.”
  30. Joshua 8:10 tn Heb “the people.”
  31. Joshua 8:10 tn Or “elders.”
  32. Joshua 8:10 tn Heb “went up.”
  33. Joshua 8:10 tn Heb “them” (referring to “the people” in the previous clause, which requires a plural pronoun). Since the translation used “army” in the previous clause, a singular pronoun (“it”) is required in English.
  34. Joshua 8:11 tn Heb “All the people of war who were with him went up and approached and came opposite the city.”
  35. Joshua 8:11 tn Heb “and the valley [was] between them and Ai.”
  36. Joshua 8:13 tn Some Hebrew mss read, “spent the night in.”
  37. Joshua 8:14 sn This probably refers to the hill country at the edge of the rift valley between Ai and Jericho. This part of the battle was probably engaged where Israel would have come up to the hill country out of the rift valley from Jericho, an ascent of about 4000 feet (with ups and downs) over ten miles.
  38. Joshua 8:14 tn Heb “did not know that an ambush for him was behind the city.”
  39. Joshua 8:16 tn Heb “All the people.”
  40. Joshua 8:16 tc Some textual witnesses read “the city.”
  41. Joshua 8:16 tn Or “were summoned”; or “were mustered.”
  42. Joshua 8:17 tc The LXX omits the words “or Bethel.”
  43. Joshua 8:17 tn Heb “who did not go out after Israel.”
  44. Joshua 8:18 tn Traditionally “spear,” but see HALOT 472 s.v. כִּידוֹן, which argues based upon evidence from the Dead Sea Scrolls that this term refers to a curved sword of some type; note the definition “scimitar” given there.
  45. Joshua 8:18 tn Heb “it”; the referent (the city of Ai) has been specified in the translation for clarity.
  46. Joshua 8:19 tn Heb “and ran.”
  47. Joshua 8:20 tn Heb “and they saw, and look.” The Hebrew term הִנֵּה (hinneh, “look”) draws attention to the scene and invites the audience to view the events from the perspective of the men of Ai.
  48. Joshua 8:20 tn Heb “and there was not in them hands to flee here or there.” The Hebrew term יָדַיִם (yadayim, “hands”) is idiomatic for “strength.”
  49. Joshua 8:21 tn Heb “and that the smoke of the city ascended.”
  50. Joshua 8:22 tn Heb “and these went out from the city to meet them and they were for Israel in the middle, some on this side, and others on the other side.”
  51. Joshua 8:24 tn Heb “residents.”
  52. Joshua 8:24 tn Heb “in the field, in the wilderness in which they chased them.”
  53. Joshua 8:24 tc Heb “and all of them fell by the edge of the sword until they were destroyed.” The LXX omits the words, “and all of them fell by the edge of the sword.” They may represent a later scribal addition.
  54. Joshua 8:25 tn Heb “fell.”
  55. Joshua 8:26 tn Heb “Joshua did not draw back his hand which held out the curved sword until he had annihilated all the residents of Ai.”
  56. Joshua 8:27 tn Heb “message, word.”
  57. Joshua 8:28 tn Heb “and made it a permanent mound, a desolation, to this day.”
  58. Joshua 8:29 tn Heb “on a tree until evening.” The words “leaving him exposed” are supplied in the translation for clarity.
  59. Joshua 8:29 sn For the legal background of this action, see Deut 21:22-23.
  60. Joshua 8:29 tn Heb “to this day.”
  61. Joshua 8:31 tn Heb “as it is written in the scroll of the law of Moses, an altar of whole stones on which no one had wielded iron.” The expression “whole stones” refers to stones in their natural condition, i.e., not carved or shaped artificially with tools (“wielded iron”).
  62. Joshua 8:31 tn Or “peace offerings.”
  63. Joshua 8:32 tn Heb “and he wrote there on the stones a duplicate of the law of Moses which he wrote before the sons of Israel.”
  64. Joshua 8:33 tn Heb “All Israel.”
  65. Joshua 8:33 tn Or “elders.”
  66. Joshua 8:33 tn Heb “like the resident foreigner, like the citizen.” The language is idiomatic, meaning that both groups were treated the same, at least in this instance.
  67. Joshua 8:33 tn Heb “as Moses, the Lord’s servant, commanded to bless the people, Israel, formerly.”sn Moses’ earlier instructions are found in Deut 11:29.
  68. Joshua 8:34 tn Or “afterward.”
  69. Joshua 8:35 tn Heb “There was not a word from all which Moses commanded that Joshua did not read aloud.”
  70. Joshua 8:35 tn Heb “walked in their midst.”
  71. Joshua 9:1 tn Heb “When all the kings who were beyond the Jordan heard.”
  72. Joshua 9:1 tn The foothills (שְׁפֵלָה, shephelah) are the transition region between the hill country and the coastal plains.
  73. Joshua 9:1 tn Heb “all the coast of the Great Sea.” The “Great Sea” was the typical designation for the Mediterranean Sea.
  74. Joshua 9:1 tn Heb “in front of.”
  75. Joshua 9:2 tn Heb “they gathered together to fight against Joshua and Israel [with] one mouth.”
New English Translation (NET)

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Luke 16:1-18

The Parable of the Clever Steward

16 Jesus[a] also said to the disciples, “There was a rich man who was informed of accusations[b] that his manager[c] was wasting[d] his assets. 2 So[e] he called the manager[f] in and said to him, ‘What is this I hear about you?[g] Turn in the account of your administration,[h] because you can no longer be my manager.’ 3 Then[i] the manager said to himself, ‘What should I do, since my master is taking my position[j] away from me? I’m not strong enough to dig,[k] and I’m too ashamed[l] to beg. 4 I know[m] what to do so that when I am put out of management, people will welcome me into their homes.’[n] 5 So[o] he contacted[p] his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 6 The man[q] replied, ‘100 measures[r] of olive oil.’ The manager[s] said to him, ‘Take your bill, sit down quickly, and write fifty.’[t] 7 Then he said to another, ‘And how much do you owe?’ The second man[u] replied, ‘100 measures[v] of wheat.’ The manager[w] said to him, ‘Take your bill, and write 80.’[x] 8 The[y] master commended the dishonest[z] manager because he acted shrewdly.[aa] For the people[ab] of this world are more shrewd in dealing with their contemporaries[ac] than the people[ad] of light. 9 And I tell you, make friends for yourselves by how you use worldly wealth,[ae] so that when it runs out you will be welcomed[af] into the eternal homes.[ag]

10 “The one who is faithful in a very little[ah] is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 11 If then you haven’t been trustworthy[ai] in handling worldly wealth,[aj] who will entrust you with the true riches?[ak] 12 And if you haven’t been trustworthy[al] with someone else’s property,[am] who will give you your own[an] ? 13 No servant can serve two masters, for either he will hate[ao] the one and love the other, or he will be devoted to the one and despise[ap] the other. You cannot serve God and money.”[aq]

More Warnings about the Pharisees

14 The Pharisees[ar] (who loved money) heard all this and ridiculed[as] him. 15 But[at] Jesus[au] said to them, “You are the ones who justify yourselves in men’s eyes,[av] but God knows your hearts. For what is highly prized[aw] among men is utterly detestable[ax] in God’s sight.

16 “The law and the prophets were in force[ay] until John;[az] since then,[ba] the good news of the kingdom of God[bb] has been proclaimed, and everyone is urged to enter it.[bc] 17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter[bd] in the law to become void.[be]

18 “Everyone who divorces his wife and marries[bf] someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

Footnotes:

  1. Luke 16:1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  2. Luke 16:1 tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”
  3. Luke 16:1 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
  4. Luke 16:1 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
  5. Luke 16:2 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
  6. Luke 16:2 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
  7. Luke 16:2 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
  8. Luke 16:2 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomos).
  9. Luke 16:3 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
  10. Luke 16:3 tn Grk “the stewardship,” “the management.”
  11. Luke 16:3 tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.
  12. Luke 16:3 tn Grk “I do not have strength to dig; I am ashamed to beg.”sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.
  13. Luke 16:4 tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.
  14. Luke 16:4 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
  15. Luke 16:5 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
  16. Luke 16:5 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.
  17. Luke 16:6 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
  18. Luke 16:6 sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt—about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.
  19. Luke 16:6 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
  20. Luke 16:6 sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.
  21. Luke 16:7 tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
  22. Luke 16:7 sn The 100 measures here was 100 cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
  23. Luke 16:7 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
  24. Luke 16:7 sn The percentage of reduction may not be as great because of the change in material.
  25. Luke 16:8 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  26. Luke 16:8 sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.
  27. Luke 16:8 sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.
  28. Luke 16:8 tn Grk “sons” (an idiom).
  29. Luke 16:8 tn Grk “with their own generation.”
  30. Luke 16:8 tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.
  31. Luke 16:9 tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).
  32. Luke 16:9 tn Grk “they may welcome you.”
  33. Luke 16:9 tn Grk “eternal tents” (as dwelling places).
  34. Luke 16:10 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
  35. Luke 16:11 tn Or “faithful.”
  36. Luke 16:11 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
  37. Luke 16:11 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
  38. Luke 16:12 tn Or “faithful.”
  39. Luke 16:12 tn Grk “have not been faithful with what is another’s.”
  40. Luke 16:12 tn Grk “what is your own.”
  41. Luke 16:13 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
  42. Luke 16:13 tn Or “and treat [the other] with contempt.”
  43. Luke 16:13 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamōnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. Here “money” is personified as a potential master and thus competes with God for the loyalty of the disciple. The passage is ultimately not a condemnation of wealth (there is no call here for absolute poverty) but a call for unqualified discipleship. God must be first, not money or possessions.
  44. Luke 16:14 sn See the note on Pharisees in 5:17.
  45. Luke 16:14 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
  46. Luke 16:15 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  47. Luke 16:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  48. Luke 16:15 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anthrōpos) is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
  49. Luke 16:15 tn Or “exalted.” This refers to the pride that often comes with money and position.
  50. Luke 16:15 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
  51. Luke 16:16 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs—either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
  52. Luke 16:16 sn John refers to John the Baptist.
  53. Luke 16:16 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
  54. Luke 16:16 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  55. Luke 16:16 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb βιάζεται here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53. For a summary of the lexical options see BDAG 175 s.v. βιάζω. Differences in the context suggest a different meaning for the same term in Matt 11:12.
  56. Luke 16:17 tn Or “one small part of a letter” (L&N 33.37).
  57. Luke 16:17 tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
  58. Luke 16:18 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Psalm 82

Psalm 82[a]

A psalm of Asaph.

82 God stands in[b] the assembly of El;[c]
in the midst of the gods[d] he renders judgment.[e]
2 He says,[f] “How long will you make unjust legal decisions
and show favoritism to the wicked?[g] (Selah)
3 Defend the cause of the poor and the fatherless.[h]
Vindicate the oppressed and suffering.
4 Rescue the poor and needy.
Deliver them from the power[i] of the wicked.
5 They[j] neither know nor understand.
They stumble around[k] in the dark,
while all the foundations of the earth crumble.[l]
6 I thought,[m] ‘You are gods;
all of you are sons of the Most High.’[n]
7 Yet you will die like mortals;[o]
you will fall like all the other rulers.”[p]
8 Rise up, O God, and execute judgment on the earth!
For you own[q] all the nations.

Footnotes:

  1. Psalm 82:1 sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.
  2. Psalm 82:1 tn Or “presides over.”
  3. Psalm 82:1 tn The phrase עֲדַת אֵל (ʿadat ʾel, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ʿdt ʾilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.
  4. Psalm 82:1 sn The present translation assumes that the Hebrew term אֱלֹהִים (ʾelohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).
  5. Psalm 82:1 sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).
  6. Psalm 82:2 tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).
  7. Psalm 82:2 tn Heb “and the face of the wicked lift up.”
  8. Psalm 82:3 tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
  9. Psalm 82:4 tn Heb “hand.”
  10. Psalm 82:5 sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.
  11. Psalm 82:5 tn Heb “walk.” The Hitpael stem indicates iterative action, picturing these ignorant “judges” as stumbling around in the darkness.
  12. Psalm 82:5 sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble).
  13. Psalm 82:6 tn Heb “said.”
  14. Psalm 82:6 sn Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El (see v. 1, as well as Isa 14:13).
  15. Psalm 82:7 tn Heb “men.” The point in the context is mortality, however, not maleness.sn You will die like mortals. For the concept of a god losing immortality and dying, see Isa 14:12-15, which alludes to a pagan myth in which the petty god “Shining One, son of the Dawn,” is hurled into Sheol for his hubris.
  16. Psalm 82:7 tn Heb “like one of the rulers.” The comparison does not necessarily imply that they are not rulers. The expression “like one of” can sometimes mean “as one of” (Gen 49:16; Obad 11) or “as any other of” (Judg 16:7, 11).
  17. Psalm 82:8 tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Proverbs 13:2-3

2 From the fruit of his speech[a] a person eats good things,[b]
but the treacherous[c] desire[d] the fruit of violence.[e]
3 The one who guards his words[f] guards his life;
whoever is talkative[g] will come to ruin.[h]

Footnotes:

  1. Proverbs 13:2 tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.
  2. Proverbs 13:2 tn Heb “he eats [what is] good.”
  3. Proverbs 13:2 tn Heb “the desire of the treacherous.” The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.”
  4. Proverbs 13:2 tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10; BDB 660 s.v. 6.a).
  5. Proverbs 13:2 tn Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains—ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them.tc The LXX reads “the souls of the wicked perish untimely.” The MT makes sense as it stands.
  6. Proverbs 13:3 tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
  7. Proverbs 13:3 tn Heb “opens wide his lips.” This is an idiom meaning “to be talkative” (BDB 832 s.v. פָּשַׂק Qal). Cf. NIV “speaks rashly”; TEV “a careless talker”; CEV “talk too much.”
  8. Proverbs 13:3 tn Heb “ruin belongs to him.”sn Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1-12; Sir 28:25). Amenemope advises to “sleep a night before speaking” (5:15; ANET 422, n. 10). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat” (O. Zockler, Proverbs, 134).
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

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04/12/2021 DAB Transcript

Joshua 5:1-7:15, Luke 15:1-32, Psalms 81:1-16, Proverbs 13:1

Today is the 12th day of April welcome to the Daily Audio Bible I’m Brian it is wonderful to be here with you today as we move into this week and get settled and get to work. We’re also getting settled and taking the next step forward in the Scriptures in this adventure that we are on together for a year all the way through the Bible all the way through a year all the way through life together. So, we…we’re getting ourselves moved into the book of Joshua. A couple days ago we began the book of Joshua, which was definitely and is definitely a transition. We crossed the Jordan River in our reading yesterday and it…in our reading anyway, it was the first time we’ve been there in 400 years, more than 400 years, but this time we’ve crossed the Jordan River with the children of Israel with the intention of settling the land, the promised land. And, so, let’s dive in. We’re reading from the New English Translation this week. Joshua chapter 5 verse 1 through 7 verse 15.

Commentary:

Okay. So, in the gospel of Luke today we have a very, very famous passage, a famous story or a parable told by Jesus about the lost son who returned. And we know the story, we just read the story, so I don’t have to re-tell the story. And there are so many ways of looking at this story. It’s a beautiful story that has been examined from a bunch of angles. I just want to kind of zoom in to the last part of the story because it seems as if one of the main points of the story is that…is that it’s all already yours. That is essentially what gets said to the older son who is a little confused and a little ticked off that his…his brother comes home and all the sudden there’s this grand celebration, when this brother, all he did was take half of the assets and go squander them and wild living. And then he comes home, and he has the audacity to come home. And then dad is so excited that he’s killing the fattened…like they’re throwing a huge party. So, he’s a little bit exasperated and there’s this confrontation with the father where he’s like, “look I’ve served…I’ve served you…I’ve served you faithfully. I’ve done what you told me to do. I’ve obeyed your commands and you never did anything like this for me.” And the father’s response, I mean quoting Jesus, the father says to the disgruntled son, “son, you are always with me and everything that belongs to me is yours. It was appropriate to celebrate and be glad for your brother. He was dead and is alive. He was lost and is found.” In other words, the father is saying, “son, it’s all already yours.” And in the case of the story the son that had gone off and wild…and lived wild and squandered his resources, he’s back alive but he already spent his resources. He’s back with his father but everything in the estate belongs to his father and will be passed to the first son because the second son already took his reward and squandered it. So, the father’s like, “I’m just glad to have my son back. Everything else is already yours.” The way that this becomes a mirror for us in our own lives is when we put ourselves in that same position. “I’ve been serving you faithfully. I have obeyed your commands. I have been faithful and loyal to you. And yet I look around and see blessing descending on people who don’t deserve it. And you never did anything like that for me.” And you see how we can get into that posture very easily. I bet that even as I’m describing this, we can think of situations that are currently in our lives or have been in our lives we’re we’ve felt that way. And, so, it might help us when we find ourselves in this kind of tired out weary worn-out situations where you feel like, “I'm…I’m trying to be faithful, and I just don’t see any breakthrough. I don’t see any forward progress.” It would help us to remember what the father in the story says. “You are with me all the time and everything that belongs to me is yours. It’s all already yours. Let’s celebrate that one who was dead to us is the live.

Prayer:

Father, this definitely touches us in all kinds of places, places where we’re selfish and self-absorbed, places where we want to put ourselves in the in the seat of the judge where we can make the kinds of judgments that are only Yours to make. All kinds of things come from these kinds of postures. And yet if we would realize there’s really nothing to get, it’s all already hours that we’re not really trying to compete with each other to get more of You, that all of You has been poured out to all of us and You love us all, then we can enter into the rejoicing as well when one who is dead has been restored to us alive and when we remember that we are inheriting a kingdom. Come Holy Spirit we pray. In the mighty name of Jesus, we ask. Amen.

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And that’s it for today except to remind you of what is true every day, I love you, I’m grateful for you and I’ll be waiting for you here tomorrow.

Community Prayer and Praise:

This message is to Carlos. We hear your prayer, we hear your needs, and we’re all praying for you Sir. We’re praying for your family, for your wife, your children, your grandchildren, and you as well. Just know that you’re not alone during this time. This is Steve from Albertville AL and I just wanted to have maybe a word of encouragement that through prayer you can get through this situation. God bless you. I pray for you my friend in Jesus’ name. Amen.

Good morning DAB family it’s the 8th of April I’m calling in today, this is Laura from Heather Hill Florida. I’m praying for Carlos who called in today. He’s been listening to the DAB for 10 years. Carlos I’m praying for you and your family, all of you that have covid. I just know it’s been a few days now since you called in and you’re into this a few days and I just pray heavenly father that You would completely heal Carlos, his wife, his daughter, his grandsons. I pray You heal this family completely of this covid. I pray Father that they would recover quickly and that Father that they would not spread it to anyone else in their…in their vicinity. Lord I pray for complete healing, that they would not have any serious issues, that it would pass quickly and Lord that this virus would be eradicated soon in our world. Father, please bless this family. Protect them. Protect them from harm in Jesus’ name.

Keota from New Zealand DAB family this is my first time calling in. My name is Kate. I wanted to express my gratitude for all that I’ve learned and all that I’ve absorbed since the 1st of January this year when I started listening. It’s really affected me deeply, the whole context of the word and understanding it. I feel like I’ve really encouraged and grown in my faith, my understanding and my relationship with God, my relationship with others. I’m seeing things in a whole new light. I was surprised by given a short notice of eviction from my rental. I live in an area where there's…it’s a holiday area so there’s not many rentals and everything and real estate is in high demand. So, the opportunity of getting a new place to live is very low if non-existent. Impossible would be more accurate. I decided when I got that notice I was completely relaxed and almost bemused about, “OK God. Where are we going with this? Where are you going to lead me?” The old me would have been panicking. After listening to Brian today 7th of April talking about “seek first the Kingdom” I realized that I have not been worrying, I’ve been relaxing and letting Him do it. And He’s done it. He’s provided the impossible, not only a rental but cheaper than the one I was in before and I am…had so many people just come and help. I am amazed. I am very grateful. I’m astounded. I’m humbled. So, thank you for all your input. I hope this encourages someone, that our God is a provider. God, He loves us so much. He’s in every detail. Thank you.

My family is feeling a little bad because my uncle just passed away. Please Mr. Brian pray for…

Hello Daily Audio Bible family I’m reaching out. I need prayer from my beloved daughter. Her husband has been battling depression and…and mental illness of some sort and she tried fervently to get him help to get him committed and get him…and he was always able to say the right answers to not be able to be admitted to the metal place. And finally, he took things in his own hand and committed suicide on March 26th. And, so, now there’s no chance of reconciliation at all, obviously, in this world. And my daughter she now wants to join him. And I thought that she meant like where he did the deed. No, she literally wants to end her life now too. They’ve been together 14 years. Anyway, I just appreciate if you could just uplift my daughter Robin, please. And she does know the Lord, but she is in such pain and suffering right now. I want everyone to know who even thinks of committing a suicide, do not. Do not. The pain and the horrific wave that results from it is just…if you only know how unbearable it is. Hopefully anybody who is tempted will not do it because it’s just the horrific counter of the aftermath of suicide is so painful. I mean I…I grieve for people who die of natural causes or, you know, accidents or…or worse but when someone…

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The Daily Audio Bible Reading for Monday April 12, 2021 (NIV)

Joshua 5:1-7:15

5 When all the Amorite kings on the west side of the Jordan and all the Canaanite kings along the seacoast heard how the Lord had dried up the water of the Jordan before the Israelites while they[a] crossed, they lost their courage and could not even breathe for fear of the Israelites.[b]

A New Generation is Circumcised

2 At that time the Lord told Joshua, “Make flint knives and circumcise the Israelites once again.”[c] 3 So Joshua made flint knives and circumcised the Israelites at the Hill of the Foreskins.[d] 4 This is why Joshua had to circumcise them: All the men old enough to fight when they left Egypt died on the journey through the wilderness after they left Egypt.[e] 5 Now[f] all the men[g] who left were circumcised, but all the sons[h] born on the journey through the wilderness after they left Egypt were uncircumcised. 6 Indeed, for forty years the Israelites traveled through the wilderness until all the men old enough to fight when they left Egypt, the ones who had disobeyed the Lord, died off.[i] For the Lord had sworn a solemn oath to them that he would not let them see the land he had sworn by oath to their ancestors to give them,[j] a land rich in[k] milk and honey. 7 He replaced them with their sons,[l] whom Joshua circumcised. They were uncircumcised; their fathers had not circumcised them along the way. 8 When all the men[m] had been circumcised, they stayed there in the camp until they had healed. 9 The Lord said to Joshua, “Today I have taken away[n] the disgrace[o] of Egypt from you.” So that place is called Gilgal[p] even to this day.

10 So the Israelites camped in Gilgal and celebrated the Passover in the evening of the fourteenth day of the month in the rift valley plains of Jericho.[q] 11 They ate some of the produce of the land the day after the Passover, including unleavened bread and roasted grain.[r] 12 The manna stopped appearing the day they ate[s] some of the produce of the land; the Israelites never ate manna again.[t] They ate from the produce of the land of Canaan that year.

Israel Conquers Jericho

13 When Joshua was near[u] Jericho, he looked up and saw a man standing in front of him holding a drawn sword.[v] Joshua approached him and asked him, “Are you on our side or allied with our enemies?”[w] 14 He answered,[x] “Truly I am the commander of the Lord’s army.[y] Now I have arrived!”[z] Joshua bowed down with his face to the ground[aa] and asked, “What does my master want to say to his servant?” 15 The commander of the Lord’s army answered Joshua, “Remove your sandals from your feet, because the place where you stand is holy.” Joshua did so.

6 Now Jericho was shut tightly[ab] because of the Israelites. No one was allowed to leave or enter.[ac] 2 The Lord told Joshua, “See, I am about to defeat Jericho for you,[ad] along with its king and its warriors. 3 Have all the warriors march around the city one time;[ae] do this for six days. 4 Have seven priests carry seven rams’ horns[af] in front of the ark. On the seventh day march around the city seven times, while the priests blow the horns. 5 When you hear the signal from the ram’s horn,[ag] have the whole army give a loud battle cry.[ah] Then the city wall will collapse,[ai] and the warriors should charge straight ahead.”[aj]

6 So Joshua son of Nun summoned the priests and instructed them, “Pick up the ark of the covenant, and seven priests must carry seven rams’ horns in front of the ark of the Lord.” 7 And he told[ak] the army,[al] “Move ahead[am] and march around the city, with armed troops going ahead of the ark of the Lord.”

8 When Joshua gave the army its orders,[an] the seven priests carrying the seven rams’ horns before the Lord moved ahead and blew the horns as the ark of the covenant of the Lord followed behind. 9 Armed troops marched ahead of the priests blowing the horns, while the rear guard followed along behind the ark blowing rams’ horns. 10 Now Joshua had instructed the army,[ao] “Do not give a battle cry[ap] or raise your voices; say nothing[aq] until the day I tell you, ‘Give the battle cry.’[ar] Then give the battle cry!”[as] 11 So Joshua made sure they marched the ark of the Lord around the city one time.[at] Then they went back to the camp and spent the night there.[au]

12 Bright and early the next morning Joshua had the priests pick up the ark of the Lord.[av] 13 The seven priests carrying the seven rams’ horns before the ark of the Lord marched along blowing their horns. Armed troops marched ahead of them, while the rear guard followed along behind the ark of the Lord blowing rams’ horns. 14 They marched around the city one time on the second day, then returned to the camp. They did this six days in all.

15 On the seventh day they were up at the crack of dawn[aw] and marched around the city as before—only this time they marched around it seven times.[ax] 16 The seventh time around, the priests blew the rams’ horns, and Joshua told the army,[ay] “Give the battle cry,[az] for the Lord is handing the city over to you![ba] 17 The city and all that is in it must be set apart for the Lord;[bb] only Rahab the prostitute and all who are with her in her house will live, because she hid the spies[bc] we sent. 18 But be careful when you are setting apart the riches for God. If you take any of it, then you will make the Israelite camp subject to annihilation and cause a disaster.[bd] 19 All the silver and gold, as well as bronze and iron items, belong to the Lord.[be] They must go into the Lord’s treasury.”

20 The rams’ horns sounded,[bf] and when the army[bg] heard the signal,[bh] they gave a loud battle cry.[bi] The wall collapsed,[bj] and the warriors charged straight ahead into the city and captured it.[bk] 21 They annihilated with the sword everything that breathed in the city,[bl] including men and women, young and old, as well as cattle, sheep, and donkeys. 22 Joshua told the two men who had spied on the land, “Enter the prostitute’s house[bm] and bring out the woman and all who belong to her as you promised her.”[bn] 23 So the young spies went and brought out Rahab, her father, mother, brothers, and all who belonged to her. They brought out her whole family and took them to a place outside[bo] the Israelite camp. 24 But they burned[bp] the city and all that was in it, except for the silver, gold, and bronze and iron items they put in the treasury of the Lord’s house.[bq] 25 Yet Joshua spared[br] Rahab the prostitute, her father’s family,[bs] and all who belonged to her. She lives in Israel[bt] to this very day because she hid the messengers Joshua sent to spy on Jericho. 26 At that time Joshua made this solemn declaration:[bu] “The man who attempts to rebuild[bv] this city of Jericho[bw] will stand condemned before the Lord.[bx] He will lose his firstborn son when he lays its foundations and his youngest son when he erects its gates!”[by] 27 The Lord was with Joshua and he became famous throughout the land.[bz]

Achan Sins and is Punished

7 But the Israelites disobeyed the command about the city’s riches.[ca] Achan son of Carmi, son of Zabdi,[cb] son of Zerah, from the tribe of Judah, stole some of the riches.[cc] The Lord was furious with the Israelites.[cd]

2 Joshua sent men from Jericho to Ai (which is located near Beth Aven, east of Bethel) and instructed them, “Go up and spy on the land.” So the men went up and spied on Ai. 3 They returned and reported to Joshua,[ce] “Don’t send the whole army.[cf] About two or three thousand men are adequate to defeat Ai.[cg] Don’t tire out the whole army, for Ai is small.”[ch]

4 So about 3,000 men went up, but they fled from the men of Ai. 5 The men of Ai killed about thirty-six of them and chased them from in front of the city gate all the way to the fissures[ci] and defeated them on the steep slope.[cj] The people’s[ck] courage melted away like water.[cl]

6 Joshua tore his clothes;[cm] he and the leaders[cn] of Israel lay face down on the ground before the ark of the Lord until evening[co] and threw dirt on their heads.[cp] 7 Joshua prayed,[cq] “O, Sovereign Lord! Why did you bring these people across the Jordan to hand us over to the Amorites so they could destroy us? If only we had been satisfied to live on the other side of the Jordan! 8 O Lord, what can I say now that Israel has retreated[cr] before its enemies? 9 When the Canaanites and all who live in the land hear about this, they will turn against us and destroy the very memory of us[cs] from the earth. What will you do to protect your great reputation?”[ct]

10 The Lord responded[cu] to Joshua, “Get up! Why are you lying there face down?[cv] 11 Israel has sinned; they have violated my covenantal commandment![cw] They have taken some of the riches;[cx] they have stolen them and deceitfully put them among their own possessions.[cy] 12 The Israelites are unable to stand before their enemies; they retreat because they have become subject to annihilation.[cz] I will no longer be with you,[da] unless you destroy what has contaminated you.[db] 13 Get up! Ritually consecrate the people and tell them this: ‘Ritually consecrate yourselves for tomorrow, because this is what the Lord God of Israel has said, “You are contaminated,[dc] O Israel! You will not be able to stand before your enemies until you remove what is contaminating you.”[dd] 14 In the morning you must approach in tribal order.[de] The tribe the Lord selects[df] must approach by clans. The clan the Lord selects must approach by families.[dg] The family the Lord selects must approach man by man.[dh] 15 The one caught with the riches[di] must be burned up[dj] along with all who belong to him, because he violated the Lord’s covenant and did such a disgraceful thing in Israel.’”

Footnotes:

  1. Joshua 5:1 tc Another textual tradition has, “while we crossed.”
  2. Joshua 5:1 tn Heb “their heart[s] melted and there was no longer in them breath (or perhaps “spirit”) because of the sons of Israel.”
  3. Joshua 5:2 tn Heb “return, circumcise the sons of Israel a second time.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense to indicate the repetition of an action.
  4. Joshua 5:3 tn Or “Gibeath Haaraloth.” This name means “Hill of the Foreskins.” Many modern translations simply give the Hebrew name, although an explanatory note giving the meaning of the name is often included.sn The name given to the place, Hill of the Foreskins was an obvious reminder of this important event.
  5. Joshua 5:4 tn Heb “All the people who went out from Egypt, the males, all the men of war, died in the wilderness in the way when they went out from Egypt.”
  6. Joshua 5:5 tn Or “indeed.”
  7. Joshua 5:5 tn Heb “people.”
  8. Joshua 5:5 tn Heb “all the people.”
  9. Joshua 5:6 tn Heb “all the nation, the men of war who went out from Egypt, who did not listen to the voice of the Lord, came to an end.”
  10. Joshua 5:6 tn Some Hebrew mss, as well as the Syriac version, support this reading. Most ancient witnesses read “us.”
  11. Joshua 5:6 tn Heb “flowing with.”sn The word picture a land rich in milk and honey depicts the land as containing many grazing areas (which would produce milk) and flowering plants (which would support the bees that produced honey).
  12. Joshua 5:7 tn Heb “their sons he raised up in their place.”
  13. Joshua 5:8 tn Heb “nation.”
  14. Joshua 5:9 tn Heb “rolled away.”
  15. Joshua 5:9 sn One might take the disgrace of Egypt as a reference to their uncircumcised condition (see Gen 34:14), but the generation that left Egypt was circumcised (see v. 5). It more likely refers to the disgrace they experienced in Egyptian slavery. When this new generation reached the promised land and renewed their covenantal commitment to the Lord by submitting to the rite of circumcision, the Lord’s deliverance of his people from slavery, which had begun with the plagues and the crossing of the Red Sea, reached its climax. See T. C. Butler, Joshua (WBC), 59.
  16. Joshua 5:9 sn The name Gilgal sounds like the Hebrew verb “roll away” (גַּלַל, galal).
  17. Joshua 5:10 sn This is the area of the rift valley basin in the vicinity of Jericho (see the note at Josh 4:13).
  18. Joshua 5:11 tn The Hebrew text adds, “on this same day.” This is somewhat redundant in English and has not been translated.
  19. Joshua 5:12 tn Heb “the day after, when they ate.” The present translation assumes this means the day after the Passover, though it is possible it refers to the day after they began eating the land’s produce.
  20. Joshua 5:12 tn Heb “and the sons of Israel had no more manna.”
  21. Joshua 5:13 tn Heb “in.”
  22. Joshua 5:13 tn Heb “he lifted up his eyes and looked. And look, a man was standing in front of him, and his sword was drawn in his hand.” The verb הִנֵּה (hinneh, “look”) invites the reader to view the scene through Joshua’s eyes. By calling the stranger “a man,” the author reflects Joshua’s perspective. The text shortly reveals his true identity (vv. 14-15).
  23. Joshua 5:13 tn Heb “Are you for us or for our enemies?”
  24. Joshua 5:14 tc Heb “He said, “Neither.” An alternative reading is לוֹ (lo, “[He said] to him”; cf. NEB). This reading is supported by many Hebrew mss, as well as the LXX and Syriac versions. The traditional reading of the MT (לֹא, loʾ, “no, neither”) is probably the product of aural confusion (the two variant readings sound the same in Hebrew). Although followed by a number of modern translations (cf. NIV, NRSV), this reading is problematic, for the commander of the Lord’s army would hardly have declared himself neutral.
  25. Joshua 5:14 sn The Lord’s heavenly army, like an earthly army, has a commander who leads the troops. For the phrase שַׂר־צְבָא (sar tsevaʾ, “army commander”) in the human sphere, see among many other references Gen 21:22, 32; 26:26; Judg 4:2, 7; 1 Sam 12:9.
  26. Joshua 5:14 sn The commander’s appearance seems to be for Joshua’s encouragement. Joshua could now lead Israel into battle knowing that the Lord’s invisible army would ensure victory.
  27. Joshua 5:14 tn Heb “Joshua fell on his face to the ground and bowed down.”
  28. Joshua 6:1 tn Heb “was shutting and shut up.” HALOT 743 s.v. I סגר paraphrases, “blocking [any way of access] and blocked [against any who would leave].”
  29. Joshua 6:1 tn Heb “there was no one going out and there was no one coming in.”
  30. Joshua 6:2 tn Heb “I have given into your hand Jericho.” The Hebrew verb נָתַתִּי (natatti, “I have given”) is probably best understood as a perfect of certitude, indicating the certainty of the action. The Hebrew pronominal suffix “your” is singular, being addressed to Joshua as the leader and representative of the nation. To convey to the modern reader what is about to happen and who is doing it, the translation “I am about to defeat Jericho for you” has been used.
  31. Joshua 6:3 tn Heb “and go around the city, all [you] men of war, encircling the city one time.” The Hebrew verb וְסַבֹּתֶם (vesabbotem, “and go around”) is plural, being addressed to the whole army.
  32. Joshua 6:4 tn Heb “rams’ horns, trumpets.”
  33. Joshua 6:5 tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram’s horn” do not appear in the LXX of verse 5.
  34. Joshua 6:5 tn Heb “all the people will shout with a loud shout.”
  35. Joshua 6:5 tn Heb “fall in its place.”
  36. Joshua 6:5 tn Heb “and the people will go up, each man straight ahead.”
  37. Joshua 6:7 tn An alternative reading is “and they said.” In this case the subject is indefinite and the verb should be translated as passive, “[the army] was told.”
  38. Joshua 6:7 tn Heb “the people.”
  39. Joshua 6:7 tn Heb “pass by.”
  40. Joshua 6:8 tn Heb “when Joshua spoke to the people.”
  41. Joshua 6:10 tn Heb “the people.”
  42. Joshua 6:10 tn Or “the shout.”
  43. Joshua 6:10 tn Heb “do not let a word come out of your mouths.”
  44. Joshua 6:10 tn Or “the shout.”
  45. Joshua 6:10 tn Or “the shout.”
  46. Joshua 6:11 tn Heb “and he made the ark of the Lord go around the city, encircling one time.”
  47. Joshua 6:11 tn Heb “and they entered the camp and spent the night in the camp.”
  48. Joshua 6:12 tn Heb “Joshua rose early in the morning and the priests picked up the ark of the Lord.”
  49. Joshua 6:15 tn Heb “On the seventh day they rose early, when the dawn ascended.”
  50. Joshua 6:15 tn Heb “and they went around the city according to this manner seven times, only on that day they went around the city seven times.”
  51. Joshua 6:16 tn Heb “the people.”
  52. Joshua 6:16 tn Or “the shout.”
  53. Joshua 6:16 tn Heb “for the Lord has given to you the city.” The verbal form is a perfect, probably indicating certitude here.
  54. Joshua 6:17 tn Or “dedicated to the Lord.”sn To make the city set apart for the Lord would involve annihilating all the people and animals and placing its riches in the Lord’s treasury (vv. 19, 21, 24).
  55. Joshua 6:17 tn Heb “messengers.”
  56. Joshua 6:18 tn Heb “Only you keep [away] from what is set apart [to God] so that you might not, as you are setting [it] apart, take some of what is set apart [to God] and turn the camp of Israel into what is set apart [to destruction by God] and bring trouble on it.”
  57. Joshua 6:19 tn Heb “it is holy to the Lord.”
  58. Joshua 6:20 tc Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.
  59. Joshua 6:20 tn Heb “the people.”
  60. Joshua 6:20 tn Heb “the sound of the horn.”
  61. Joshua 6:20 tn Heb “they shouted with a loud shout.”
  62. Joshua 6:20 tn Heb “fell in its place.”
  63. Joshua 6:20 tn Heb “and the people went up into the city, each one straight ahead, and they captured the city.”
  64. Joshua 6:21 tn Heb “all which was in the city.”
  65. Joshua 6:22 tn Heb “the house of the woman, the prostitute.”
  66. Joshua 6:22 tn Heb “and bring out from there the woman and all who belong to her as you swore on oath to her.”
  67. Joshua 6:23 tn Or “placed them outside.”
  68. Joshua 6:24 tn The Hebrew text adds “with fire.”
  69. Joshua 6:24 tn Heb “the treasury of the house of the Lord.” Technically the Lord did not have a “house” yet, so perhaps this refers to the tabernacle using later terminology.
  70. Joshua 6:25 tn Heb “kept alive.”
  71. Joshua 6:25 tn Heb the house of her father.”
  72. Joshua 6:25 tn Or “among the Israelites”; Heb “in the midst of Israel.”
  73. Joshua 6:26 tn Normally the Hiphil of שָׁבַע (shavaʿ) has a causative sense (“make [someone] take an oath”; see Josh 2:17, 20), but here (see also Josh 23:7) no object is stated or implied. If Joshua is calling divine judgment down upon the one who attempts to rebuild Jericho, then “make a solemn appeal [to God as judge]” or “pronounce a curse” would be an appropriate translation. However, the tone seems stronger. Joshua appears to be announcing the certain punishment of the violator. 1 Kgs 16:34, which records the fulfillment of Joshua’s prediction, supports this. Casting Joshua in a prophetic role, it refers to Joshua’s statement as the “word of the Lord” spoken through Joshua.
  74. Joshua 6:26 tn Heb “rises up and builds.”
  75. Joshua 6:26 tc The LXX omits “Jericho.” It is probably a scribal addition.
  76. Joshua 6:26 tn The Hebrew phrase אָרוּר לִפְנֵי יְהוָה (ʾarur lifne yehvah, “cursed [i.e., condemned] before the Lord”) also occurs in 1 Sam 26:19.
  77. Joshua 6:26 tn Heb “With his firstborn he will lay its foundations and with his youngest he will erect its gates.” The Hebrew verb יַצִּיב (yatsiv, “he will erect”) is imperfect, not jussive, suggesting Joshua’s statement is a prediction, not an imprecation.
  78. Joshua 6:27 tn Heb “and the report about him was in all the land.” The Hebrew term אֶרֶץ (ʾerets, “land”) may also be translated “earth.”
  79. Joshua 7:1 tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”
  80. Joshua 7:1 tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also Josh 7:17, 18).
  81. Joshua 7:1 tn Heb “took from what was set apart [to the Lord].”
  82. Joshua 7:1 tn Heb “the anger of the Lord burned against the sons of Israel.”sn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord’s anger down upon the entire nation.
  83. Joshua 7:3 tn Heb “and they returned to Joshua and said to him.”
  84. Joshua 7:3 tn Heb “Don’t let all the people go up.”
  85. Joshua 7:3 tn Heb “Let about two thousand men or about three thousand men go up to defeat Ai.”
  86. Joshua 7:3 tn Heb “all the people for they are small.”
  87. Joshua 7:5 tn The meaning and correct translation of the Hebrew word שְׁבָרִים (shevarim) is uncertain. The translation “fissures” is based on usage of the plural form of the noun in Ps 60:4 HT (60:2 ET), where it appears to refer to cracks in the earth caused by an earthquake. Perhaps deep ravines or gorges are in view, or the word is a proper noun (“all the way to Shebarim”).
  88. Joshua 7:5 sn The precise geographical location of the Israelite defeat at this “steep slope” is uncertain.
  89. Joshua 7:5 tn Or “army’s.”
  90. Joshua 7:5 tn Heb “and the heart of the people melted and became water.”
  91. Joshua 7:6 sn Tearing one’s clothes was an outward expression of extreme sorrow (see Gen 37:34; 44:13).
  92. Joshua 7:6 tn Or “elders.”
  93. Joshua 7:6 tn Heb “and fell on his face to the ground before the ark of the Lord until evening, he and the elders of Israel.”
  94. Joshua 7:6 sn Throwing dirt on one’s head was an outward expression of extreme sorrow (see Lam 2:10; Ezek 27:30).
  95. Joshua 7:7 tn Heb “said.”
  96. Joshua 7:8 tn Heb “turned [the] back.”
  97. Joshua 7:9 tn Heb “and cut off our name.”
  98. Joshua 7:9 tn Heb “What will you do for your great name?”
  99. Joshua 7:10 tn Heb “said.”
  100. Joshua 7:10 tn Heb “Why are you falling on your face?”
  101. Joshua 7:11 tn Heb “They have violated my covenant which I commanded them.”
  102. Joshua 7:11 tn Heb “what was set apart [to the Lord].”
  103. Joshua 7:11 tn Heb “and also they have stolen, and also they have lied, and also they have placed [them] among their items.”
  104. Joshua 7:12 tn Heb “they turn [the] back before their enemies because they are set apart [to destruction by the Lord].”
  105. Joshua 7:12 tn The second person pronoun is plural in Hebrew, indicating these words are addressed to the entire nation.
  106. Joshua 7:12 tn Heb “what is set apart [to destruction by the Lord] from your midst.”
  107. Joshua 7:13 tn Heb “what is set apart [to destruction by the Lord] [is] in your midst.”
  108. Joshua 7:13 tn Heb “remove what is set apart [i.e., to destruction by the Lord] from your midst.”
  109. Joshua 7:14 tn Heb “by your tribes.”
  110. Joshua 7:14 tn Heb “takes forcefully, seizes.”
  111. Joshua 7:14 tn Heb “houses.”
  112. Joshua 7:14 tn Heb “by men.”
  113. Joshua 7:15 tn Heb “with what was set apart [to the Lord].”
  114. Joshua 7:15 tn Heb “burned with fire.”
New English Translation (NET)

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Luke 15

The Parable of the Lost Sheep and Coin

15 Now all the tax collectors[a] and sinners were coming[b] to hear him. 2 But[c] the Pharisees[d] and the experts in the law[e] were complaining,[f] “This man welcomes[g] sinners and eats with them.”

3 So[h] Jesus[i] told them[j] this parable:[k] 4 “Which one[l] of you, if he has a hundred[m] sheep and loses one of them, would not leave the ninety-nine in the open pasture[n] and go look for[o] the one that is lost until he finds it?[p] 5 Then[q] when he has found it, he places it on his shoulders, rejoicing. 6 Returning[r] home, he calls together[s] his[t] friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 7 I tell you, in the same way there will be more joy in heaven over one sinner[u] who repents than over ninety-nine righteous people[v] who have no need to repent.[w]

8 “Or what woman, if she has ten silver coins[x] and loses[y] one of them,[z] does not light a lamp, sweep[aa] the house, and search thoroughly until she finds it? 9 Then[ab] when she has found it, she calls together her[ac] friends and neighbors, saying, ‘Rejoice[ad] with me, for I have found the coin[ae] that I had lost.’ 10 In the same way, I tell you, there is joy in the presence of God’s angels[af] over one sinner who repents.”

The Parable of the Compassionate Father

11 Then[ag] Jesus[ah] said, “A man had two sons. 12 The[ai] younger of them said to his[aj] father, ‘Father, give me the share of the estate[ak] that will belong[al] to me.’ So[am] he divided his[an] assets between them.[ao] 13 After[ap] a few days,[aq] the younger son gathered together all he had and left on a journey to a distant country, and there he squandered[ar] his wealth[as] with a wild lifestyle. 14 Then[at] after he had spent everything, a severe famine took place in that country, and he began to be in need. 15 So he went and worked for[au] one of the citizens of that country, who[av] sent him to his fields to feed pigs.[aw] 16 He[ax] was longing to eat[ay] the carob pods[az] the pigs were eating, but[ba] no one gave him anything. 17 But when he came to his senses[bb] he said, ‘How many of my father’s hired workers have food[bc] enough to spare, but here I am dying from hunger! 18 I will get up and go to my father and say to him, “Father, I have sinned[bd] against heaven[be] and against[bf] you. 19 I am no longer worthy to be called your son; treat me[bg] like one of your hired workers.”’ 20 So[bh] he got up and went to his father. But while he was still a long way from home[bi] his father saw him, and his heart went out to him;[bj] he ran and hugged[bk] his son[bl] and kissed him. 21 Then[bm] his son said to him, ‘Father, I have sinned against heaven[bn] and against you; I am no longer worthy to be called your son.’[bo] 22 But the father said to his slaves,[bp] ‘Hurry! Bring the best robe,[bq] and put it on him! Put a ring on his finger[br] and sandals[bs] on his feet! 23 Bring[bt] the fattened calf[bu] and kill it! Let us eat[bv] and celebrate, 24 because this son of mine was dead, and is alive again—he was lost and is found!’[bw] So[bx] they began to celebrate.

25 “Now his older son was in the field. As[by] he came and approached the house, he heard music[bz] and dancing. 26 So[ca] he called one of the slaves[cb] and asked what was happening. 27 The slave replied,[cc] ‘Your brother has returned, and your father has killed the fattened calf[cd] because he got his son[ce] back safe and sound.’ 28 But the older son[cf] became angry[cg] and refused[ch] to go in. His father came out and appealed to him, 29 but he answered[ci] his father, ‘Look! These many years I have worked like a slave[cj] for you, and I never disobeyed your commands. Yet[ck] you never gave me even a goat[cl] so that I could celebrate with my friends! 30 But when this son of yours[cm] came back, who has devoured[cn] your assets with prostitutes,[co] you killed the fattened calf[cp] for him!’ 31 Then[cq] the father[cr] said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 32 It was appropriate[cs] to celebrate and be glad, for your brother[ct] was dead, and is alive; he was lost and is found.’”[cu]

Footnotes:

  1. Luke 15:1 sn See the note on tax collectors in 3:12.
  2. Luke 15:1 tn Grk “were drawing near.”
  3. Luke 15:2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  4. Luke 15:2 sn See the note on Pharisees in 5:17.
  5. Luke 15:2 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  6. Luke 15:2 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  7. Luke 15:2 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
  8. Luke 15:3 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.
  9. Luke 15:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  10. Luke 15:3 sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.
  11. Luke 15:3 tn Grk “parable, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  12. Luke 15:4 tn Grk “What man.” The Greek word ἄνθρωπος (anthrōpos) is used here in a somewhat generic sense.
  13. Luke 15:4 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
  14. Luke 15:4 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
  15. Luke 15:4 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
  16. Luke 15:4 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
  17. Luke 15:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  18. Luke 15:6 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
  19. Luke 15:6 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
  20. Luke 15:6 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
  21. Luke 15:7 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
  22. Luke 15:7 tn Here δικαίοις (dikaiois) is an adjective functioning substantivally and has been translated “righteous people.”
  23. Luke 15:7 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
  24. Luke 15:8 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
  25. Luke 15:8 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (echousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesē) in the conditional clause to improve the English style.
  26. Luke 15:8 tn Grk “one coin.”
  27. Luke 15:8 tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  28. Luke 15:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  29. Luke 15:9 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  30. Luke 15:9 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
  31. Luke 15:9 tn Grk “drachma.”
  32. Luke 15:10 sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
  33. Luke 15:11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  34. Luke 15:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  35. Luke 15:12 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  36. Luke 15:12 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  37. Luke 15:12 tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”
  38. Luke 15:12 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
  39. Luke 15:12 tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
  40. Luke 15:12 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  41. Luke 15:12 sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).
  42. Luke 15:13 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
  43. Luke 15:13 tn Grk “after not many days.”
  44. Luke 15:13 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
  45. Luke 15:13 tn Or “estate” (the same word has been translated “estate” in v. 12).
  46. Luke 15:14 tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  47. Luke 15:15 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
  48. Luke 15:15 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
  49. Luke 15:15 sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
  50. Luke 15:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  51. Luke 15:16 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
  52. Luke 15:16 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
  53. Luke 15:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  54. Luke 15:17 tn Grk “came to himself” (an idiom).
  55. Luke 15:17 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
  56. Luke 15:18 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
  57. Luke 15:18 sn The phrase against heaven is a circumlocution for God.
  58. Luke 15:18 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cp. Jdth 5:17; 1 Km 7:6; 20:1).”
  59. Luke 15:19 tn Or “make me.” Here is a sign of total humility.
  60. Luke 15:20 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  61. Luke 15:20 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
  62. Luke 15:20 tn Or “felt great affection for him,” “felt great pity for him.”sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.
  63. Luke 15:20 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
  64. Luke 15:20 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
  65. Luke 15:21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  66. Luke 15:21 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
  67. Luke 15:21 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
  68. Luke 15:22 tn See the note on the word “slave” in 7:2.
  69. Luke 15:22 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
  70. Luke 15:22 tn Grk “hand,” but χείρ (cheir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
  71. Luke 15:22 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
  72. Luke 15:23 tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  73. Luke 15:23 tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.
  74. Luke 15:23 tn The participle φαγόντες (phagontes) has been translated as a finite verb due to requirements of contemporary English style.
  75. Luke 15:24 sn This statement links the parable to the theme of 15:6, 9.
  76. Luke 15:24 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
  77. Luke 15:25 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
  78. Luke 15:25 sn This would have been primarily instrumental music, but might include singing as well.
  79. Luke 15:26 tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.
  80. Luke 15:26 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
  81. Luke 15:27 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
  82. Luke 15:27 tn See note on the phrase “fattened calf” in v. 23.
  83. Luke 15:27 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
  84. Luke 15:28 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
  85. Luke 15:28 tn The aorist verb ὠργίσθη (ōrgisthē) has been translated as an ingressive aorist, reflecting entry into a state or condition.
  86. Luke 15:28 sn Ironically the attitude of the older son has left him outside and without joy.
  87. Luke 15:29 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
  88. Luke 15:29 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
  89. Luke 15:29 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
  90. Luke 15:29 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
  91. Luke 15:30 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
  92. Luke 15:30 sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
  93. Luke 15:30 sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.
  94. Luke 15:30 sn See note on the phrase “fattened calf” in v. 23.
  95. Luke 15:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
  96. Luke 15:31 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
  97. Luke 15:32 tn Or “necessary.”
  98. Luke 15:32 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
  99. Luke 15:32 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Psalm 81

Psalm 81[a]

For the music director, according to the gittith style;[b] by Asaph.

81 Shout for joy to God, our source of strength!
Shout out to the God of Jacob!
2 Sing[c] a song and play the tambourine,
the pleasant-sounding harp, and the ten-stringed instrument.
3 Sound the ram’s horn on the day of the new moon,[d]
and on the day of the full moon when our festival begins.[e]
4 For observing the festival is a requirement for Israel;[f]
it is an ordinance given by the God of Jacob.
5 He decreed it as a regulation in Joseph,
when he attacked the land of Egypt.[g]
I heard a voice I did not recognize.[h]
6 It said:[i] “I removed the burden from his shoulder;
his hands were released from holding the basket.[j]
7 In your distress you called out and I rescued you.
I answered you from a dark thundercloud.[k]
I tested you at the waters of Meribah.[l] (Selah)
8 I said,[m] ‘Listen, my people!
I will warn[n] you.
O Israel, if only you would obey me![o]
9 There must be[p] no other[q] god among you.
You must not worship a foreign god.
10 I am the Lord, your God,
the one who brought you out of the land of Egypt.
Open your mouth wide and I will fill it.’
11 But my people did not obey me;[r]
Israel did not submit to me.[s]
12 I gave them over to their stubborn desires;[t]
they did what seemed right to them.[u]
13 If only my people would obey me![v]
If only Israel would keep my commands![w]
14 Then I would quickly subdue their enemies,
and attack[x] their adversaries.”
15 (May those who hate the Lord[y] cower in fear[z] before him.
May they be permanently humiliated.)[aa]
16 “I would feed Israel the best wheat,[ab]
and would satisfy your appetite[ac] with honey from the rocky cliffs.”[ad]

Footnotes:

  1. Psalm 81:1 sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.
  2. Psalm 81:1 tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.
  3. Psalm 81:2 tn Heb “lift up.”
  4. Psalm 81:3 tn Heb “at the new moon.”sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.
  5. Psalm 81:3 tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (keseʾ, “full moon”).sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.
  6. Psalm 81:4 tn Heb “because a statute for Israel [is] it.”
  7. Psalm 81:5 tn Heb “in his going out against the land of Egypt.” This apparently refers to the general time period of Israel’s exodus from Egypt. The LXX reads, “from Egypt,” in which case “Joseph” (see the preceding line) would be the subject of the verb, “when he [Joseph = Israel] left Egypt.”
  8. Psalm 81:5 tn Heb “a lip I did not know, I heard.” Here the term “lip” probably stands for speech or a voice. Apparently the psalmist speaks here and refers to God’s voice, whose speech is recorded in the following verses.
  9. Psalm 81:6 tn The words “It said” are not included in the Hebrew text. They are supplied in the translation for clarification.
  10. Psalm 81:6 sn I removed the burden. The Lord speaks metaphorically of how he delivered his people from Egyptian bondage. The reference to a basket/burden probably alludes to the hard labor of the Israelites in Egypt, where they had to carry loads of bricks (see Exod 1:14).
  11. Psalm 81:7 tn Heb “I answered you in the hidden place of thunder.” This may allude to God’s self-revelation at Mount Sinai, where he appeared in a dark cloud accompanied by thunder (see Exod 19:16).
  12. Psalm 81:7 sn The name Meribah means “strife.” Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
  13. Psalm 81:8 tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the Lord commanded the generation of Israelites that experienced the events described in v. 7. Note the statement in v. 11, “my people did not listen to me.”
  14. Psalm 81:8 tn Or perhaps “command.”
  15. Psalm 81:8 tn The Hebrew particle אִם (ʾim, “if”) and following prefixed verbal form here express a wish (GKC 321 §109.b). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
  16. Psalm 81:9 tn The imperfect verbal forms in v. 9 have a modal function, expressing what is obligatory.
  17. Psalm 81:9 tn Heb “different”; “illicit.”
  18. Psalm 81:11 tn Heb “did not listen to my voice.”
  19. Psalm 81:11 tn The Hebrew expression אָבָה לִי (ʾavah li) means “submit to me” (see Deut 13:8).
  20. Psalm 81:12 tn Heb “and I sent him away in the stubbornness of their heart.”
  21. Psalm 81:12 tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).
  22. Psalm 81:13 tn Heb “if only my people were listening to me.” The Hebrew particle לוּ (lu, “if not”) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).
  23. Psalm 81:13 tn Heb “[and if only] Israel would walk in my ways.”
  24. Psalm 81:14 tn Heb “turn my hand against.” The idiom “turn the hand against” has the nuance of “strike with the hand, attack” (see Isa 1:25; Ezek 38:12; Amos 1:8; Zech 13:7).
  25. Psalm 81:15 tn “Those who hate the Lord” are also mentioned in 2 Chr 19:2 and Ps 139:21.
  26. Psalm 81:15 tn See Deut 33:29; Ps 66:3 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.
  27. Psalm 81:15 tc Heb “and may their time be forever.” The Hebrew term עִתָּם (ʿittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the Lord. Some propose an emendation to בַּעֲתָתָם (baʿatatam) or בִּעֻתָם (biʿutam; “their terror”; i.e., “may their terror last forever”), but the omission of bet (ב) in the present Hebrew text is difficult to explain, making the proposed emendation unlikely.tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.
  28. Psalm 81:16 tn Heb “and he fed him from the best of the wheat.” The Hebrew text has a third person form of the preterite with a vav (ו) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13-14. The third masculine singular pronominal suffix refers to Israel, as in v. 6.sn I would feed. After the parenthetical “curse” in v. 15, the Lord’s speech continues here.
  29. Psalm 81:16 tn Heb “you.” The second person singular pronominal suffix refers to Israel, as in vv. 7-10.
  30. Psalm 81:16 sn The language in this verse, particularly the references to wheat and honey, is reminiscent of Deut 32:13-14.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Proverbs 13:1

13 A wise son accepts his father’s discipline,[a]
but a scoffer[b] has never listened to[c] rebuke.

Footnotes:

  1. Proverbs 13:1 tc The MT reads “a wise son, discipline of a father.” Instead of מוּסָר (musar, “discipline”), G. R. Driver suggested reading this word as מְיֻסַּר (meyussar, “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 174. A few Medieval Hebrew manuscripts, the LXX, and the Syriac read יִשְׁמַע (yishmaʿ) “a wise son listens to/obeys his father.” The translation, “accepts…discipline,” reflects the notion intended by either.
  2. Proverbs 13:1 sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon—“rebuke” (גָּעַר, gaʿar)—shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.
  3. Proverbs 13:1 tn Heb “has not listened.” The perfect verb has been chosen to emphasize the past pattern of the scoffer.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

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04/11/2021 DAB Transcript

Joshua 3:1-4:24, Luke 14:7-35, Psalms 80:1-19, Proverbs 12:27-28

Today is the 11th day of April welcome to the Daily Audio Bible I am Brian it’s great to be here with you on the 101st day of the year as we greet a brand-new shiny sparkly new week that we get to collectively push the door open on and walk through and just see the splendor of the. It’s just out there. We haven’t messed up anything yet. It’s just out there waiting for us to live into and we don’t have to make a mess of this week. Like we can choose in advance as we often…as we often bring to mind at the beginning of a new week that we have a choice here. Everything doesn’t have to be a reaction to something else. We can be proactive in our lives and one of the ways that we do that is exactly what we’re doing right now, stepping out of the chaos, finding some solace and serenity around the Global Campfire with our brothers and sisters and allowing God’s word to become a part of the fabric of this day and this new week. And, so, let’s dive in. We began some new territory in the Scriptures yesterday. We concluded the Torah or the Pentateuch when we concluded the book of Deuteronomy and we got our badges if we’re using the Daily Audio Bible app and then we talked about the new book that we were moving into called Joshua and then we read the first couple chapters of Joshua. Basically, where we’re at is that Joshua is now the leader of the children of Israel, and these tribes are preparing themselves because Joshua has told them to prepare themselves that within three days they will be crossing into the promised land. We, as readers of the Bible, we haven’t been in the promised land for a long time. It was since Jacob left for Egypt because of the great famine that we left that land and at that time it was a promise land, but it wasn’t going to become the land of the children of Israel. Now it is. We’re centuries later, over four centuries later. So, that’s how long we’ve been out of this land in the biblical narrative and now we’re at the banks of the Jordan River. This would be in modern-day Jordan, the country of modern-day Jordan. It would be on the east side of the Jordan River outside of Jericho looking toward Jericho. So, there in the desert and they’re gonna cross the Jordan and head…head toward Jericho eventually. So, let’s pick up that story. We’ll read from the NET Bible, the New English Translation this week. Joshua chapters 3 and 4.

Prayer:

Thank You, Father, for Your word. Thank You for bringing us into another week together and day by day step-by-step we continue our journey asking for Your Holy Spirit’s guidance and leadership. Holy Spirit, come lead us into all truth. This is what we seek. And continue to enlighten our lives and illuminate the path that we are one…that we are on, that we might walk in Your ways. Come Holy Spirit we pray. In the name of Jesus, we ask. Amen.

Community Prayer and Praise:

[singing starts] open the ears of my heart Lord that I might hear your voice and open the eyes of my soul as I look at the sun and rejoice. For whatever I may go through or experience today I know who I am is found in you and whatever may say. Oh Lord it hurts to go through these trials and this pain. My fickle heart wants to doubt the truth and give in to shame and blame but I trust your love and I receive your grace come and heal this little lost lamb. I put my expectations and my trust into the great I am [singing stops].Thank you so much Brian for…pastor Brian for your sermon on today which is Wednesday the 7th about what it means to trust in God and not give in to reasoning or facts or fears because I feel like I’ve just been in this fleshly fog for about three years, you know, right before the pandemic hit and through the pandemic and I’m learning to trust in the Spirit more and I’m so grateful for you pastor and Daily Audio Bible because every day you make us stronger and stronger in Jesus.

Hi my name is Lacey today’s April 7th I have been listening to you DAB I want to save for about two or three years but this year I’ve been a lot more committed than I have been the past years. Today a girl named Emily I believe called in for her mother and she was asking for prayer for herself her mother and her whole family. And, so, I just felt moved to come to…to come pray for her in the DAB publicly and I…I know we all have people that we know probably that aren’t believers in Christ but it’s a much more real when they’re even closer to you than just a far-off friend or someone you see walking in the hallway. And, so, I can’t imagine how hard that must be. And, so, I just wanted to pray with her, and I’d appreciate it if you would all pray with me. So, Lord you know Emily and you know her family and mother and I just pray that you would help them in every single way possible and I pray that her mother would just realize that she needs a savior and she cannot do this without you anymore and that she would just come to you and you would…she would ask for forgiveness and you would forgive her because you are faithful and just and I pray that you would just give Emily peace and the rest of her family peace no matter what happens. Lord we pray that she does accept you as her savior forever and ever. We pray that for everyone else as well. Lord, I thank you for just everything that you’ve done for us so far. Please continue to do wonderful miraculous miracles for us. I pray that you’d do a miracle in this family. I thank you Lord. Amen. Bye guys have a good rest of your day. God bless.

Hey everyone, I’m Anya I’m calling from Slovenia and I just want to first of all say that this app has been such a blessing. Thank you so much Brian. Thank you, community. I started this year and it’s just so wonderful like going through scriptures together and praying for each other and yeah, it’s amazing. I have a prayer request. It’s for my cousin Barbara. She is a new mom. Her baby was born premature but she’s now almost two months old and she’s doing great, but Barbara isn’t. She has been sick in the past and doctor said she will never be able to have children. So, this little baby is a miracle in itself. It’s such a blessing but Barbara, the pregnancy such had a bad effect on her body and her health is really not good. She…she’s in hospital right now. Her heart is failing. There was water in her lungs and her kidneys are very affected as well. It’s some kind of autoimmune disease…diseases. I’m not even completely sure but I know the Lord knows and I would really appreciate you praying with me that the Lord really works a miracle in her life and heals her and strengthens her and her family and that His glory would just…just be shown through this for everyone to see. In Jesus’ name I pray this. Amen. I love you so much. Thank you so much. Bye.

Hello, my DAB family this is Sharon in Southern California. I’ve been debating back and forth whether or not I should share this small…prayer…answered prayer that the Lord gave to me because…because like I said it’s small, I didn’t even realize I was…I had a prayer for it. But I was listening to today’s podcast on April 7th. There are so many sad prayer requests and my heart goes out to them and I’m thinking that maybe this small…and it may…what God does isn’t small and I’m not saying it was but maybe this will offer some encouragement for those who are waiting for God to answer a prayer. I have an elder brother an older brother who's…who was incarcerated for 34 years and a couple weeks ago he was released from jail. He had received 25 years to life and God saw feet to release him and it’s been a joy in my heart to have my brother home with me and with us as a family. And I didn’t realize I was praying for…for my brother to come home. Of course I wanted him to come home but I just felt like when he was released it was an answered prayer for our…for me especially and for our family. So, I just want to encourage those of you who are listening and…and wondering if God is listening. Yes, He is. He’s listening and He’s more than willing to answer your prayer and we just have to remember to be patient and know that God is working on our behalf and things will come to fruition in His time. So, please be encouraged. I love you. Bye.

Hello daily audio Bible family this is Diana is Dearly Beloved in Minnesota. I just listened to the April 7th podcast and Caitlin came on at the very end and she explained that her husband of seven years just I let her know that he wants a divorce, and they have four small children and she’s devastated of course. And I just…I just pray for you and your family Caitlin. All of the things that you requested that God be with each one of you. I…I’ve also prayed that your husband would reconsider, and that God work mightily within his heart and that God upholds you and your family and shows you His mighty power and love and peace and joy. I pray for protection over you and your children, and I pray that again that God works mightily within your…each one of your lives. I have been through divorce. It was about 10 years ago now and it’s very difficult but I also know that I have had a very very bright tunnel at the end of mine and God has worked miracles that I could have never imagined before. So, I’m praying for you. I will hold you in my prayers. I love you sister. Take care.

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The Daily Audio Bible Reading for Sunday April 11, 2021 (NIV)

Joshua 3-4

Israel Crosses the Jordan

3 Bright and early the next morning Joshua and the Israelites left Shittim and came to the Jordan.[a] They camped there before crossing the river.[b] 2 After three days the leaders went through the camp 3 and commanded the people: “When you see the ark of the covenant of the Lord your God[c] being carried by the Levitical priests, you must leave here[d] and walk[e] behind it. 4 But stay about 3,000 feet behind it.[f] Keep your distance[g] so you can see[h] which way you should go, for you have not traveled this way before.”

5 Joshua told the people, “Ritually consecrate yourselves, for tomorrow the Lord will perform miraculous deeds among you.” 6 Joshua told the priests, “Pick up the ark of the covenant and pass on ahead of the people.” So they picked up the ark of the covenant and went ahead of the people.

7 The Lord told Joshua, “This very day I will begin to honor you before all Israel,[i] so they will know that I am with you just as I was with Moses. 8 Instruct the priests carrying the ark of the covenant, ‘When you reach the bank of the Jordan River,[j] wade into the water.’”[k]

9 Joshua told the Israelites, “Come here and listen to the words of the Lord your God!” 10 Joshua continued,[l] “This is how you will know the living God is among you and that he will truly drive out before you the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites. 11 Look! The ark of the covenant of the Lord[m] of the whole earth is ready to enter the Jordan ahead of you. 12 Now select for yourselves twelve men from the tribes of Israel, one per tribe. 13 When the feet[n] of the priests carrying the ark of the Lord, the Lord[o] of the whole earth, touch[p] the water of the Jordan, the water coming downstream toward you will stop flowing and pile up.”[q]

14 So when the people left their tents to cross the Jordan, the priests carrying the ark of the covenant went[r] ahead of them. 15 When the ones carrying the ark reached the Jordan, and the feet of the priests carrying the ark touched the surface[s] of the water—(the Jordan is at flood stage all during harvest time)[t]— 16 the water coming downstream toward them stopped flowing.[u] It piled up far upstream[v] at Adam (the city near Zarethan); there was no water at all flowing to the sea of the rift valley (the Salt Sea).[w] The people crossed the river opposite Jericho. 17 The priests carrying the ark of the covenant of the Lord stood firmly on dry ground in the middle of the Jordan. All Israel crossed over on dry ground until the entire nation was on the other side.[x]

Israel Commemorates the Crossing

4 When the entire nation was on the other side,[y] the Lord told Joshua, 2 “Select for yourselves twelve men from the people, one per tribe. 3 Instruct them, ‘Pick up twelve stones from the middle of the Jordan, from the very place where the priests[z] stand firmly, and carry them over with you and put them in the place where you camp tonight.’”

4 Joshua summoned the twelve men he had appointed from the Israelites, one per tribe. 5 Joshua told them, “Go in front of the ark of the Lord your God to the middle of the Jordan. Each of you is to put a stone on his shoulder, according to the number of the Israelite tribes. 6 The stones[aa] will be a reminder to you.[ab] When your children ask someday, ‘Why are these stones important to you?’ 7 tell them how the water of the Jordan stopped flowing[ac] before the ark of the covenant of the Lord. When it crossed the Jordan, the water of the Jordan stopped flowing.[ad] These stones will be a lasting memorial for the Israelites.”

8 The Israelites did just as Joshua commanded. They picked up twelve stones, according to the number of the Israelite tribes, from the middle of the Jordan as the Lord had instructed Joshua. They carried them over with them to the camp and put them there. 9 Joshua also set up twelve stones[ae] in the middle of the Jordan in the very place where the priests carrying the ark of the covenant stood. They remain there to this very day.

10 Now the priests carrying the ark of the covenant were standing in the middle of the Jordan until everything the Lord had commanded Joshua to tell the people was accomplished, in accordance with all that Moses had commanded Joshua. The people went across quickly, 11 and when all the people had finished crossing, the ark of the Lord and the priests crossed as the people looked on.[af] 12 The Reubenites, the Gadites, and the half-tribe of Manasseh crossed over armed for battle ahead of the Israelites, just as Moses had instructed them. 13 About 40,000 battle-ready troops[ag] marched past the Lord to fight[ah] on the rift valley plains[ai] of Jericho. 14 That day the Lord brought honor to Joshua before all Israel. They respected[aj] him all his life,[ak] just as they had respected[al] Moses.

15 The Lord told Joshua, 16 “Instruct the priests carrying the ark of the covenantal laws[am] to come up from the Jordan.” 17 So Joshua instructed the priests, “Come up from the Jordan!” 18 The priests carrying the ark of the covenant of the Lord came up from the middle of the Jordan, and as soon as they set foot on dry land,[an] the water of the Jordan flowed again and returned to flood stage.[ao]

19 The people went up from the Jordan on the tenth day of the first month[ap] and camped in Gilgal on the eastern border of Jericho. 20 Now Joshua set up in Gilgal the[aq] twelve stones they had taken from the Jordan. 21 He told the Israelites, “When your children someday ask their fathers, ‘What do these stones represent?’[ar] 22 explain to[as] your children, ‘Israel crossed the Jordan River[at] on dry ground.’ 23 For the Lord your God dried up the water of the Jordan before you while you crossed over. It was just like when the Lord your God dried up the Red Sea before us while we crossed it.[au] 24 He has done this so[av] all the nations[aw] of the earth might recognize the Lord’s power[ax] and so you might always obey[ay] the Lord your God.”

Footnotes:

  1. Joshua 3:1 tn Heb “And Joshua arose early in the morning and he and the Israelites left Shittim and came to the Jordan.”
  2. Joshua 3:1 tn The words “the river,” though not in the Hebrew text, have been supplied in the translation for clarity.
  3. Joshua 3:3 sn The ark of the covenant refers to the wooden chest that symbolized God’s presence among his covenant people.
  4. Joshua 3:3 tn Heb “set out from your place.”
  5. Joshua 3:3 tn Or “march.”
  6. Joshua 3:4 tn Heb “But there should be a distance between you and it, about 2,000 cubits in measurement.”sn The precise distance is uncertain, but the measurement designated אַמָּה (ʾammah, “cubit”) was probably equivalent to approximately 18 inches, or 45 cm) in length.
  7. Joshua 3:4 tn Heb “do not approach it.”
  8. Joshua 3:4 tn Heb “know.”
  9. Joshua 3:7 tn Or more literally, “to exalt you in the eyes of all Israel.”
  10. Joshua 3:8 tn Heb “the edge of the waters of the Jordan.” The word “River” is not in the Hebrew text, but has been supplied for clarity.
  11. Joshua 3:8 tn Heb “stand in the Jordan.” Here the repetition of the word “Jordan” would be redundant according to contemporary English style, so it was not included in the translation.
  12. Joshua 3:10 tn Heb “said.”
  13. Joshua 3:11 tn Or “Ruler”; or “Master.”
  14. Joshua 3:13 tn Heb “the soles of the feet.”
  15. Joshua 3:13 tn Or “Ruler”; or “Master.”
  16. Joshua 3:13 tn Or “rest in.”
  17. Joshua 3:13 tn Heb “the waters of the Jordan, the waters descending from above, will be cut off so that they will stand in one pile.”
  18. Joshua 3:14 tn The verb, though not in the Hebrew, is added for clarification.
  19. Joshua 3:15 tn Heb “dipped into the edge.”
  20. Joshua 3:15 tn Heb “and the Jordan overflows all its banks all the days of harvest.”sn The lengthy description of the priests’ arrival at the Jordan and the parenthetical reminder that the Jordan was at flood stage delay the climax of the story and add to its dramatic buildup.
  21. Joshua 3:16 tn Heb “the waters descending from above stood still.”
  22. Joshua 3:16 tn Heb “they stood in one pile very far away.”
  23. Joshua 3:16 tn Heb “the [waters] descending… were completely cut off.”sn The Salt Sea is an ancient name for the Dead Sea.
  24. Joshua 3:17 tn Heb “and all Israel was crossing over on dry ground until all the nation had finished crossing the Jordan.”
  25. Joshua 4:1 tn Heb “And when all the nation had finished crossing the Jordan.”
  26. Joshua 4:3 tn Heb “the feet of the priests.”
  27. Joshua 4:6 tn Heb “that this may be”; the referent of “this” (the twelve stones) has been specified in the translation for clarity.
  28. Joshua 4:6 tn Heb “in order that this might be a sign among you.”
  29. Joshua 4:7 tn Heb “were cut off from before.”
  30. Joshua 4:7 tn Heb “how the waters descending from above stood still.”
  31. Joshua 4:9 tn Here “also” has been supplied in the translation to make it clear (as indicated by v. 20) that these are not the same stones the men took from the river bed.
  32. Joshua 4:11 tn Heb “in the presence of the people.”
  33. Joshua 4:13 tn Heb “men equipped for battle.”
  34. Joshua 4:13 tn Heb “for war.”
  35. Joshua 4:13 sn The עֲרָבָה (ʿaravah, “rift valley”) extends from Galilee to the Gulf of Aqaba. The עַרְבוֹת (ʿarevot) of Jericho” refer to the parts of the Jordan Valley in the vicinity of Jericho (see HALOT 880 s.v. עֲרָבָה). The region is characterized by gently sloping plains which descend about 450 feet over the five miles from Jericho to the Jordan. Many translation say simply the “plains of Jericho” for the portion west of the Jordan and “plains of Moab” for the eastern portion. The translation here clarifies that the plains are part of the rift valley basin.
  36. Joshua 4:14 tn Heb “feared.”
  37. Joshua 4:14 tn Heb “all the days of his life.”
  38. Joshua 4:14 tn Heb “had feared.”
  39. Joshua 4:16 tn Traditionally, “the ark of the testimony,” another name for the ark of the covenant. The Hebrew term עֵדוּת (ʿedut, “testimony” or “witness”) here refers to the Mosaic covenant and the body of stipulations contained within it (see HALOT 791 s.v. 2).
  40. Joshua 4:18 tn Heb “and the soles of the feet of the priests were brought up to the dry land.”
  41. Joshua 4:18 tn Heb “and the waters of the Jordan returned to their place and went as formerly over their banks.”sn Verses 15-18 give a more detailed account of the priests’ crossing that had been briefly described in v. 11.
  42. Joshua 4:19 sn The first month was the month Abib (= late March-early April in the modern calendar). The preparations for Passover also began on the tenth day of the first month (Exod 12:2-3).
  43. Joshua 4:20 tn Heb “these,” referring specifically to the twelve stones mentioned in vv. 3-7.
  44. Joshua 4:21 tn Heb “What are these stones?”
  45. Joshua 4:22 tn Heb “make known to.”
  46. Joshua 4:22 tn Heb “crossed this Jordan”; the word “River” is not in the Hebrew text, but has been supplied to clarify the meaning.
  47. Joshua 4:23 tn Heb “just as the Lord your God did to the Red Sea when he dried [it] up before us while we crossed over.”
  48. Joshua 4:24 tn Heb “in order that.”
  49. Joshua 4:24 tn Or “peoples.”
  50. Joshua 4:24 tn Heb “know the hand of the Lord that it is strong.”
  51. Joshua 4:24 tn Heb “fear.”
New English Translation (NET)

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Luke 14:7-35

On Seeking Seats of Honor

7 Then[a] when Jesus[b] noticed how the guests[c] chose the places of honor,[d] he told them a parable. He said to them, 8 “When you are invited by someone to a wedding feast,[e] do not take[f] the place of honor, because a person more distinguished than you may have been invited by your host.[g] 9 So[h] the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed,[i] you will begin to move to the least important[j] place. 10 But when you are invited, go and take the least important place, so that when your host[k] approaches he will say to you, ‘Friend, move up here to a better place.’[l] Then you will be honored in the presence of all who share the meal with you. 11 For everyone who exalts himself will be humbled, but[m] the one who humbles[n] himself will be exalted.”

12 He[o] said also to the man[p] who had invited him, “When you host a dinner or a banquet,[q] don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 13 But when you host an elaborate meal,[r] invite the poor, the crippled,[s] the lame, and[t] the blind.[u] 14 Then[v] you will be blessed,[w] because they cannot repay you, for you will be repaid[x] at the resurrection of the righteous.”

The Parable of the Great Banquet

15 When[y] one of those at the meal with Jesus[z] heard this, he said to him, “Blessed is everyone[aa] who will feast[ab] in the kingdom of God!”[ac] 16 But Jesus[ad] said to him, “A man once gave a great banquet[ae] and invited[af] many guests.[ag] 17 At[ah] the time for the banquet[ai] he sent his slave[aj] to tell those who had been invited, ‘Come, because everything is now ready.’ 18 But one after another they all[ak] began to make excuses.[al] The first said to him, ‘I have bought a field,[am] and I must go out and see it. Please excuse me.’[an] 19 Another[ao] said, ‘I have bought five yoke of oxen,[ap] and I am going out[aq] to examine them. Please excuse me.’ 20 Another[ar] said, ‘I just got married, and I cannot come.’[as] 21 So[at] the slave came back and reported this to his master. Then the master of the household was furious[au] and said to his slave, ‘Go out quickly[av] to the streets and alleys of the city,[aw] and bring in the poor,[ax] the crippled,[ay] the blind, and the lame.’ 22 Then[az] the slave said, ‘Sir, what you instructed has been done, and there is still room.’[ba] 23 So[bb] the master said to his[bc] slave, ‘Go out to the highways[bd] and country roads[be] and urge[bf] people[bg] to come in, so that my house will be filled.[bh] 24 For I tell you, not one of those individuals[bi] who were invited[bj] will taste my banquet!’”[bk]

Counting the Cost

25 Now large crowds[bl] were accompanying Jesus,[bm] and turning to them he said, 26 “If anyone comes to me and does not hate[bn] his own father and mother, and wife and children, and brothers and sisters, and even his own life,[bo] he cannot be my disciple. 27 Whoever does not carry his own cross[bp] and follow[bq] me cannot be my disciple. 28 For which of you, wanting to build a tower, doesn’t sit down[br] first and compute the cost[bs] to see if he has enough money to complete it? 29 Otherwise,[bt] when he has laid[bu] a foundation and is not able to finish the tower,[bv] all who see it[bw] will begin to make fun of[bx] him. 30 They will say,[by] ‘This man[bz] began to build and was not able to finish!’[ca] 31 Or what king, going out to confront another king in battle, will not sit down[cb] first and determine whether he is able with 10,000 to oppose[cc] the one coming against him with 20,000? 32 If he cannot succeed,[cd] he will send a representative[ce] while the other is still a long way off and ask for terms of peace.[cf] 33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions.[cg]

34 “Salt[ch] is good, but if salt loses its flavor,[ci] how can its flavor be restored? 35 It is of no value[cj] for the soil or for the manure pile; it is to be thrown out.[ck] The one who has ears to hear had better listen!”[cl]

Footnotes:

  1. Luke 14:7 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Luke 14:7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 14:7 tn Grk “those who were invited.”
  4. Luke 14:7 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
  5. Luke 14:8 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
  6. Luke 14:8 tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
  7. Luke 14:8 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
  8. Luke 14:9 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  9. Luke 14:9 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
  10. Luke 14:9 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
  11. Luke 14:10 tn Grk “the one who invited you.”
  12. Luke 14:10 tn Grk “Go up higher.” This means to move to a more important place.
  13. Luke 14:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
  14. Luke 14:11 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
  15. Luke 14:12 tn Here δέ (de) has not been translated.
  16. Luke 14:12 sn That is, the leader of the Pharisees (v. 1).
  17. Luke 14:12 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
  18. Luke 14:13 tn This term, δοχή (dochē), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
  19. Luke 14:13 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
  20. Luke 14:13 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
  21. Luke 14:13 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
  22. Luke 14:14 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  23. Luke 14:14 sn You will be blessed. God notes and approves of such generosity.
  24. Luke 14:14 sn The passive verb will be repaid looks at God’s commendation.
  25. Luke 14:15 tn Here δέ (de) has not been translated.
  26. Luke 14:15 tn The reference to “Jesus” has been specified in the translation for clarity.
  27. Luke 14:15 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
  28. Luke 14:15 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
  29. Luke 14:15 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  30. Luke 14:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  31. Luke 14:16 tn Or “dinner.”
  32. Luke 14:16 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
  33. Luke 14:16 tn The word “guests” is not in the Greek text but is implied.
  34. Luke 14:17 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
  35. Luke 14:17 tn Or “dinner.”
  36. Luke 14:17 tn See the note on the word “slave” in 7:2.
  37. Luke 14:18 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). “One after another” is suggested by L&N 61.2.
  38. Luke 14:18 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
  39. Luke 14:18 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
  40. Luke 14:18 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
  41. Luke 14:19 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
  42. Luke 14:19 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
  43. Luke 14:19 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
  44. Luke 14:20 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
  45. Luke 14:20 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
  46. Luke 14:21 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
  47. Luke 14:21 tn Grk “being furious, said.” The participle ὀργισθείς (orgistheis) has been translated as a finite verb due to requirements of contemporary English style.
  48. Luke 14:21 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
  49. Luke 14:21 tn Or “town.”
  50. Luke 14:21 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
  51. Luke 14:21 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  52. Luke 14:22 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
  53. Luke 14:22 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
  54. Luke 14:23 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
  55. Luke 14:23 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  56. Luke 14:23 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
  57. Luke 14:23 tn The Greek word φραγμός (phragmos) refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
  58. Luke 14:23 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
  59. Luke 14:23 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  60. Luke 14:23 sn So that my house will be filled. God will bless many people.
  61. Luke 14:24 tn The Greek word here is ἀνήρ (anēr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
  62. Luke 14:24 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
  63. Luke 14:24 tn Or “dinner.”
  64. Luke 14:25 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
  65. Luke 14:25 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  66. Luke 14:26 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
  67. Luke 14:26 tn Grk “his own soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context.
  68. Luke 14:27 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
  69. Luke 14:27 tn Grk “and come after.” In combination with the verb ἔρχομαι (erchomai) the improper preposition ὀπίσω (opisō) means “follow.”
  70. Luke 14:28 tn The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  71. Luke 14:28 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (psēphizō, “compute”) and δαπάνη (dapanē, “cost”) are economic terms.
  72. Luke 14:29 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε (hina mēpote, “lest”) has been translated as “Otherwise.”
  73. Luke 14:29 tn The participle θέντος (thentos) has been taken temporally.
  74. Luke 14:29 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  75. Luke 14:29 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  76. Luke 14:29 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
  77. Luke 14:30 tn Grk “make fun of him, saying.”
  78. Luke 14:30 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
  79. Luke 14:30 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
  80. Luke 14:31 tn The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  81. Luke 14:31 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
  82. Luke 14:32 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
  83. Luke 14:32 tn Grk “a messenger.”
  84. Luke 14:32 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
  85. Luke 14:33 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
  86. Luke 14:34 tn Grk “Now salt…”; here οὖν has not been translated.sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
  87. Luke 14:34 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
  88. Luke 14:35 tn Or “It is not useful” (L&N 65.32).
  89. Luke 14:35 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
  90. Luke 14:35 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
New English Translation (NET)

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Psalm 80

Psalm 80[a]

For the music director, according to the shushan-eduth style;[b] a psalm of Asaph.

80 O Shepherd of Israel, pay attention,
you who lead Joseph like a flock of sheep.
You who sit enthroned above the cherubim,[c] reveal your splendor.[d]
2 In the sight of Ephraim, Benjamin, and Manasseh reveal[e] your power.
Come and deliver us.[f]
3 O God, restore us.
Smile on us.[g] Then we will be delivered.[h]
4 O Lord God of Heaven’s Armies,[i]
how long will you remain angry at your people while they pray to you?[j]
5 You have given them tears as food;[k]
you have made them drink tears by the measure.[l]
6 You have made our neighbors dislike us,[m]
and our enemies insult us.
7 O God of Heaven’s Armies,[n] restore us.
Smile on us.[o] Then we will be delivered.[p]
8 You uprooted a vine[q] from Egypt;
you drove out nations and transplanted it.
9 You cleared the ground for it;[r]
it took root,[s]
and filled the land.
10 The mountains were covered by its shadow,
the highest cedars[t] by its branches.
11 Its branches reached the Mediterranean Sea,[u]
and its shoots the Euphrates River.[v]
12 Why did you break down its walls,[w]
so that all who pass by pluck its fruit?[x]
13 The wild boars of the forest ruin it;[y]
the insects[z] of the field feed on it.
14 O God of Heaven’s Armies,[aa] come back.
Look down from heaven and take notice.
Take care of this vine,
15 the root[ab] your right hand planted,
the shoot you made to grow.[ac]
16 It is burned[ad] and cut down.
May those who did this die because you are displeased with them.[ae]
17 May you give support to the one you have chosen,[af]
to the one whom you raised up for yourself.[ag]
18 Then we will not turn away from you.
Revive us and we will pray to you.[ah]
19 O Lord God of Heaven’s Armies,[ai] restore us.
Smile on us.[aj] Then we will be delivered.[ak]

Footnotes:

  1. Psalm 80:1 sn Psalm 80. The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.
  2. Psalm 80:1 tn The Hebrew expression shushan-eduth means “lily of the testimony.” It may refer to a particular music style or to a tune title. See the superscription to Ps 60.
  3. Psalm 80:1 sn Cherubim are winged angels. As depicted in the OT, they possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubim suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubim in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
  4. Psalm 80:1 tn Heb “shine forth.”sn Reveal your splendor. The psalmist may allude to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.
  5. Psalm 80:2 tn Heb “stir up”; “arouse.”
  6. Psalm 80:2 tn Heb “come for our deliverance.”
  7. Psalm 80:3 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
  8. Psalm 80:3 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
  9. Psalm 80:4 tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי (ʾelohe) before צְבָאוֹת (tsevaʾot; “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת (tsevaʾot) in Pss 59:5 and 84:8 as well. In this context the term “hosts” has been rendered “Heaven’s Armies.”
  10. Psalm 80:4 tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition ב (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.
  11. Psalm 80:5 tn Heb “you have fed them the food of tears.”
  12. Psalm 80:5 tn Heb “[by] the third part [of a measure].” The Hebrew term שָׁלִישׁ (shalish, “third part [of a measure]”) occurs only here and in Isa 40:12.
  13. Psalm 80:6 tn Heb “you have made us an object of contention to our neighbors.”
  14. Psalm 80:7 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsevaʾot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת (tsevaʾot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.
  15. Psalm 80:7 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
  16. Psalm 80:7 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
  17. Psalm 80:8 sn The vine is here a metaphor for Israel (see Ezek 17:6-10; Hos 10:1).
  18. Psalm 80:9 tn Heb “you cleared away before it.”
  19. Psalm 80:9 tn Heb “and it took root [with] its roots.”
  20. Psalm 80:10 tn Heb “cedars of God.” The divine name אֵל (ʾel, “God”) is here used in an idiomatic manner to indicate the superlative.
  21. Psalm 80:11 tn Heb “to [the] sea.” The “sea” refers here to the Mediterranean Sea.
  22. Psalm 80:11 tn Heb “to [the] river.” The “river” is the Euphrates River in Mesopotamia. Israel expanded both to the west and to the east.
  23. Psalm 80:12 sn The protective walls of the metaphorical vineyard are in view here (see Isa 5:5).
  24. Psalm 80:12 tn Heb “pluck it.”
  25. Psalm 80:13 tn The Hebrew verb כִּרְסֵם (kirsem, “to eat away; to ruin”) occurs only here in the OT.
  26. Psalm 80:13 tn The precise referent of the Hebrew word translated “insects,” which occurs only here and in Ps 50:11, is uncertain. Aramaic, Arabic, and Akkadian cognates refer to insects, such as locusts or crickets.
  27. Psalm 80:14 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsevaʾot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת (tsevaʾot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction.
  28. Psalm 80:15 tn The form וְכַנָּה (vekhannah, “and a root”) is understood as וְכַנָּהּ (vekhannah), taking the ה (he) at the end as the third feminine singular pronominal suffix הּ (he with mappiq is hard “h”) rather than as the noun ending (see HALOT 483 s.v. III כֵּן). Elsewhere the noun refers to a pedestal or base, most often for the wash basin between the tabernacle and the altar. Translations here vary as “root” (NIV), “shoot” (NASB), “stock” (ASV, ESV, RSV), or the contextually driven “vineyard” (KJV).
  29. Psalm 80:15 tn Heb “and upon a son you strengthened for yourself.” In this context, where the extended metaphor of the vine dominates, בֵּן (ben, “son”) probably refers to the shoots that grow from the vine. Cf. Gen 49:22.
  30. Psalm 80:16 tn Heb “burned with fire.”
  31. Psalm 80:16 tn Heb “because of the rebuke of your face they perish.”
  32. Psalm 80:17 tn Heb “may your hand be upon the man of your right hand.” The referent of the otherwise unattested phrase “man of your right hand,” is unclear. It may refer to the nation collectively as a man. (See the note on the word “yourself” in v. 17b.)
  33. Psalm 80:17 tn Heb “upon the son of man you strengthened for yourself.” In its only other use in the Book of Psalms, the phrase “son of man” refers to the human race in general (see Ps 8:4). Here the phrase may refer to the nation collectively as a man. Note the use of the statement “you strengthened for yourself” both here and in v. 15, where the “son” (i.e., the branch of the vine) refers to Israel.
  34. Psalm 80:18 tn Heb “and in your name we will call.”
  35. Psalm 80:19 tn Heb “O Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsevaʾot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת (tsevaʾot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7, 14 for a similar construction.
  36. Psalm 80:19 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
  37. Psalm 80:19 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
New English Translation (NET)

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Proverbs 12:27-28

27 The lazy person does not roast[a] his prey,
but personal possessions are precious to the diligent.[b]
28 In the path of righteousness there is life,
but another path[c] leads to death.[d]

Footnotes:

  1. Proverbs 12:27 tc The MT reads יַחֲרֹךְ (yakharokh) from II חָרַךְ (kharakh, “to roast”?). On the other hand, several versions (LXX, Syriac, Vulgate) reflect a Hebrew Vorlage of יַדְרִיךְ (yadrikh) from דָרַךְ (darakh, “to gain”), meaning: “a lazy person cannot catch his prey” (suggested by Gemser; cf. NAB). The MT is the more difficult reading, being a hapax legomenon, and therefore should be retained; the versions are trying to make sense out of a rare expression.tn The verb II חָרַךְ (kharakh) is a hapax legomenon, appearing in the OT only here. BDB suggests that it means “to start; to set in motion” (BDB 355 s.v.). The related Aramaic and Syriac verb means “to scorch; to parch,” and the related Arabic verb means “to roast; to scorch by burning”; so it may mean “to roast; to fry” (HALOT 353 s.v. I חרך). The lazy person can’t be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in Genesis 25. M. Dahood translates it: “the languid man will roast no game for himself, but the diligent will come on the wealth of the steppe” (“The Hapax harak in Proverbs 12:27, ” Bib 63 [1982]: 60-62). This hyperbole means that the lazy person does not complete a project.
  2. Proverbs 12:27 tn Heb “the precious possession of a man, diligent.” The LXX reads “but a valuable possession [is] a pure man” while Rashi, a highly esteemed 11th century Rabbi, interpreted it as “a precious possession of a man is to be diligent” (R. Murphy, Proverbs [WBC] 88). The translation assumes that the word יָקָר (yaqar, “precious”) should either be a construct form or transposed into predicate position. The implication is not to desire or overvalue possessions themselves but to take care of what one has.
  3. Proverbs 12:28 tc The MT has דֶרֶך נְתִיבָה (derekh netivah) “a way, a path.” The duplication of meaning is awkward. If the first word is repointed as a Qal participle (דֹּרֵך, dorekh) it could be understood as “treading a path [that leads to…].” The editors of BHS propose that the second word be emended to מְשׁוּבָה (meshuvah, “[way of] apostacy”) or תּוֹעֵבָה (toʿevah, “[way of] abomination”). The LXX reads “the ways of the revengeful [lead] to death.”
  4. Proverbs 12:28 tc The consonants אל־מות (ʾl mvt) are vocalized by the MT as אַל־מָוֶת (ʾal mavet, “no death”), perhaps meaning immortality (“the journey of [her] path is no-death”). M. Dahood suggests that it means permanence (“Immortality in Proverbs 12:28, ” Bib 41 [1960]: 176-81). However, many medieval Hebrew mss and all the versions vocalize it as אֶל־מָוֶת (ʾel mavet), meaning “leads to death” (cf. NAB, NCV). W. McKane adopts this reading, and suggests that MT is a scribal change toward eternal life (Proverbs [OTL], 451-52). Others adopt this reading because they do not find the term “life” used in Proverbs for eternal life, nor do they find references to immortality elsewhere in Proverbs.
New English Translation (NET)

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04/10/2021 DAB Transcript

Deuteronomy 34:1 - Joshua 2:24, Luke 13:22-14:6, Psalms 79:1-13, Proverbs 12:26

Today is the 10th day of April welcome to the Daily Audio Bible I’m Brian it’s wonderful to be here today as we reach the conclusion of another week. And today is the 100th day of the year. And, so, as we cross this mile marker, 100 days in the Scriptures together, we will conclude our reading of the Torah, the first five books of the Old Testament and move into some new territory. So, special day here. And as I was saying yesterday, those of us using the Daily Audio Bible app and kinda checking off the days as we read them, when we check off today’s reading we’ll see, we’ll receive our…our Pentateuch our Torah badge telling as we completed this particular section of the Scriptures. And even though the story will just be going forward it really is a shift. It’s like everything has been leading us to this point, and then we turn the page into the next book of the Bible, the book of Joshua and take that next step. But let’s conclude the book of Deuteronomy first and then we’ll talk…talk about the book of Joshua and…and dive in. So, today will read Deuteronomy chapter 34, the final chapter of Deuteronomy, and then we’ll launch into the first two chapters of Joshua. So, we’re reading from the Christian Standard Bible this week, which is today. Deuteronomy chapter 34.

Introduction to the book of Joshua:

That concludes the Torah and that concludes the book of Deuteronomy. So, we’re about to take that step forward into the book of Joshua. But let’s take a deep breath for a second and just let it go because we’re transitioning, and we just said goodbye to Moses. So, Moses has died, and we have traveled at length with Moses and we’ve been in the wilderness with the children of Israel and Moses, we’ve been slaves in Egypt when God comes to rescue them with Moses. But let’s also just remember where we’ve come from to get to this point. We remember meeting Abram. We remember his name being changed to Abraham. We remember a promise, a promise of land that he would go to, that he would be shown. And he obeyed God and he walked that land, the land of Canaan. And he had a son of promise there, Isaac and then Jacob. And then Jacob had children and those 12 were known as the children of Israel, and they all became tribes. We remember the lengthy story of Joseph and the way his family, his brothers, human trafficked him as a slave into Egypt and how he rose to be second in command because of his interpretation of dreams. We remember how the children of Israel, right, Joseph’s brothers, how they got to Egypt, was because of a great famine and then they flourished in the land of Egypt and stayed there for four centuries, 400 years, and they grew into a mighty people that were enslaved by…by the Egyptians. Moses, we remember meeting Moses. Baby boy put into the river in a basket because it was commanded that all newborn baby boy children be thrown into the river to die. So, he was put into the river, all right. He was put into a basket that floated and Pharaoh’s daughter found him. And, so, Moses, sort of had a dual upbringing where he understood that he was a Hebrew and was very interested in the Hebrew people, but also was brought up like royalty in Egypt, a well-educated person who ends up killing another Egyptian in favor of a Hebrew and then he has to go on the run for his life. That’s where he finds a burning bush that will not be extinguished and God calls him to go back, to go back to land…to the land that he came from and to tell Pharaoh to let his people go. We went through all of that, all the plagues of Egypt, the entire wilderness experience. Everything has been leading us toward this land, this promised land that would one day belong to the children of Israel. We remember the spies going into that land and coming back and saying, we can’t take that land and dooming an entire generation to the wilderness. Well, we’re back at the Jordan again and this time, this time we’re gonna finally cross it. It’s almost mythic at this point because we’ve been heading toward it for so long and now it’s actually time to cross the Jordan River. And Moses, he can’t go in. So, he dies on Mount Nebo after pass…passing the mantle of leadership to Joshua. Joshua is the name of the book that we’re about to read. Joshua we will remember was one of the spies. He had been kind of Moses’s assistant. He had been mentored up under Moses for a very long time. So, the people know, Joshua, and as the mantle of authority passes to him, they all obey him, especially after the three discourses that make up the book of Deuteronomy where Moses is very, very clearly reviewing everything that they did and passing the authority to Joshua. So, we’re gonna begin reading the book of Joshua and we will pick up basically right where we left off, but we have to remember now Moses has died and the people have to mourn for him for a month. Joshua is now the leader of the children of Israel, and he is commissioned with leading the people into the promised land and taking the promised land and settling the promised land. And, so, we begin the book of Joshua, chapter 1.

Prayer:

Father we thank You for Your word and we thank You for bringing us successfully through another week and successfully through 100 days of this year. We are so grateful, and we are so thankful to have reached this point. And, so, as we leave this section of the Scriptures, these first five books and then move into…actually preparation…and then into the promised land that we’ve been moving toward so long, we invite Your Holy Spirit, certainly to help us to absorb the stories, but also to allow Your word to become the mirror into our souls and motivations because it is transforming us. We thank You for Your word. It…it calls us out. It…it looks us in the face and tells us the truth and challenges us, challenges us that…that there is more and that…and that we can…we can go there and that we can do better. So, we’re grateful for that. And, so, we mark this 100 days, we mark this transition into a new section of the Scriptures with worship and with a heart of gratitude. Lead us forward we pray. In the name of Jesus, we ask. Amen.

Announcements:

dailyaudiobible.com, that’s home base, it's…it’s the website, it’s just the portal into this big hole platform that we’ve built over these years to draw us together and…and support the distribution of the Daily Audio Bible every day. And, so, check it out, be familiar. If you’re using the Daily Audio Bible app you can access all these things from there.

But the Community section, this is where the links are, where we are on social media, where to get connected. It’s also the home of the Prayer Wall which is a place to get connected in prayer any time. Day or night it’s always there, and people are always praying. And, so, check that out.

If you want to partner with the Daily Audio Bible, if this mission to bring the spoken word of God to whoever will listen to it, if that…well…that has reached you, but if it’s life-giving and is making a difference than thank you for your partnership. We’re in this together and if we weren’t we wouldn’t be in this at all. And, so, I am deeply, deeply, deeply grateful. There is a link on the homepage at dailyaudiobible.com. If you’re using the app you can press the Give button in the upper-right hand corner or the mailing address is PO Box 1996 Spring Hill Tennessee 37174.

And, as always, if you’ve a prayer request or encouragement, you can hit the Hotline button in the app, which is the little red button up at the top or you can dial 877-942-4253.

And that’s it for today. I’m Brian I love you and I’ll be waiting for you here tomorrow.

Community Prayer and Praise:

Hey family this is James in Fort Worth. I just want to pray that the Lord guides my words and I hope what I say helps and touches someone to move in a positive direction. Toda is April 6th my daughter’s birthday will be April 14th. She passed away January 27th 2020 and I just…I just praise the Lord I thank the Lord for the fact…so many things…but the fact for almost 12 almost 13 years, you know, I was blessed with her. She lived a life that I always wanted to live. She lived a great life. She was a cheerleader, she was an athlete but she had asthma and that’s what eventually took her life. But I know for a fact that the Lord has her. Her death has brought me closer to the Lord, closer than I’ve ever been. I don’t think I would’ve been on this app without her passing. Her brothers and sisters they miss her. My wife. Camile, I pray for her, she misses…I miss her. You don’t have… as a parent you don’t have favorite kids, but you know, she was my favorite person on this planet. Lord I just want to thank you. I want to thank you. I want to pray for the parents who have lost children.  __ Tony in Cleveland. I want to pray for you guys. I hope that you find the joy. I know it’s a cliche when people tell you, O she’s in a better place and they tell you she’s in a better place. Trust me when I tell you they’re with the Lord. I’ve seen things that are supernatural that I would not have believed but I know my daughter Ryan is with the Lord. You couldn’t tell me otherwise. I’m going to pray for the parents who lost children. I want to pray for the people around the world who’ve lost people during this COVID-19. But Lord I just want to thank you. I want to praise you. I want to continue to praise you. Thank you, father. In Jesus’ name.

Hey family it’s Jesse from Washington it’s like Tuesday something-th. And, so, Holy Spirit’s been…been on me to…well I’m supposed to be talking to people, I’m supposed to be telling them and we all are actually, but I’ve been slacking because he’s just been…he’s been on me every day and I haven’t been doing it and just making excuses. And there’s a guy at work, he’s been suicidal, and he attempted suicide like two or three months ago and his wife’s divorcing him and you know left him and took the kids and he’s just kind of in a rough spot and he’s kind of one of those no nonsense guys and I've…I’m supposed…I’ve supposed to tell him for over a month now, I’m supposed to talk to him and I haven’t done it. And finally, I talked to him today. And we’re like closing up the shop and like three times I’m like no…no…no God I’ll talk to him later. And finally, when we were both pulling out I just pulled up next to him and talked to him and man it was…shouldn’t have been that difficult but it was. But I did it and I just want to ask you all to…to lift up Colin, that he’ll just accept God’s outreached hand and embrace it and start to recognize it in his life because he’s a good guy and it sucks to see him hurt.

Hi family this is Biola from Maryland I hope you’re all doing well. Brian and Jill God bless you. God bless your family. China I’m rooting for you and I’m praying that you have a safe and easy delivery in Jesus’ name. Sister who called in about her 89-year-old mother. Sister I want to remind you that the Lord is faithful regarding his promises. Don’t forget that your mother, you’re not the one that’s responsible for bringing her to Jesus. People have sown seeds into her life including you. Another person will water, and the Holy Spirit will bring the increase. And my prayer for your mother sister is that God will touch her heart, soften her heart, woo her to Him and that He will prolong her life. Bible says that the Lord is not willing for any top perish and is patient to all of us. And I pray that your mother’s eyes will be opened the scales will fall from her eyes and she will come to love the Lord Jesus in the name of Jesus. I also pray that for your nephew and the members of your family who do not know the Lord. God bless you sister. Caitlin I’m praying for you. My heart just went out to you as I heard the divorce that your husband had asked for. Sister I just want to encourage you to just, you know, be at peace. I know it’s not easy but be at peace and let the Lord work what is gonna work in your husband’s heart. And I pray that, you know, what the Lord has started He will complete. So, and then teacher, James the teacher, I’m praying for you that God would comfort your heart and God will step into your situation and also touch your wife’s heart. In the name of Jesus.

Good morning DAB family this is Sally Amazed by Grace in Massachusetts. I…I listen every day and I’m so thankful like many others for this community for this opportunity to hear God’s word, to meditate on it and to be strengthened through Brian’s commentary. Lord, I just thank you for this community, for Brian and the whole team that makes it possible for us to be together. And I am thankful for each one of you who call in and encourage and sing songs and share your burdens. We are so blessed to be here together, God’s family. And this morning Katie called telling us that her husband of seven years wants a divorce. And this is such a hard hard thing Lord for Katie and for her children. And, so, I lift up Katie to You Lord and I pray Lord that You would just bring her comfort and her peace. Lord, You tell us in John 16:33 Jesus said I tell You these things so that in me You may have peace. In the world You have trouble but being of good cheer I’ve overcome the world. O God I pray for Katie as she cares and loves these dear children and she looks to You to be her protector, her refuge, strength. I pray for this Young man Lord. Open his eyes to his need of You, his wife’s need, his children’s needs. O great and holy and powerful God I pray Your mercy and power in this family and other women who are facing a similar situation and men. Lord just strengthen them in Your great love and grace to know that You are with them in Jesus’ name. Thank you.

Hey this is an encouragement for Brian. This is Micah in Awe. I just want…I just wanted to thank you again for the way that this is laid out, that you laid out DAB. Whenever I pick people up…I bring people to and from dialysis and I bring kids to and from school districts when they move out of a school district. So, in the morning I listen to DAB regardless, but I try to get the Old Testament listened to because there’s some stuff in there that’s just sometimes it’s really hard to just jump right into without knowing the context. But anyway, so when the kids get in the car, I try to have the New Testament about to come on, right, and already playing. So, then they hear the New Testament the Psalm the Proverb and then your insight and then the prayer before they get dropped off. It always…like it always usually works out that way, that they get dropped off like right at the end of the prayer. It’s so cool. So, they get to see how a Christian lives. We take in the scripture then we apply the scripture. Your insight shows how we apply it. And then we pray for each other and give encouragement. So, every day these kids are seeing what a Christian is, how Christians do. And I just think it’s an awesome thing. And I can start it over and do it for each kid. And I do it for adults that I bring to dialysis to. So, thank you so much for this. And I want to ask all you DABbers out there to pray for these kids, they get in the car, that the seed will be planted and that the soil would be good. There’s a scripture that says His word will not return to Him void. I just want to ask you to pray for an abundant increase in these kids understanding of who God is and what the Christian life is all about. You’re touching generations, all of you. And Brian this is messing with the next generation. It’s awesome. I love you guys.

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The Daily Audio Bible Reading for Saturday April 10, 2021 (NIV)

Deuteronomy 34 - Joshua 2

Moses’s Death

34 Then Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah,(A) which faces Jericho, and the Lord showed him all the land: Gilead as far as Dan, 2 all of Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the Mediterranean[a] Sea, 3 the Negev, and the plain in the Valley of Jericho, the City of Palms, as far as Zoar. 4 The Lord then said to him, “This is the land I promised Abraham, Isaac, and Jacob, ‘I will give it to your descendants.’(B) I have let you see it with your own eyes, but you will not cross into it.”

5 So Moses the servant of the Lord(C) died there in the land of Moab, according to the Lord’s word. 6 He buried him[b] in the valley(D) in the land of Moab facing Beth-peor, and no one to this day knows where his grave is.(E) 7 Moses was one hundred twenty years old when he died; his eyes were not weak, and his vitality had not left him. 8 The Israelites wept for Moses in the plains of Moab thirty days.(F) Then the days of weeping and mourning for Moses came to an end.(G)

9 Joshua son of Nun was filled with the spirit of wisdom(H) because Moses had laid his hands on him.(I) So the Israelites obeyed him and did as the Lord had commanded Moses.(J) 10 No prophet has arisen again in Israel like Moses, whom the Lord knew face to face.(K) 11 He was unparalleled for all the signs and wonders the Lord sent him to do against the land of Egypt—to Pharaoh, to all his officials, and to all his land— 12 and for all the mighty acts of power and terrifying deeds that Moses performed in the sight of all Israel.(L)

Encouragement of Joshua

1 After the death of Moses(M) the Lord’s servant, the Lord spoke to Joshua son of Nun,(N) Moses’s assistant: 2 “Moses my servant is dead.(O) Now you and all the people prepare to cross over the Jordan(P) to the land I am giving the Israelites. 3 I have given you every place where the sole of your foot treads,(Q) just as I promised Moses. 4 Your territory will be from the wilderness and Lebanon(R) to the great river, the Euphrates River—all the land of the Hittites(S)—and west to the Mediterranean Sea.(T) 5 No one will be able to stand against you as long as you live.(U) I will be with you, just as I was with Moses. I will not leave you or abandon you.(V)

6 “Be strong and courageous,(W) for you will distribute the land I swore to their ancestors to give them as an inheritance.(X) 7 Above all, be strong and very courageous to observe carefully the whole instruction my servant Moses commanded you.(Y) Do not turn from it to the right or the left, so that you will have success wherever you go. 8 This book of instruction must not depart from your mouth;(Z) you are to meditate on[c] it day and night so that you may carefully observe everything written in it. For then you will prosper and succeed in whatever you do.(AA) 9 Haven’t I commanded you: be strong and courageous?(AB) Do not be afraid or discouraged, for the Lord your God is with you wherever you go.”

Joshua Prepares the People

10 Then Joshua commanded the officers of the people, 11 “Go through the camp and tell the people, ‘Get provisions ready for yourselves, for within three days you will be crossing the Jordan to go in and take possession of the land the Lord your God is giving you to inherit.’”(AC)

12 Joshua said to the Reubenites, the Gadites, and half the tribe of Manasseh,(AD) 13 “Remember what Moses the Lord’s servant commanded you when he said, ‘The Lord your God will give you rest, and he will give you this land.’(AE) 14 Your wives, dependents, and livestock may remain in the land Moses gave you on this side of the Jordan. But your best soldiers must cross over in battle formation[d] ahead of your brothers and help them 15 until the Lord gives your brothers rest, as he has given you, and they too possess the land the Lord your God is giving them. You may then return to the land of your inheritance(AF) and take possession of what Moses the Lord’s servant(AG) gave you on the east side of the Jordan.”

16 They answered Joshua, “Everything you have commanded us we will do, and everywhere you send us we will go. 17 We will obey you, just as we obeyed Moses in everything. Certainly the Lord your God will be with you, as he was with Moses.(AH) 18 Anyone who rebels against your order and does not obey your words in all that you command him, will be put to death. Above all, be strong and courageous!” (AI)

Spies Sent to Jericho

2 Joshua son of Nun secretly sent two men as spies(AJ) from the Acacia Grove,[e] saying, “Go and scout the land, especially Jericho.” So they left, and they came to the house of a prostitute named Rahab,(AK) and stayed there.

2 The king of Jericho was told, “Look, some of the Israelite men have come here tonight to investigate the land.” 3 Then the king of Jericho sent word to Rahab and said, “Bring out the men who came to you and entered your house,(AL) for they came to investigate the entire land.”

4 But the woman had taken the two men and hidden them.(AM) So she said, “Yes, the men did come to me, but I didn’t know where they were from. 5 At nightfall, when the city gate was about to close, the men went out, and I don’t know where they were going. Chase after them quickly, and you can catch up with them!” 6 But she had taken them up to the roof and hidden them(AN) among the stalks of flax that she had arranged on the roof. 7 The men pursued them along the road to the fords of the Jordan, and as soon as they left to pursue them, the city gate was shut.

The Promise to Rahab

8 Before the men fell asleep, she went up on the roof 9 and said to them, “I know that the Lord has given you this land(AO) and that the terror of you has fallen on us,(AP) and everyone who lives in the land is panicking because of you.[f](AQ) 10 For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt,(AR) and what you did to Sihon and Og, the two Amorite kings you completely destroyed(AS) across the Jordan. 11 When we heard this, we lost heart,(AT) and everyone’s courage failed[g] because of you,(AU) for the Lord your God is God in heaven above and on earth below.(AV) 12 Now please swear to me by the Lord that you will also show kindness to my father’s family, because I showed kindness to you.(AW) Give me a sure sign[h] 13 that you will spare the lives of my father, mother, brothers, sisters, and all who belong to them, and save us from death.”

14 The men answered her, “We will give our lives for yours. If you don’t report our mission, we will show kindness and faithfulness to you when the Lord gives us the land.”

15 Then she let them down by a rope through the window, since she lived in a house that was built into the wall of the city. 16 “Go to the hill country so that the men pursuing you won’t find you,” she said to them. “Hide there for three days until they return; afterward, go on your way.”

17 The men said to her, “We will be free from this oath you made us swear, 18 unless, when we enter the land, you tie this scarlet cord to the window through which you let us down. Bring your father, mother, brothers, and all your father’s family into your house. 19 If anyone goes out the doors of your house, his death will be his own fault,(AX) and we will be innocent. But if anyone with you in the house should be harmed, his death will be our fault. 20 And if you report our mission, we are free from the oath you made us swear.”

21 “Let it be as you say,” she replied, and she sent them away. After they had gone, she tied the scarlet cord to the window.

22 So the two men went into the hill country and stayed there three days until the pursuers had returned. They searched all along the way, but did not find them. 23 Then the men returned, came down from the hill country, and crossed the Jordan. They went to Joshua son of Nun and reported everything that had happened to them. 24 They told Joshua, “The Lord has handed over the entire land to us. Everyone who lives in the land is also panicking because of us.”[i]

Footnotes:

  1. 34:2 Lit Western
  2. 34:6 Or he was buried
  3. 1:8 Or to recite
  4. 1:14 Or over armed
  5. 2:1 Or from Shittim
  6. 2:9 Or land panics at your approach
  7. 2:11 Lit and spirit no longer remained in anyone
  8. 2:12 Or a sign of truth
  9. 2:24 Or land also panics at our approach

Cross references:

  1. 34:1–4 : Dt 3:27; 32:48; Jos 13:20
  2. 34:4 : Gn 12:7; 15:18–20; 26:3; 35:12; Ex 33:1; 1Kg 4:24
  3. 34:5 : Jos 24:29; Jdg 2:8; 2Sm 3:18; 7:5,8; 1Kg 11:13; 14:8; 2Kg 18:12; 19:34; 21:8; Jb 1:8; 42:8; Is 20:3; 41:8–9; 42:1; 44:1; 52:13; 53:11
  4. 34:6 : Nm 21:20
  5. 34:6 : Jd 9
  6. 34:8 : Nm 20:29
  7. 34:8 : Mt 17:3
  8. 34:9 : Ex 28:3; 31:3–6; 1Kg 4:29; 5:12; 7:14; 2Ch 1:10–12; Is 11:2; Ac 6:3; Eph 1:17
  9. 34:9 : Nm 11:16–30; 27:18; 1Sm 10:1,10; 16:13
  10. 34:9 : Nm 26:65; 27:15–23; 34:17; Dt 1:38; 3:28; 31:3–8,14–23
  11. 34:10 : Ex 33:11
  12. 34:12 : Ex 7:3; Dt 4:34; 6:22; 7:19; 26:8; 29:3; Neh 9:10; Ps 78:43; 105:27
  13. 1:1 : Dt 34:5
  14. 1:1 : Ex 17:8–13; 33:11; Nm 13:8,16; 14:6–9; 27:18–23; Dt 31:2–8; 1Ch 7:20,27
  15. 1:2 : Dt 34:5–8
  16. 1:2 : Jos 1:11
  17. 1:3–5 : Dt 11:24–25
  18. 1:4 : Gn 15:18; Nm 34:3
  19. 1:4 : Gn 10:15; 15:19–21
  20. 1:4 : Dt 11:24; 1Kg 4:21,24–25; 8:65
  21. 1:5 : Dt 7:24
  22. 1:5 : Dt 31:6–8; Heb 13:5
  23. 1:6 : Jos 1:18; 10:25; 1Kg 2:2–3; 1Ch 22:13; 28:20; Ps 27:14; 31:24
  24. 1:6 : Gn 15:18; Ex 32:13; Dt 15:4
  25. 1:7 : Dt 5:32; 20:1–2; 21:1–3
  26. 1:8 : Dt 31:24; Jos 8:34
  27. 1:8 : Dt 29:9; Ps 1:1–3
  28. 1:9 : Dt 31:7–8; Jos 10:25
  29. 1:11 : Jos 3:2
  30. 1:12 : Nm 32:20–22
  31. 1:13–15 : Dt 3:18–20
  32. 1:15 : Jos 22:4
  33. 1:15 : Jos 1:1
  34. 1:17 : Jos 1:5,9
  35. 1:18 : Dt 31:7; Jos 1:6–7,9; 10:25
  36. 2:1 : Gn 42:9; Nm 13:2,16–17; Jos 7:2; Jdg 18:2
  37. 2:1 : Heb 11:31; Jms 2:25
  38. 2:3 : Gn 19:5
  39. 2:4 : 2Sm 17:19
  40. 2:6 : Jms 2:25
  41. 2:9 : Nm 20:24; Jos 9:24
  42. 2:9 : Ex 15:16; 23:27; Ezr 3:3; Jb 9:34; 13:21; Is 33:18; Jr 50:38
  43. 2:9 : Ex 15:15; Jos 2:24; 1Sm 14:16
  44. 2:10 : Ex 14:21–30
  45. 2:10 : Nm 21:23–30,33–35; Dt 2:32–34; 3:1–3; Jos 6:21
  46. 2:11 : Dt 1:28; 20:8; Jos 5:1; 7:5; 2Sm 17:10; Is 13:7; 19:1; Ezk 21:7; Nah 2:10
  47. 2:11 : Jos 5:1; 7:5; Ps 22:14; Is 13:7; 19:1
  48. 2:11 : Dt 4:39; 1Kg 8:23
  49. 2:12 : Gn 21:23; Jdg 1:24; 2Sm 2:5; 10:2
  50. 2:19 : Mt 27:25
Christian Standard Bible (CSB)

The Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible®, and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.

Luke 13:22-14:6

The Narrow Way

22 He went through one town and village after another, teaching and making his way to Jerusalem.(A) 23 “Lord,” someone asked him, “are only a few people going to be saved?” (B)

He said to them, 24 “Make every effort to enter through the narrow door,(C) because I tell you, many will try to enter and won’t be able 25 once the homeowner gets up and shuts the door.(D) Then you will stand outside and knock on the door, saying, ‘Lord, open up for us!’ He will answer you, ‘I don’t know you or where you’re from.’ 26 Then you will say, ‘We ate and drank in your presence, and you taught in our streets.’ 27 But he will say, ‘I tell you, I don’t know you or where you’re from. Get away from me,(E) all you evildoers!’ 28 There will be weeping and gnashing of teeth(F) in that place,(G) when you see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God,(H) but yourselves thrown out. 29 They will come from east and west, from north and south, to share the banquet[a] in the kingdom of God. 30 Note this: Some who are last will be first, and some who are first will be last.”(I)

Jesus and Herod Antipas

31 At that time some Pharisees came and told him, “Go, get out of here. Herod(J) wants to kill you.”(K)

32 He said to them, “Go tell that fox, ‘Look, I’m driving out demons and performing healings today and tomorrow, and on the third day I will complete my work.’[b](L) 33 Yet it is necessary that I(M) travel today, tomorrow, and the next day, because it is not possible for a prophet(N) to perish(O) outside of Jerusalem.

Jesus’s Lamentation over Jerusalem

34 “Jerusalem, Jerusalem,(P) who kills the prophets and stones(Q) those who are sent to her.(R) How often I wanted to gather your children(S) together, as a hen gathers her chicks under her wings,(T) but you were not willing!(U) 35 See, your house is abandoned to you.(V) I tell you, you will not see me until the time comes when[c] you say, ‘Blessed is he who comes in the name of the Lord’!”[d](W)

A Sabbath Controversy

14 One Sabbath, when he went in to eat[e] at the house of one of the leading Pharisees,(X) they were watching him closely.(Y) 2 There in front of him was a man whose body was swollen with fluid. 3 In response, Jesus asked the law experts(Z) and the Pharisees, “Is it lawful to heal on the Sabbath or not?”(AA) 4 But they kept silent. He took the man, healed him, and sent him away. 5 And to them, he said, “Which of you whose son or ox falls into a well, will not immediately pull him out on the Sabbath day?”(AB) 6 They could find no answer to these things.

Footnotes:

  1. 13:29 Lit recline at the table
  2. 13:32 Lit I will be finished
  3. 13:35 Other mss omit the time comes when
  4. 13:35 Ps 118:26
  5. 14:1 Lit eat bread

Cross references:

  1. 13:22 : Lk 9:51
  2. 13:23 : Mt 22:14; Lk 18:26; Ac 2:21; Rm 9:27; Eph 2:8; 1Pt 3:20; Rv 3:4
  3. 13:24 : Mt 7:13–14
  4. 13:25 : Mt 7:22–23; 10:33; 25:12
  5. 13:27 : Ps 6:8; 2Tm 2:19; Heb 3:12
  6. 13:28 : Mt 13:42,50; 22:13; 24:51; 25:30
  7. 13:28–29 : Mt 8:11–12
  8. 13:28 : Mk 1:15; Lk 4:43
  9. 13:30 : Mt 19:30; 20:16; Mk 10:31
  10. 13:31 : Mt 14:1
  11. 13:31 : Mt 14:5; Mk 6:19; Jn 7:19–25; Ac 5:33
  12. 13:32 : Heb 2:10; 5:9; 7:28
  13. 13:33 : Ac 3:21; 17:3
  14. 13:33 : Mt 2:23; 21:11
  15. 13:33 : Mk 8:31
  16. 13:34–35 : Mt 23:37–39; Lk 19:41–44
  17. 13:34 : Heb 11:37
  18. 13:34 : 2Ch 24:20–22; Mt 21:35; Lk 20:15
  19. 13:34 : Ps 147:2; Is 62:1,4
  20. 13:34 : Dt 32:11; Ps 17:8; 36:7
  21. 13:34 : Jn 5:40
  22. 13:35 : Is 64:11; Jr 12:7; 22:1–8
  23. 13:35 : Ps 118:26; Mt 21:9; Lk 19:38; Jn 12:13
  24. 14:1 : Lk 7:36; 11:37
  25. 14:1 : Mk 3:2; Lk 6:7; 20:20
  26. 14:3 : Lk 7:30; 14:30
  27. 14:3 : Mt 12:2; Mk 3:4; Lk 6:2,9; 13:14; Jn 5:10
  28. 14:5 : Ex 21:33; Dt 22:4; Mt 12:11; Lk 13:15
Christian Standard Bible (CSB)

The Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible®, and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.

Psalm 79

Psalm 79

Faith amid Confusion

A psalm of Asaph.(A)

1 God, the nations have invaded your inheritance,
desecrated your holy temple,
and turned Jerusalem into ruins.(B)
2 They gave the corpses of your servants
to the birds of the sky for food,
the flesh of your faithful ones
to the beasts of the earth.(C)
3 They poured out their blood
like water all around Jerusalem,
and there was no one to bury them.(D)
4 We have become an object of reproach
to our neighbors,
a source of mockery and ridicule
to those around us.(E)

5 How long, Lord? Will you be angry forever?
Will your jealousy keep burning like fire?(F)
6 Pour out your wrath on the nations
that don’t acknowledge you,
on the kingdoms that don’t call on your name,(G)
7 for they have devoured Jacob
and devastated his homeland.(H)
8 Do not hold past iniquities[a] against us;
let your compassion come to us quickly,
for we have become very weak.(I)

9 God of our salvation, help us,(J)
for the glory of your name.
Rescue us and atone for our sins,
for your name’s sake.(K)
10 Why should the nations ask,
“Where is their God?” (L)
Before our eyes,
let vengeance for the shed blood of your servants
be known among the nations.(M)
11 Let the groans of the prisoners reach you;
according to your great power,
preserve those condemned to die.(N)

12 Pay back sevenfold to our neighbors(O)
the reproach they have hurled at you, Lord.(P)
13 Then we, your people, the sheep of your pasture,(Q)
will thank you forever;
we will declare your praise
to generation after generation.(R)

Footnotes:

  1. 79:8 Or hold the sins of past generations

Cross references:

  1. 79:0 : 1Ch 16:5,7
  2. 79:1 : Jr 26:18; Lm 1:10; Mc 3:12
  3. 79:2 : Dt 28:26; Jr 7:33; 16:4
  4. 79:3 : Jr 14:16; 16:4; 22:19
  5. 79:4 : Ps 44:13–14; 80:6; Dn 9:16
  6. 79:5 : Ps 74:10; 78:58; 80:4
  7. 79:6 : Ps 14:4; Jr 10:25
  8. 79:7 : Ps 53:4
  9. 79:8 : Ps 142:6; Is 64:9
  10. 79:9 : 1Ch 16:35; Ps 85:4
  11. 79:9 : Ps 25:11; 106:8; Jr 14:7
  12. 79:10 : Ps 42:3,10; 115:2
  13. 79:10 : Dt 32:43; Ps 94:1–2; Jr 46:10
  14. 79:11 : Ps 102:20
  15. 79:12 : Lv 26:21,28
  16. 79:12 : Ps 74:10,18,22
  17. 79:13 : Ps 74:1; 100:3
  18. 79:13 : Ps 89:1; Is 43:21
Christian Standard Bible (CSB)

The Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible®, and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.

Proverbs 12:26

26 A righteous person is careful in dealing with his neighbor,[a]
but the ways of the wicked lead them astray.(A)

Footnotes:

  1. 12:26 Or person guides his neighbor

Cross references:

  1. 12:26 : Pr 14:22
Christian Standard Bible (CSB)

The Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible®, and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.