The Daily Audio Bible Reading for Friday March 29, 2024 (NIV)

Deuteronomy 11-12

11 Love the Lord your God and always carry out his requirements, his statutes, his ordinances, and his commandments.

Know this today! I am not addressing your children, who have not known and seen all these things:

the discipline of the Lord your God;
his greatness, his strong hand, and his outstretched arm;
his signs and his deeds that he performed in Egypt
against Pharaoh king of Egypt and against all his land;
what he did to the army of Egypt and its horses and chariots;
how he caused the water of the Red Sea to flow over their heads
when they pursued you;
how the Lord has destroyed them to this day;
what he did for you in the wilderness until you came to this place;
what he did to Dathan and Abiram, the sons of Eliab son of Reuben;
how the earth opened its mouth and swallowed them
with their households, their tents,
and every living thing that was at their feet,
in the middle of all Israel.

Know today it is your own eyes that have seen every deed that the Lord your God performed.

Therefore, keep the whole set of commands that I am giving you today so that you may have the strength to enter and take possession of the land that you are about to cross into and possess, and so that you may live for a long time on the land that the Lord your God swore to give to your fathers and to their descendants, a land flowing with milk and honey.

10 The land that you are about to enter and possess is not like that land of Egypt that you left, where you were accustomed to sow your seed and water it by hand[a] like a vegetable garden. 11 But the land you are entering to possess is a land of mountains and valleys. It drinks water provided by rain from the heavens. 12 It is a land that the Lord your God takes care of. The eyes of the Lord your God are continually on it, from the start to the end of the year.

13 If you faithfully listen to my commandments that I am giving you today, to love the Lord your God and to serve him with all your heart and with all your soul, 14 then I will provide rain for your land in season, early fall rain and late spring rain, and you will gather your grain and your new wine and your fresh oil. 15 I will provide grass in your field for your livestock, and you will eat and be satisfied.

16 Be careful, or your heart will be deceived and you will turn away and serve other gods and bow down to them. 17 Then the anger of the Lord will burn against you, and he will close up the heavens. There will be no rain, the ground will not produce crops, and you will perish quickly from the good land that the Lord is giving you.

18 Put these words of mine in your hearts and in your soul, and tie them on your wrists as signs and as symbols on your forehead. 19 Teach them to your children by talking about them when you sit in your house and when you travel on the road, when you lie down and when you get up. 20 Write them on the doorframes of your houses and on your gates, 21 so that your days and the days of your children may be many on the land that the Lord promised to your fathers with an oath, as many as the days that the heavens remain over the earth.

22 If you carefully keep the whole set of commandments that I am giving you, loving the Lord your God, walking in all his ways, and clinging to him, 23 then the Lord will drive out all these nations before you, and you will take possession of nations larger and stronger than you.

24 Every place where the sole of your foot walks will be yours. From the Wilderness to Lebanon, from the River—the River Euphrates—to the Mediterranean Sea,[b] all of it will be your territory.

25 No one will be able to stand up to you. The Lord your God will put the fear and dread of you over the whole land on which you walk, just as he promised you.

26 You see, I am placing before you today a blessing and a curse: 27 the blessing, if you listen to the commandments of the Lord your God that I am giving you today, 28 or the curse, if you do not listen to the commandments of the Lord your God and you turn away from the path that I am commanding you today by walking after other gods whom you did not know.

29 When the Lord your God brings you into the land you are about to enter and possess, you are to pronounce the blessing on Mount Gerizim and the curse on Mount Ebal. 30 As you know, they are on the other side of the Jordan, beyond the west road,[c] toward the setting sun, in the land of the Canaanites that live in the Arabah, opposite Gilgal, by the oaks of Moreh.

31 You are about to cross over the Jordan to go in and take the land that the Lord your God is giving you. You will take it and live in it. 32 But be careful to carry out all the statutes and the ordinances that I am giving you today.

12 These are the statutes and the ordinances that you are to be conscientious about keeping in the land that the Lord, the God of your fathers, has given to you to possess all the days that you live in the land:

Completely destroy all the places where the nations that you are driving out serve their gods, whether on the high mountains or on the hills or under every beautiful green tree. Tear down their altars! Smash their sacred memorial stones! Burn their Asherah poles[d] with fire, and cut down the carved images of their gods! In this way you will destroy their names from those places.

Do not serve the Lord your God in the way that they worship, but seek out and go to the site that the Lord your God will choose from within all your tribes to place his name and his dwelling place. There you are to bring your burnt offerings and your sacrifices, your tithes and the elevated offerings from your hands, your offerings to fulfill a vow, your voluntary offerings, and the firstborn of your herd and your flock. Eat there in the presence of the Lord your God, and rejoice in everything you do, you and your household, because the Lord your God has blessed you.

Do not in any way do what we are doing here today, that is, each person doing whatever is right in his own eyes, because you have not yet come to your place of rest, the inheritance that the Lord your God is giving to you.

10 But you will cross over the Jordan and settle in the land that the Lord your God is giving you as an inheritance, and he will give you rest from all your enemies all around you, so that you will live in safety. 11 Then go to the place that the Lord your God chooses as the place to establish his name. There you are to bring everything that I am commanding you: your burnt offerings and your sacrifices, your tithes, the offerings from your hands, and all the best voluntary offerings that you vow to the Lord.

12 You will rejoice before the Lord your God, you and your sons and your daughters, and your male servants and your female servants, and the Levites who live within the gates of your cities, because they do not have an allotted inheritance among you.

13 Be careful that you do not offer up your burnt offering in just any place that you see fit, 14 but only in the place that the Lord will choose in one of your tribes. That is where you are to offer up your burnt offerings and where you are to do everything that I am commanding you.

15 But in any town you may butcher and eat meat to your heart’s content, as the Lord your God has blessed you. The unclean and the clean person alike may eat it as they would a gazelle or a deer, 16 but you must never eat the blood. Pour it on the ground like water.

17 You are not to eat the tithe from your grain, your new wine, or your fresh oil in your towns. The same applies to the firstborn of your herd and your flock, or anything you vow, or your voluntary offerings, or your special elevated offerings. 18 Eat those things before the Lord your God in the place that the Lord your God will choose—you and your sons and your daughters, your male servants and your female servants, and the Levites within your cities. Rejoice before the Lord your God in everything that you are doing.

19 Be careful that you do not neglect the Levites as long as you live on your land.

20 When the Lord your God expands your territory as he promised you, and you say, “I would like to eat meat,” because you are hungry for meat, then you may eat it to your heart’s content. 21 If the place that the Lord your God will choose to establish his name is too far away for you, then you may slaughter[e] animals from your herd and flock which the Lord has given you, just as I commanded you, and you may eat within your cities as you desire. 22 Yes, just as gazelle and deer are eaten, you may eat it. The unclean and the clean person alike may eat it. 23 Only be very sure not to eat the blood, because the blood is the life, and you must not eat the life together with the flesh. 24 Do not eat it. Pour it out on the ground like water. 25 Do not eat it, so that it may go well for you and for your children after you when you do what is right in the eyes of the Lord.

26 But as for the holy things that you have and your voluntary offerings, gather them up and take them to the place that the Lord will choose. 27 Offer your burnt offerings, both the flesh and the blood, on the altar of the Lord your God. The blood of the sacrifice is to be poured out on the altar of the Lord your God, but the meat you may eat.

28 Be careful that you obey all these words that I am commanding you so that it may go well for you and for your children after you in the distant future when you do what is good and right in the eyes of the Lord your God.

29 When the Lord your God cuts off the nations where you are going and drives them out before you, and when you take possession of their land and settle in it, 30 be careful that you are not snared after they have been destroyed before you. Do not inquire about their gods and ask, “How did these people serve their gods? I also want to do the same thing.”

31 Do not serve the Lord your God in the way that they worship, because they do for their gods every detestable thing that the Lord hates. They even burn their sons and daughters in fire for their gods.

32 Be careful to do everything that I am commanding you. Do not add to it, and do not subtract from it.

Footnotes:

  1. Deuteronomy 11:10 Literally by foot, referring to using one’s foot to dig a furrow through which the water could run
  2. Deuteronomy 11:24 Hebrew the Western Sea
  3. Deuteronomy 11:30 The meaning of this phrase is uncertain.
  4. Deuteronomy 12:3 Asherah poles were representations of the goddess Asherah. They may have been living trees or poles carved from tree trunks.
  5. Deuteronomy 12:21 The word translated slaughter often refers to sacrifices, but sacrifices were to be offered only at the Dwelling, which was the only legitimate sanctuary.
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Luke 8:22-39

Jesus Calms the Storm

22 One day Jesus got into a boat with his disciples and told them, “Let’s go over to the other side of the lake.” So they set out. 23 As they were sailing, he fell asleep. A powerful windstorm came down on the lake, the boat was filling up with water, and they were in danger.

24 They went to him and woke him, saying, “Master, master, we’re going to die!”

He woke up, rebuked the wind and the raging waves, and they stopped. Then it was calm.

25 He said to them, “Where is your faith?”

They were afraid and amazed and said to one another, “Who, then, is this, that he commands even the winds and the water, and they obey him?”

A Demon-Possessed Man and a Herd of Pigs

26 They sailed down to the region of the Gerasenes,[a] which is across from Galilee. 27 When Jesus stepped ashore, a man from the town met him. He was possessed by demons and for a long time had not worn any clothes. He did not live in a house but in the tombs. 28 When he saw Jesus, he cried out, fell down before him, and said with a loud voice, “What do I have to do with you, Jesus, Son of the Most High God? I beg you, don’t torment me!” 29 For Jesus had commanded the unclean spirit to come out of the man. In fact, the unclean spirit had seized him many times. He was kept under guard, and although he was bound with chains and shackles, he would break the restraints and was driven by the demon into deserted places.

30 Jesus asked him, “What is your name?”

He said, “Legion,” because many demons had gone into him. 31 They were begging Jesus that he would not order them to go into the abyss. 32 A herd of many pigs was feeding there on the mountain. The demons begged Jesus to let them go into the pigs, and he gave them permission. 33 The demons went out of the man and entered the pigs, and the herd rushed down the steep bank into the lake and drowned.

34 When those who were feeding the pigs saw what happened, they ran away and reported it in the town and in the countryside. 35 People went out to see what had happened. They came to Jesus and found the man from whom the demons had gone out, sitting at Jesus’ feet. He was clothed and in his right mind, and the people were afraid. 36 Those who saw it told them how the demon-possessed man was saved. 37 The whole crowd of people from the surrounding country of the Gerasenes[b] asked Jesus to leave them, because they were gripped with great fear.

As Jesus got into the boat and started back, 38 the man from whom the demons had gone out begged to be with him. But Jesus sent him away, saying, 39 “Return to your home and tell how much God has done for you.” Then he went through the whole town proclaiming what Jesus had done for him.

Footnotes:

  1. Luke 8:26 Some witnesses to the text read Gadarenes; others read Gergesenes.
  2. Luke 8:37 Some witnesses to the text read Gadarenes; others read Gergesenes.
Evangelical Heritage Version (EHV)

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Psalm 70

Psalm 70

Hurry to Save Me
(Psalm 40:13-17)

Heading
For the choir director. By David. To bring to remembrance.

Hurry to Help Me

Hurry, God! Rescue me!
Lord, hurry to help me!
May those who seek my life be put to shame and disgrace.
May all who desire to harm me be turned back and disgraced.
May those who say, “Aha! We got you!” be dismayed,
because they have been put to shame.
But may all who seek you rejoice and be glad in you.
May those who love your salvation always say, “Let God be exalted!”
Yet I am oppressed and poor.
God, hurry to me. You are my help and my deliverer.
O Lord, do not delay.

Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Proverbs 12:4

A wife with strong character is a crown to her husband,
but one who brings shame is like rot in his bones.

Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

The Daily Audio Bible Reading for Thursday March 28, 2024 (NIV)

Deuteronomy 9-10

Listen, Israel, today you are about to cross the Jordan to go in and to take possession of nations larger and stronger than you, nations with large cities that have fortified walls reaching up to the skies, with people strong and tall, the Anakites, whom you know and about whom you have heard it said: “Who can stand up against the descendants of Anak?”

So know today that the Lord your God himself is crossing over in front of you. Like a consuming fire he will destroy them, and he will subdue them before you. You will take possession of their land and destroy them quickly, just as the Lord promised you.

When the Lord your God has driven them out before you, do not say in your heart, “Because of my righteousness the Lord brought me in to take possession of this land,” when actually it is because of the wickedness of these nations that the Lord is handing over their land to you.

You are not entering to take possession of their land because of your righteousness or the uprightness of your heart, but because of the wickedness of these nations. The Lord your God is handing over their land to you, in order to confirm the promise that the Lord swore to your fathers, to Abraham, Isaac, and Jacob.

Know, then, that it is not because of your righteousness that the Lord your God is giving you this good land to possess, because a stiff-necked people[a] is what you are. Remember and do not forget how you made the Lord your God angry in the wilderness. From the day that you went out of the land of Egypt until your arrival at this place, you have been rebels against the Lord. Even at Horeb you made the Lord angry. Yes, the Lord was angry enough at you to destroy you.

When I went up the mountain to receive the tablets of stone, the tablets of the covenant that the Lord made with you, I stayed on the mountain forty days and forty nights. I did not eat bread and I did not drink water. 10 Then the Lord gave me the two tablets of stone written with the finger of God, and on them were all the words that the Lord had spoken with you from the middle of the fire on the mountain, on the day of the assembly. 11 At the end of the forty days and forty nights, the Lord gave me the two tablets of stone, the tablets of the covenant.

12 Then the Lord said to me, “Get moving and go down quickly from here because your people, whom you led out of Egypt, have acted corruptly. They have turned away quickly from the way that I commanded them. They have made for themselves a thing of molten metal.”

13 The Lord also said to me, “I have seen these people, and what a stiff-necked people they are! 14 Leave me alone, and I will destroy them. I will blot out their name from under the heavens, and I will make you into a nation stronger and more numerous than they.”

15 So I turned and went down the mountain with the two tablets of the covenant in my two hands, while the mountain was burning with fire.

16 I saw how you were sinning against the Lord your God by making for yourselves a calf from molten metal and by quickly turning aside from the way that the Lord your God had commanded you to go.

17 I grabbed the two tablets and I threw them from my two hands[b] and I shattered them right before your eyes.

18 Then I lay facedown before the Lord forty days and forty nights like the first time. I did not eat bread and I did not drink water, because of all the sin that you committed by doing evil in the eyes of the Lord and making him angry.

19 I was afraid of the heated anger of the Lord, who was angry enough at you to destroy you, but the Lord listened to me again at that time.

20 The Lord was even angry enough with Aaron to destroy him. So I prayed also for Aaron at that time.

21 Then I took that wicked thing that you had made, the calf. I burned it with fire and crushed it by grinding it until it was as fine as dust. Then I threw its dust into the gully that goes down from the mountain.

22 Again and again, at Taberah and at Massah and at Kibroth Hatta’avah, you made the Lord angry.

23 Then, when the Lord sent you from Kadesh Barnea, and he said, “Go up and take possession of the land that I have given to you,” you rebelled against the command of the Lord your God. You did not put your faith in him, and you did not obey him. 24 You have been rebels against the Lord ever since I have known you.

25 So I lay facedown before the Lord for forty days and forty nights. I lay facedown because the Lord said he would destroy you. 26 So I prayed to the Lord and said, “Lord God, do not destroy your people, your inheritance that you have redeemed by your greatness, whom you brought out of Egypt with a strong hand.

27 “Remember your servants Abraham, Isaac, and Jacob. Do not look at the stubbornness of these people and at their wickedness and their sin. 28 Otherwise the land out of which you brought us will say, ‘This happened because the Lord did not have the power to bring them to the land that he had promised to them, or this happened because he hated them and brought them out to kill them in the wilderness.’

29 “But they are your people and your possession, whom you brought out by your great power and by your outstretched arm.”

10 At that time the Lord said to me, “Cut out two tablets of stone like the first ones, and come up to me on the mountain, and make an ark[c] out of wood. Then I will write on the tablets the same words that were on the first ones that you shattered, and you are to put them in the ark.”

So I made an ark of acacia wood and I cut out two tablets of stone like the first ones, and I went up the mountain with the two tablets in my hands. He wrote on the tablets the same writing as on the first tablets, the Ten Commandments[d] that the Lord had spoken to you on the mountain from the middle of the fire, on the day of the assembly. Then the Lord gave them to me. I turned and came back down the mountain, and I put the tablets in the ark that I had made. There they are kept, as the Lord commanded me to do.

The people of Israel traveled from Be’eroth Bene Ja’akan to Moserah. Aaron died there, and he was buried there, and Eleazar his son served as priest in his place. From there they traveled to Gudgodah, and from Gudgodah to Jotbathah, a land of gullies filled with water.

At that time the Lord set apart the tribe of Levi to carry the Ark of the Covenant of the Lord, to stand before the Lord and to serve him, and to pronounce a blessing in his name, as they do to this day. That is why Levi did not have an allotment of land and an inheritance with his brothers. The Lord himself is their inheritance, as the Lord your God promised him.

10 I had stayed on the mountain for forty days and forty nights like the first time, and the Lord listened to me again on this second occasion. The Lord agreed not to destroy you. 11 So the Lord said to me, “Set out and continue the journey at the head of the people, and they will enter and take possession of the land that I promised to give them with an oath to their fathers.”

12 So now, Israel, what is the Lord your God asking of you but to fear the Lord your God, to walk in all his ways, and to love him and to serve the Lord your God with all your heart and with all your soul, 13 to keep the commandments of the Lord and his statutes that I am commanding you today for your own good.

14 Indeed, the heavens and the heaven of heavens,[e] the earth and everything that is on it—these belong to the Lord your God. 15 Still, the Lord attached himself to your fathers, loved them, and he chose their descendants after them (that’s you!) from all peoples, as it is today.

16 So cut away the tough shell of your sinful nature,[f] and do not be stubborn any longer.

17 The Lord your God is God of Gods and Lord of Lords, the great God, the mighty one and the awesome one, who does not show favoritism and does not take a bribe. 18 He carries out justice for the fatherless and widows. He loves the alien who dwells among you and gives him food and clothing. 19 So you are to love the alien, because you were aliens in the land of Egypt.

20 Fear the Lord your God, serve him, cling to him, and take your oaths in his name.

21 He is your glory. He is your God, who performed for you these great and awesome things that your own eyes have seen.

22 When your fathers went down to Egypt, they numbered seventy people, but now the Lord your God has made you as numerous as the stars of the sky.

Footnotes:

  1. Deuteronomy 9:6 Like a stubborn animal that refuses to be led
  2. Deuteronomy 9:17 It is not apparent why the account emphasizes that it was two hands.
  3. Deuteronomy 10:1 An ark is a box. This is not the same Hebrew word as Noah’s ark.
  4. Deuteronomy 10:4 Literally the Ten Words
  5. Deuteronomy 10:14 The heavens are where the birds and stars are. The heaven of heavens is where God dwells.
  6. Deuteronomy 10:16 Literally circumcise the foreskin of your hearts
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Luke 8:4-21

The Parable of the Sower

As a large crowd was gathering and people from one town after another were making their way to him, he spoke using a parable. “A sower went out to sow his seed. As he sowed, some fell along the path. It was trampled, and the birds of the sky devoured it. Other seed fell on rocky ground. As soon as it grew, it withered away, because it had no moisture. Other seed fell among thorns. The thorns grew up with it and choked it. Other seed fell into good soil. It grew and produced fruit—one hundred times as much as was sown.” As he said these things, he called out, “Whoever has ears to hear, let him hear!”

His disciples asked him, “What does this parable mean?”

10 He said, “To you it has been given to know the mysteries of the kingdom of God, but to the rest I speak in parables so that ‘even though they see, they may not see, and even though they hear, they may not understand.’[a] 11 This is the meaning of the parable: The seed is the word of God. 12 Those along the path are the ones who hear it, but then the Devil comes and takes away the word from their hearts to keep them from believing and being saved. 13 Those on the rocky ground are the ones who, when they hear, receive the word with joy, but they have no root. So they believe for a while, but then fall away in a time of testing. 14 The seeds that fell into the thorns are the ones who hear the word, but as they go on their way they are choked by the worries, riches, and pleasures of life, so they do not mature. 15 And the seeds in the good ground are the ones who hear the word with an honest and good heart, hold on to it tightly, and produce fruit as they patiently endure.

16 “No one lights a lamp and then hides it under a jar or puts it under a bed. Instead, he puts it on a stand so that those who enter may see the light. 17 For nothing is hidden that will not be revealed, and nothing is secret that will not be made known and come to light. 18 So listen carefully, because whoever has will be given more, and whoever does not have, even what he thinks he has will be taken away from him.”

Jesus’ Mother and Brothers

19 Jesus’ mother and brothers came to him, but they could not get near him because of the crowd. 20 Someone told him, “Your mother and brothers are standing outside, wanting to see you.”

21 But he answered them, “My mother and brothers are those who are hearing and doing the word of God.”

Footnotes:

  1. Luke 8:10 Isaiah 6:9
Evangelical Heritage Version (EHV)

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Psalm 69:19-36

His Shame

19 You know my disgrace, my shame, and my confusion.
All my foes are in front of you.
20 Disgrace has broken my heart, and I am helpless.
I waited for sympathy, but there was none.
I waited for comforters, but I did not find any.
21 Instead they put bitter poison in my food.
For my thirst they gave me sour wine to drink.

His Curse

22 May the table set before them become a snare.
May it be a trap to them and their allies.[a]
23 May their eyes be darkened so they cannot see.
Make their legs always tremble.
24 Pour out your wrath on them.
Let the heat of your anger catch up with them.
25 May their camp be desolate.
May there be no one dwelling in their tents.
26 For they pursue those you have disciplined, O God,
and they talk about the pain of those you wound.
27 Add guilt to their guilt.
Do not let them enter into your righteousness.
28 May they be erased from the book of life.
May they not be listed among the righteous.

His Closing Prayer

29 But I am afflicted and in pain.
O God, may salvation from you set me on high.
30 I will praise God’s name in song.
I will proclaim his greatness with thanksgiving.
31 For the Lord this is better than an ox,
than a bull that has horns and hoofs.
32 The poor will see and be glad.
You who seek God, may your hearts live!
33 For the Lord listens to the needy,
and he does not despise the captives who belong to him.
34 Let heaven and earth praise him,
the seas and all that move in them,
35 for God will save Zion,
and he will build the cities of Judah.
Then people will settle there and possess it.
36 Then the descendants of his servants will inherit it,
and those who love his name will dwell in it.

Footnotes:

  1. Psalm 69:22 The translation is based on the Hebrew. The Greek reads may it be a retribution and a trap to them. The Targum reads may their fellowship offerings be a trap to them.
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Proverbs 12:2-3

A good person will obtain favor from the Lord,
but he will condemn a schemer.
A person cannot be made secure by wickedness,
but the roots of the righteous will never be uprooted.

Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

The Daily Audio Bible Reading for Wednesday March 27, 2024 (NIV)

Deuteronomy 7-8

When the Lord your God brings you into the land that you are entering to take as a possession, and when he clears away many nations before you (the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites, seven nations more numerous and stronger than you), and when the Lord your God has given them over to you and he has struck them down, you are to devote them to destruction. Do not make a treaty with them, and do not show mercy to them. Do not form marriage alliances with them. Do not give your daughters to their sons, and do not take their daughters for your sons, because they will turn your sons away from following me, and they will serve other gods. The anger of the Lord will burn against you, and then he will destroy you quickly. Instead, this is the way you must deal with them: Break down their altars. Smash their sacred memorial stones. Cut down their Asherah poles. [a]Burn their idols with fire.

For you are a people that is holy to the Lord your God, because the Lord your God has chosen you to belong to him as a people that is his treasured possession, chosen from all the peoples that are on the face of the earth. The Lord became attached to you by love and has chosen you, not because you were more numerous than all the peoples. Actually you were the fewest of all the peoples. But because of the Lord’s love for you and because he was keeping the oath that he swore to your fathers, that is why the Lord brought you out by a strong hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.

He did this so that you would know that the Lord your God, yes, he is God, the faithful God who maintains both his covenant and his mercy for those who love him and keep his commandments, to a thousand generations. 10 But he also repays the ones who hate him to their face by destroying them. He will not delay repaying anyone who hates him. To his face he will fully repay him. 11 So you are to be careful to keep the set of commandments and the statutes and the ordinances that I am commanding you today.

12 When you obey these ordinances and are careful to keep them, the Lord your God will keep for your benefit the covenant and the mercy that he promised to your fathers with an oath. 13 He will love you and bless you and multiply you. He will bless the fruit from your womb and the fruit from your soil, your grain and your new wine and your fresh olive oil, the offspring of your cattle and the young of your flock upon the land that he swore to your fathers that he would give you. 14 You will be blessed beyond all the peoples. There will not be an infertile male or infertile female among you or among your livestock. 15 The Lord will remove from you all sickness, and he will not place on you all of the diseases of Egypt, the calamities that you experienced. Instead he will put them on all those who hate you. 16 You will consume all the peoples that the Lord your God is giving to you. Your eye is not to look with compassion on them. You are not to serve their gods, because that would be a snare to you.

17 If you say in your heart, “These nations are more numerous than we are. How are we able to take possession of their land?” 18 do not be afraid of them. Be sure to remember what the Lord your God did to Pharaoh and to all the Egyptians. 19 The great test which your eyes saw and the signs and the wonders and the strong hand and the outstretched arm by which the Lord your God brought you out—that is what the Lord your God will do to all the peoples that you fear.

20 The Lord your God will also send the hornet against them until those who are left and are hiding from you have been destroyed. 21 Do not be overwhelmed before them, because the Lord your God is right among you, a great and awe-inspiring God.

22 The Lord your God, the God before you, will clear away the nations little by little. You will not succeed in finishing them off too quickly, so that the wild animals do not become too numerous for you. 23 But the Lord your God will give them over to you, and he will throw these peoples into complete confusion until they are destroyed. 24 He will give their kings into your hands, and he will cause their names to die out under the heavens, because none of them will be able to hold their ground against you until you have destroyed them. 25 Burn the images of their gods with fire, and do not covet the silver and gold on them or take it for yourself, so that you are not snared by it, because it is an abomination to the Lord your God. 26 Do not bring a detestable thing to your house and in that way become devoted to destruction just like it. Detest it and regard it as an utterly disgusting thing, because it is devoted to destruction.

Be conscientious about carrying out the entire body of commands that I am giving you today so that you may thrive and increase and you may go in and possess the land that the Lord promised by oath to give to your fathers. Remember the whole journey on which the Lord your God led you these forty years in the wilderness, in order to humble you and to test you, in order to know what was in your heart, whether or not you would keep his commandments. So he humbled you and allowed you to be hungry. Then he fed you manna, which neither you nor your fathers had known before, in order to teach you that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord. The clothes you wore did not wear out, and your feet did not swell these forty years. So know in your heart that just as a man disciplines his son, so the Lord your God disciplines you. Therefore you are to keep the commandments of the Lord your God by walking in his ways and by revering him.

For the Lord your God is bringing you into a good land, a land of gullies filled with water, a land with springs and groundwater that flows out into the valleys and down the mountains, a land with wheat and barley and vines and fig trees and pomegranates, a land of olive trees for oil, and honey,[b] a land where you can eat bread and not be poor, where you will not lack anything, a land whose rocks are iron and from whose mountains you can mine copper.

10 Then you will eat, and you will be filled, and you will praise the Lord your God for the good land that he has given you. 11 Be very careful so that you do not forget the Lord your God by not keeping his commandments and ordinances and his statutes that I am commanding you today. 12 When you eat and are satisfied, and you build nice houses and move into them, 13 and your herds and your flocks multiply, and your silver and gold increase, and everything that you have prospers, 14 watch out so that your heart does not become arrogant and forget the Lord your God, who brought you out of the land of Egypt, where you were slaves. 15 Do not forget the Lord, who led you in the great and terrifying wilderness, where there were venomous snakes and scorpions, where the thirsty ground had no water, but the Lord made water come out of a flint rock for you. 16 Do not forget the Lord, who in the wilderness fed you manna, which your fathers had not known before, to humble you and to test you so that it would be good for you later on.

17 You might say in your heart, “My ability and the power of my hand have earned this wealth for me.” 18 But then you are to remember that the Lord your God is the one who gives you the ability to produce wealth, to confirm his covenant that he promised to your fathers with an oath, as he does to this day.

19 But if you ever do forget the Lord your God and you follow other gods, and if you serve them and bow down to them, I testify against you today that you will certainly perish. 20 Just like the nations that the Lord is about to destroy in front of you, you also will perish, because you would not listen to the voice of the Lord your God.

Footnotes:

  1. Deuteronomy 7:5 Asherah poles were representations of the goddess Asherah. They may have been living trees or poles carved from tree trunks.
  2. Deuteronomy 8:8 Dvash includes bee honey and sweet fruit syrup.
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Luke 7:36-8:3

Jesus Is Anointed by a Sinful Woman

36 A certain one of the Pharisees asked Jesus to eat with him. Jesus entered the Pharisee’s house and reclined at the table. 37 Just then a sinful woman from that town learned that he was reclining in the Pharisee’s house. She brought an alabaster jar of perfume, 38 stood behind him near his feet weeping, and began to wet his feet with her tears. Then she began to wipe them with her hair while also kissing his feet and anointing them with the perfume. 39 When the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would realize who is touching him and what kind of woman she is, because she is a sinner.”

40 Jesus answered him, “Simon, I have something to tell you.”

He said, “Teacher, say it.”

41 “A certain moneylender had two debtors. The one owed five hundred denarii,[a] and the other fifty. 42 When they could not pay, he forgave them both. So, which of them will love him more?”

43 Simon answered, “I suppose the one who had the larger debt forgiven.”

Then he told him, “You have judged correctly.” 44 Turning toward the woman, he said to Simon, “Do you see this woman? I entered your house, but you did not give me water for my feet. Yet she has wet my feet with her tears and wiped them with her hair. 45 You did not give me a kiss, but she, from the time I entered, has not stopped kissing my feet. 46 You did not anoint my head with oil, but she has anointed my feet with perfume. 47 Therefore I tell you, her many sins have been forgiven; that is why she loved so much. But the one who is forgiven little loves little.” 48 Then Jesus said to her, “Your sins have been forgiven.”

49 Those reclining at the table with him began to say among themselves, “Who is this who even forgives sins?”

50 He said to the woman, “Your faith has saved you. Go in peace.”

Preaching the Gospel

Soon afterward Jesus was traveling from one town and village to another, preaching and proclaiming the good news of the kingdom of God. The Twelve were with him and also some women who had been healed of evil spirits and diseases: Mary, called Magdalene, from whom seven demons had gone out; Joanna, the wife of Cuza, Herod’s household manager; Susanna; and many others who provided support for them[b] out of their own possessions.

Footnotes:

  1. Luke 7:41 A denarius was worth about one day’s wage.
  2. Luke 8:3 Some witnesses to the text read him.
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Psalm 69:1-18

Psalm 69

Prayer of an Innocent Sufferer: Save Me, O God

Heading

For the choir director. According to “Lilies.”[a] By David.

Prayer of an Innocent Sufferer

Save me, O God, for the waters have come up to my neck.
I sink into the deep mud, where there is no place to stand.
I have entered deep waters, and the rapids rush over me.
I am worn out from my crying. My throat is sore.
My eyes are blurry, as I wait for my God.

The Unfairness of His Enemies

Those who hate me without reason outnumber the hairs on my head.
Those who want to destroy me, my lying enemies, are strong.
I must repay things I did not steal.

His Guilt and Shame

God, you know my folly,
and my guilt is not hidden from you.
May those who place their confidence in you[b]
not be put to shame because of me,
O Lord, the Lord of Armies.
May those who seek you not be disgraced because of me,
O God of Israel.
It is for your sake that I bear scorn.
Shame covers my face.
I have become a stranger to my brothers,
a foreigner to my mother’s sons.
Yes, zeal for your house consumes me.
The scorn of those who scorn you falls on me.
10 I wept as I fasted,
but this only brought insults to me.
11 When I wore sackcloth as my clothing,
I was a joke to them.
12 Those who sit in the gatehouse gossip about me,
and the songs of the drunks are about me.

An Interlude of Prayer

13 But I direct my prayer to you, O Lord, for a time of favor.
God, in the greatness of your mercy,
answer me with the certainty of salvation from you.
14 Rescue me from the mud, so I do not sink.
Let me escape from those who hate me and from the deep waters.
15 Do not let the rapids rush over me.
Do not let the deep swallow me up.
Do not let the pit close its mouth over me.
16 Answer me, Lord, for your mercy is good.
According to your great compassion, turn to me.
17 Do not hide your face from your servant.
Because I am in distress, hurry, answer me.
18 Come near. Redeem my soul.
Ransom me because of my enemies.

Footnotes:

  1. Psalm 69:1 This may be the name of the tune.
  2. Psalm 69:6 Or wait for you to help
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Proverbs 12:1

More Examples of Righteous Behavior

12 A person who loves discipline loves knowledge,
but one who hates correction is stupid.

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The Daily Audio Bible Reading for Tuesday March 26, 2024 (NIV)

Deuteronomy 5-6

Moses called together all Israel and said this to them: Listen, Israel, to the statutes and ordinances that I am speaking in your hearing today so that you learn them and are conscientious about carrying them out. The Lord our God made a covenant with us at Horeb. The Lord did not make this covenant with our fathers, but with us, with those who are here today, all of us who are living today. Face-to-face the Lord spoke with you at the mountain from the middle of the fire. At that time I was standing between the Lord and you to relate to you the word of the Lord, because you were afraid of the fire and you did not go up on the mountain.

Then the Lord said:

I am the Lord your God, who brought you out from the land of Egypt, where you were slaves.[a]

You shall have no other gods beside me.[b] You shall not make any carved image for yourself or a likeness of anything in heaven above, on the earth below, or in the waters under the earth. Do not bow down to them or be subservient to[c] them, for I the Lord your God am a jealous God.[d] I follow up on[e] the guilt of the fathers with their children, their grandchildren, and their great-grandchildren if they also hate me. 10 But I show mercy to thousands who love me and keep my commandments.

11 You shall not misuse the name of the Lord your God, for the Lord will not permit anyone who misuses his name to escape unpunished.

12 Observe the Sabbath day by setting it apart as holy, just as the Lord your God commanded you. 13 Six days you are to serve and perform all of your regular work, 14 but the seventh day is a sabbath rest to the Lord your God. You are not to do any regular work, you or your son or your daughter or your male servant or your female servant or your ox or your donkey or any of your livestock or the alien who resides inside your gates, in order that your male servant and your female servant may rest like you. 15 Remember that you were slaves in the land of Egypt and that the Lord your God brought you out from there with a strong hand and an outstretched arm. Therefore the Lord your God commanded you to keep the day of rest.

16 Honor your father and your mother, just as the Lord your God commanded you, so that you may prolong your days and so that it may go well for you on the land that the Lord your God is giving you.

17 You shall not commit murder.

18 You shall not commit adultery.

19 You shall not steal.

20 You shall not give lying testimony against your neighbor.

21 You shall not covet your neighbor’s wife. And you shall not desire your neighbor’s house or his field, his male servant or his female servant, his ox or his donkey, or anything that belongs to your neighbor.

22 These are the words the Lord spoke to your whole assembly at the mountain from the middle of the fire, the thick cloud, and the gloom, with a loud voice, and he did not add anything. He wrote them on two tablets of stone and gave them to me. 23 When you heard the voice from the middle of the darkness while the mountain was burning with fire, you approached me—all the heads of your tribes and your elders.

24 Then you said, “See how the Lord our God has shown us his glory and his greatness, and we have heard his voice from the middle of the fire. Today we have seen that a man can live even though God has spoken to him. 25 But now, why should we die, because this great fire will consume us? If we continue to hear the voice of the Lord our God any longer, we will die. 26 For who of all flesh has ever heard the voice of the living God speaking from the middle of fire as we have and has lived? 27 You go near and listen to everything that the Lord our God says, and then you speak to us everything that the Lord our God speaks to you, and we will hear and do it.”

28 The Lord heard what you said when you spoke to me. So the Lord said to me, “I heard what these people said when they spoke to you. Everything that they spoke to you is good. 29 If only this would be in their hearts—to fear me and to keep all my commandments always, so that it might go well for them and for their children continually. 30 Go and say to them, ‘Go back to your tents.’ 31 As for you, stand here with me and I will speak to you all the commands and the statutes and the ordinances that you are to teach them and that they are to do in the land that I am giving them as a possession. 32 Tell them:[f] ‘Be conscientious about doing just as the Lord your God commanded you. Do not turn aside to the right or to the left. 33 Walk in every way the Lord your God has commanded you, so that you may live and it may be good for you and you may live long in the land that you will possess.’”

Moses spoke as follows:[g]

Now this is the body of commands, and these are the statutes and the ordinances that the Lord your God commanded me to teach you, so you may carry them out in the land to which you are crossing over to receive as a possession, so that you may fear the Lord your God by keeping all his statutes and his commandments, which I am commanding to you, as well as to your children and grandchildren, all the days of your life, and so that your days may be long.

Listen, O Israel, and be conscientious about doing those things, so it may go well for you and so you may increase greatly in a land flowing with milk and honey, just as the Lord, the God of your fathers, promised you. Hear, O Israel! The Lord is our God. The Lord is one! Love the Lord your God with all your heart and with all your soul[h] and with all your might. These words that I am commanding you today are to be on your heart. Teach them diligently to your children, and speak about them when you sit in your house and when you walk on the road, when you lie down and when you get up. Tie them as a sign on your wrists, and they will serve as symbols on your forehead. Write them on the doorposts of your houses and on your gates.

10 When the Lord your God brings you to the land about which he swore to your fathers, to Abraham, Isaac, and Jacob, that he would give it to you, he will bring you to great and good cities that you did not build, 11 to houses full of all kinds of good things that you did not fill, to wells that you did not dig, and to vineyards and olives that you did not plant. Then, when you eat and are full, 12 watch yourself, so that you do not forget the Lord, who brought you out of the land of Egypt, where you were slaves. 13 Fear the Lord your God, serve him, and swear by his name. 14 Do not go after other gods from among the gods of the peoples around you. 15 If you do, the Lord your God will be a jealous God in your midst, and the anger of the Lord your God will burn against you, and he will destroy you from the face of the earth.

16 Do not put the Lord your God to the test the way you tested him at Massah. 17 Be very conscientious about keeping the commandments of the Lord your God and his testimonies and his statutes, which he commanded you. 18 Do what is right and good in the eyes of the Lord, so that it may go well for you and you may go and take possession of the good land that the Lord promised to your fathers with an oath, 19 driving out all your enemies from your presence, as the Lord promised.

20 When your son asks you in the future, “What are these testimonies and statutes and ordinances that the Lord our God has commanded for you?” 21 then you are to say to your son, “We were slaves of Pharaoh in Egypt, but the Lord brought us out of Egypt with a strong hand. 22 Right before our eyes the Lord gave great, devastating signs and wonders in Egypt against Pharaoh and against his whole household. 23 Then he brought us out of there to bring us in and give us the land that he promised to our fathers with an oath.”

24 Then the Lord commanded us to carry out all of these statutes, to fear the Lord our God for our own lasting good, to keep us alive, even as we are today. 25 Righteousness will be ours when we are conscientious about carrying out this entire set of commands in the presence of the Lord our God as he commanded us.

Footnotes:

  1. Deuteronomy 5:6 Literally the house of slaves
  2. Deuteronomy 5:7 Literally against my face. Or besides me or before me or in my presence or because of my presence.
  3. Deuteronomy 5:9 The Hebrew verb for to serve is written as a passive form to give it a derogatory tone.
  4. Deuteronomy 5:9 That is, a God who demands exclusive loyalty
  5. Deuteronomy 5:9 Or demand an accounting for. The Hebrew verb pachad has traditionally been translated visit, but in modern English visit has a social connotation. The term, however, refers to an official visit to bring punishment or reward to someone.
  6. Deuteronomy 5:32 The words tell them are added to mark the change of addressee.
  7. Deuteronomy 6:1 These words are added to indicate the resumption of the law code after the chapter break.
  8. Deuteronomy 6:5 Or with your whole being
Evangelical Heritage Version (EHV)

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Luke 7:11-35

Jesus Raises a Widow’s Son

11 Soon afterward[a] Jesus went on his way to a town called Nain, and[b] his disciples and a large crowd were traveling with him. 12 As he was approaching the town gate, there was a dead man being carried out, the only son of his mother. She was a widow, and a considerable crowd from the town was with her. 13 When the Lord saw her, he had compassion on her and said to her, “Do not cry.” 14 He went up to the open coffin, touched it, and the pallbearers stopped. He said, “Young man, I say to you, get up!” 15 The dead man sat up and began to speak, and Jesus gave him to his mother.

16 Fear gripped all of them, and they glorified God, saying, “A great prophet has arisen among us” and “God has visited his people!” 17 This was reported about him in all of Judea and in all the surrounding countryside.

John the Baptist and Christ

18 John’s disciples told him about all these things. 19 Calling two of his disciples to him, he sent them to Jesus[c] to ask, “Are you the one who was to come or should we look for someone else?” 20 When the men had arrived, they said to Jesus, “John the Baptist sent us to ask you, ‘Are you the one who was to come or should we look for someone else?’”

21 At that time Jesus healed many people of their diseases, afflictions, and evil spirits. And he gave many blind people the ability to see. 22 Jesus answered them, “Go, tell John what you have seen and heard: The blind receive their sight, the lame walk, the lepers are healed, the deaf hear, the dead are raised, and the good news is preached to the poor. 23 Blessed is the one who does not fall away on account of me.”

24 After John’s messengers had left, Jesus began to talk to the crowds about John: “What did you go out into the wilderness to see? A reed shaken by the wind? 25 No. Then what did you go out to see? A man dressed in soft clothing? Yet those who are dressed in splendid clothing and live in luxury are in royal palaces. 26 But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 27 This is the one about whom it is written: ‘Look, I am sending my messenger ahead of you, who will prepare your way before you.’[d]

28 “Yes, I tell you,[e] among those born of women there is no prophet[f] greater than John. Yet the one who is least in the kingdom of God is greater than he.”

29 When all the people (including the tax collectors) heard this, they declared that God was just, since they were baptized with the baptism of John. 30 But the Pharisees and the legal experts rejected God’s purpose for themselves by not being baptized by him.

31 “To what then will I compare the people of this generation? What are they like? 32 They are like children sitting in the marketplace and calling to one another, ‘We played the flute for you, and you did not dance. We sang a dirge, and you did not weep.’ 33 For John the Baptist has come without eating bread or drinking wine, and you say, ‘He has a demon.’ 34 The Son of Man has come eating and drinking, and you say, ‘Look, a man who is a glutton and a drunkard, a friend of tax collectors and sinners!’ 35 Yet wisdom is declared right by all her children.”

Footnotes:

  1. Luke 7:11 Some witnesses to the text read On the next day.
  2. Luke 7:11 Some witnesses to the text add many of.
  3. Luke 7:19 Some witnesses to the text read the Lord.
  4. Luke 7:27 Malachi 3:1
  5. Luke 7:28 Some witnesses to the text read I tell you the truth.
  6. Luke 7:28 Some witnesses to the text read no one.
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Psalm 68:19-35

God’s Daily Care

19 Blessed be the Lord.
Day by day he bears our burdens.
He is the God who saves us. Interlude

God’s Future Victories

20 Our God is a God who saves.
From God the Lord comes escape from death.
21 Surely God will crush the heads of his enemies,
the scalps of those who walk around in their guilt.
22 The Lord says, “I will bring them from Bashan.
I will bring them from the depths of the sea,
23 so that you may stomp your foot in blood.
The tongues of your dogs get their share of the enemies’ blood.”

God’s Procession Into the Temple

24 They see your processions, O God,
the processions of my God, my King, into the sanctuary.
25 The singers lead the way.
After them come the musicians.
In the middle are virgins playing hand drums.
26 In the assemblies bless God, the Lord,
who is the Fountain of Israel.[a]
27 There is little Benjamin, leading them.
The officers of Judah are their noisy crowd.
There are the officers of Zebulun and the officers of Naphtali.

Prayer for Future Victory

28 Your God commands your strength.
Show strength, O God, as you have done for us before.

God Rules the Nations

29 Because of your temple at Jerusalem kings will bring tribute to you.
30 Threaten the beast among the reeds,
the herd of strong bulls among the calves (that is, the peoples),
until they submit with bars of silver.[b]
He scatters the peoples who delight in battles.
31 Envoys[c] will come from Egypt.
Cush[d] will run to stretch out its hands to God.
32 Sing to God, you kingdoms of the earth. Interlude
Make music to the Lord,
33 to him who rides in the highest heavens,
in the ancient heavens.
Yes, he sends out his voice, his mighty voice.
34 Proclaim God’s strength.
His majesty is over Israel,
and his power is in the skies.

Closing Praise

35 You are awesome, O God, from your sanctuary.
The God of Israel, he is the one
who gives power and strength to the people.
Blessed be God!

Footnotes:

  1. Psalm 68:26 The grammar and syntax of the sentence are difficult.
  2. Psalm 68:30 Verse 30 is cryptic. It seems to describe a threatening nation as a beast, a frequent picture in Scripture. The translation attempts to be literal.
  3. Psalm 68:31 The meaning of this word is uncertain. It may refer to colored cloth or to metal vessels.
  4. Psalm 68:31 The territory south of Egypt
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Proverbs 11:29-31

29 Whoever troubles his household will inherit the wind,
and a stubborn fool will be a slave to a person with a wise heart.
30 The fruit of a righteous person is a tree of life,
and one who harvests souls is wise.
31 If a righteous person is paid back on earth,
how much more a wicked person or a sinner!

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The Daily Audio Bible Reading for Monday March 25, 2024 (NIV)

Deuteronomy 4

Review of the Covenant for a New Generation

So now, Israel, listen to the statutes and the ordinances that I am teaching you, and carry them out so that you may live and so that you may enter the land that the Lord, the God of your fathers, is giving to you and take possession of it. Do not add to the word that I am commanding you, and do not subtract from it, so that you keep the commandments of the Lord your God that I am commanding you. With your own eyes you have been observing what the Lord did at Baal Peor. Indeed, the Lord your God destroyed from among you every man who followed the Baal of Peor.

But all of you, who are clinging to the Lord your God, are still alive today. Note well now, I have taught you statutes and ordinances, as the Lord my God commanded me, so that you may carry them out also in the land that you are entering to take as a possession. Keep them and put them into practice, because in this way your wisdom and your understanding will be recognized by all the people who hear about all these statutes; and they will say, “This great nation is certainly a wise and understanding people,” because what other great nation is there that has a god as close to it as the Lord our God is to us whenever we call on him? What other great nation is there that has statutes and ordinances as righteous as this entire law that I am presenting to you today?

But guard yourselves and guard your whole being[a] diligently, so that you do not forget the things that your eyes have seen and so that those things do not disappear from your heart all the rest of the days of your life. Make them known to your children and to your children’s children. 10 Tell about the day that you stood before the Lord your God at Horeb when the Lord said to me, “Bring the people near to me and I will make sure that they hear my words, so that they may learn to fear me all the days that they are living in the land, and so that they may teach their children.” 11 So you drew near and you stood under the mountain while the mountain was burning with fire up to the very heavens. There was darkness, a thick cloud, and gloom. 12 Then the Lord your God spoke to you from the middle of the fire. You heard the sound of the words, but you did not see a form. You only heard the sound. 13 He declared to you his covenant that he commanded you to carry out, namely, the Ten Commandments.[b] Then he wrote them on two tablets of stone. 14 At that time the Lord commanded me to teach you the statutes and ordinances for you to carry out in the land that you are entering in order to occupy it.

15 So guard your hearts very carefully, because you did not see any form on the day that the Lord your God spoke to you at Horeb from the middle of the fire. 16 Do this so that you do not act corruptly and make for yourselves an idol of any form. Do not make an image of a male or female, 17 an image of any animal that walks on the earth, an image of any bird that flies in the sky, 18 an image of anything that creeps on the ground, or an image of any fish that swims in the water below the earth. 19 Beware so that you do not lift up your eyes to the heavens and see the sun and the moon and the stars, all the vast army of the heavens, and you are lured away, and you bow down to them and worship them—things that the Lord your God has allotted to all the nations under all the heavens.

20 But you are the ones that the Lord has chosen and has brought out of the iron furnace of Egypt, to be a nation that is his possession, as is the case today. 21 But the Lord was angry with me because of your words, and he swore that I would not cross the Jordan and would not come into the good land that the Lord your God is giving you as an inheritance. 22 I will die in this land without crossing over the Jordan, but you will cross over and take possession of this good land. 23 Be on guard so that you do not forget the covenant that the Lord your God made[c] with you and so that you do not make an idol for yourselves in the form of anything that the Lord your God prohibited. 24 For the Lord your God is a consuming fire, a jealous God.[d]

25 But when you become the father of children, and you have grandchildren, and you have grown old in the land, if you then act corruptly by making an idol of any form, and you do evil in the eyes of the Lord your God, provoking him to anger, 26 I today call the heavens and the earth as witnesses against you, that you will most certainly perish quickly from the land that you are crossing the Jordan to possess. You will not live many days in it, because you will most certainly be destroyed. 27 The Lord will scatter you among the peoples, and you will be left as a people that are few in number among the nations where the Lord your God will force you to go. 28 There you will worship gods, the work of human hands, made of wood and stone—things that do not see or hear or eat or smell.

29 But from there you will seek the Lord your God, and you will find him when you search for him with all your heart and with all your soul. 30 When you experience misery and all these things have happened to you in future days, then you will return to the Lord your God, and you will be obedient to his voice. 31 For the Lord your God is a compassionate God. He will not leave you or destroy you or forget the covenant that he promised to your fathers with an oath.

32 So ask now about the former days, long before your time, beginning from the day when God created man on the earth. Search from one end of the heavens to the other. Has there ever been anything like this great event, or has anything like it ever been heard? 33 Has a people ever heard the voice of God speaking from the middle of fire as you heard and yet continued to live? 34 Or has a god ever tried to go and take for himself a nation from inside another nation by tests, signs, and warnings, or by war, by a strong hand and an outstretched arm, and by great awe-inspiring acts like all those that the Lord your God did for you in Egypt in front of your very eyes? 35 You yourselves were shown this so that you could know that the Lord—he is God! There is none except him alone. 36 He let you hear his voice from the heavens to discipline you, and on earth he let you see his great fire, and you heard his words from the middle of the fire. 37 Yes, because he loved your fathers and chose their descendants after them, he brought you out of Egypt by the great power of his Presence, 38 driving out from your presence nations greater and stronger than you are, to bring you in, to give you their land as an inheritance, as it is this day. 39 Therefore know this today and again take it to heart that the Lord is God in the heavens above and on the earth below. There is no other. 40 Keep his statutes and his commandments that I am commanding you today, so that it may go well for you and for your children after you, and so that you may live long on the land[e] that the Lord your God is giving you for all time.[f]

Cities of Refuge

41 Then Moses set aside three cities in the region east of the Jordan, the place where the sun rises, 42 so that someone who killed a man could flee to them, that is, someone who killed his neighbor unintentionally and who did not previously hate him—he could flee to one of these cities and remain alive: 43 Bezer in the wilderness in the tableland belonging to the Reubenites, Ramoth in Gilead belonging to the Gadites, and Golan in Bashan belonging to the Manassites.

A Review of the Law

44 This is the Law that Moses set before the people of Israel. 45 These are the testimonies and statutes and ordinances that Moses spoke to the people of Israel when they went out of Egypt, 46 in the region east of the Jordan opposite Beth Peor in the land of Sihon king of the Amorites, who lived in Heshbon, whom Moses and the children of Israel struck down when they came out of Egypt. 47 So they took possession of his land as well as the land of Og king of Bashan, the two kings of the Amorites who were in the region east of the Jordan, where the sun rises. 48 They took possession from Aroer, which is on the edge of the Arnon Canyon, all the way to Mount Siyon, that is, Mount Hermon, 49 including all of the Arabah on the east side of the Jordan, up to the Sea of the Arabah[g] below the slopes of Pisgah.

Footnotes:

  1. Deuteronomy 4:9 Or your soul or yourself
  2. Deuteronomy 4:13 Literally the Ten Words
  3. Deuteronomy 4:23 Literally cut. See Genesis 15 for a covenant made by cutting up sacrifices.
  4. Deuteronomy 4:24 God’s jealousy is his demand for exclusive loyalty.
  5. Deuteronomy 4:40 Or on the soil
  6. Deuteronomy 4:40 Literally for all the days
  7. Deuteronomy 4:49 The Dead Sea
Evangelical Heritage Version (EHV)

The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved.

Luke 6:39-7:10

39 He also told them a parable: “A blind man cannot guide a blind man, can he? Won’t they both fall into a pit? 40 A disciple is not above his teacher, but everyone who is fully trained will be like his teacher. 41 Why do you look at the speck in your brother’s eye, but fail to notice the beam in your own eye? 42 Or how can you tell your brother, ‘Brother, let me remove the speck in your eye,’ when you do not see the beam in your own eye? Hypocrite! First remove the beam from your own eye, and then you will see clearly to remove the speck in your brother’s eye.

Listen and Do

43 “Certainly a good tree does not produce bad fruit, and a bad tree does not produce good fruit. 44 In fact, each tree is known by its own fruit. For people do not gather figs from thorn bushes, and they do not gather grapes from a bramble bush. 45 The good person brings what is good out of the good stored in his heart, and the evil person brings what is evil out of the evil within.[a] To be sure, what his mouth speaks flows from the heart.

46 “Why do you call me, ‘Lord, Lord,’ and do not do what I say? 47 Everyone who comes to me and listens to my words and does them—I will show you what he is like: 48 He is like a man building a house who dug down deep and laid a foundation on bedrock. When a flood came, the river beat against that house but could not shake it, because it was founded on bedrock.[b] 49 But the one who listened to my words and did not do them is like a man who built a house on the ground without a foundation. When the river broke against it, it fell immediately, and that house was completely destroyed.”

A Believing Centurion

After Jesus had finished saying all these things to the people who were listening, he went into Capernaum. A centurion’s servant, who was valuable to him, was sick and about to die. When the centurion heard about Jesus, he sent some elders of the Jews to him, asking him to come and heal his servant. When they came to Jesus, they begged him earnestly, saying, “He is worthy of having you do this for him, because he loves our nation, and he built our synagogue for us.”

Jesus went with them. When he was not far from the house, the centurion sent friends to tell Jesus, “Lord, do not trouble yourself, because I do not deserve to have you come under my roof. That is why I did not consider myself worthy to come to you. But say the word, and my servant will be healed. For I am also a man placed under authority, having soldiers under me. I say to this one, ‘Go!’ and he goes; and to another one, ‘Come!’ and he comes; and to my servant, ‘Do this,’ and he does it.”

When Jesus heard these things, he was amazed at him. He turned to the crowd that was following him and said, “I tell you, I have not found such great faith, not even in Israel.” 10 And when the men who had been sent returned to the house, they found the servant well.

Footnotes:

  1. Luke 6:45 Some witnesses to the text read out of the evil treasure of his heart.
  2. Luke 6:48 A few witnesses to the text read because it was well built.
Evangelical Heritage Version (EHV)

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Psalm 68:1-18

Psalm 68

The Procession of God

Heading
For the choir director. By David. A psalm. A song.

Judgment on God’s Enemies

May God arise. May his enemies scatter.
May those who hate him flee from his presence.
As smoke is blown away, may you blow them away.
As wax melts before the fire, may the wicked perish before God.

Blessing on God’s People

But the righteous rejoice and celebrate in the presence of God.
They will be happy and joyful.
Sing to God. Make music to his name.
Lift up a song to him who rides through the deserts.[a]
His name is the Lord.[b] Celebrate before him.

In his holy dwelling, God is a father for the fatherless
and a judge who defends widows.
God causes the lonely to dwell together as a household.
He leads out the prisoners with music,
but the rebellious dwell in a scorched land.

God Brings His People Into His Land

God, when you went out in front of your people,
when you marched through the wasteland, Interlude
the earth shook.
Yes, the heavens poured down rain,
before God, this one from Sinai,
before God, the God of Israel.
You dispersed plentiful showers, O God.
You strengthened your inheritance when it was weary.[c]
10 Your people settled in it.
In your goodness you provided for the oppressed, O God.

The Lord Defeats the Kings of the Land

11 The Lord provided the message.
The women who proclaimed it were a great army:[d]
12 “Kings with armies flee—they flee!”
The woman who stays home shares in the plunder.
13 Even while you lie among the campfires,
the wings of a dove are sheathed with silver,
and its feathers with yellow gold.[e]
14 When the Almighty scattered the kings there,
it snowed on Zalmon.

The Lord Makes His Dwelling in Zion

15 The mountain of Bashan is a mountain of God.
The mountain of Bashan is a mountain with many peaks.[f]
16 O mountains with many peaks, why do you look jealously
at the mountain God desires for his home?
Indeed, the Lord will dwell there forever.
17 The chariots of God are twice ten thousand,
thousands upon thousands.
Among them the Lord has come from Sinai into his sanctuary.[g]
18 You ascended on high. You led captivity captive.
You received gifts among men,
so that even among the rebellious the Lord[h] God might dwell.

Footnotes:

  1. Psalm 68:4 A variant in the Targum is rides on the clouds.
  2. Psalm 68:4 The Hebrew uses the short form Yah rather than the full form of the divine name, Yahweh, which is translated Lord.
  3. Psalm 68:9 Or when they were weary. The land may be described as weary because of lack of rain, or it may be the people of the land who are weary.
  4. Psalm 68:11 This seems to refer to the custom of women singing to greet victors returning from battle, as they did at the Red Sea (Exodus 15:20) or when David returned from victory over Goliath (1 Samuel 18:6).
  5. Psalm 68:13 The meaning is cryptic. The verses seem to refer to the division of plunder. The translation is relatively literal.
  6. Psalm 68:15 The meaning of several words in these verses is uncertain.
  7. Psalm 68:17 The Hebrew reads the Lord [is] among them, Sinai, in holiness. The translation follows the parallel in Deuteronomy 33:2 and the sense of the psalm.
  8. Psalm 68:18 The Hebrew uses the short form Yah rather than Yahweh, the full form of the divine name.
Evangelical Heritage Version (EHV)

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Proverbs 11:28

28 Whoever trusts his wealth will fall,
but righteous people will flourish like green plants.

Evangelical Heritage Version (EHV)

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The Daily Audio Bible Reading for Sunday March 24, 2024 (NIV)

Deuteronomy 2-3

Then we turned and traveled toward the wilderness on the road to the Red Sea, as the Lord had told me, and we traveled for many days to get around the area of Mount Seir.[a]

The Journey Past Edom

Then the Lord said to me, “You have been traveling around this mountainous region long enough. Turn north and command the people, ‘You are about to pass through the territory of your brothers, the people of Esau, who are living in Seir, and they will be afraid of you. So be very careful. Do not wage war against them because I am not going to give you any of their land, not even an area the size of a footprint, because I have given the Mount Seir region to Esau as a possession. You may buy food from them with money so you can eat, and you may purchase water from them with money so you can drink. For the Lord your God has blessed you in all the work of your hands. He knows your trek through this vast wilderness. These forty years the Lord your God has been with you. You have not lacked anything.’” So we passed by the territory of our brothers, the people of Esau, who were living in Seir. After leaving the Arabah Road, Elat, and Ezion Geber behind us, we turned and we traveled along the road of the Wilderness of Moab.

The Journey Past Moab

Then the Lord said to me, “Do not be hostile toward Moab and do not wage war against them in battle, because I am not going to give you any of their land as a possession, since I have given Ar to the people of Lot as a possession.”

10 (The Emites formerly lived in it, a strong, numerous people and tall like the Anakites. 11 They, like the Anakites, are also considered to be Rephaim,[b] but the Moabites call them Emites. 12 The Horites also lived in Seir formerly, but the people of Esau took possession of their land and destroyed them from their midst. They settled there in their place, just as Israel did in the land that the Lord gave to them as their possession.)

13 Then the Lord told us:[c] “Now get ready and cross the Zered Canyon.” So we crossed over the Zered Canyon. 14 The time that we traveled from Kadesh Barnea until we crossed over the Zered Canyon was thirty-eight years, until that whole generation of fighting men were eliminated from the camp, just as the Lord had sworn to them. 15 Yes indeed, the hand of the Lord was against them to destroy them from the camp until they were eliminated.

The Journey Past Ammon

16 Just as soon as all those fighting men were eliminated from the people by their death, 17 the Lord spoke to me: 18 “Today you are going to cross the border of Moab at Ar. 19 When you come near the people of Ammon, do not be hostile toward them and do not wage war against them, because I am not going to give any of the land of the people of Ammon to you as a possession, since I have given it to the people of Lot as a possession.”

20 (It also is considered to be the land of the Rephaim. The Rephaim lived in it formerly, but the Ammonites call them Zamzumites. 21 They are a strong and numerous people and as tall as the Anakites. But the Lord destroyed the Rephaim from among the Ammonites. The Ammonites took possession of their land and lived there in their place. 22 The Lord had done the same things for the people of Esau, who live in Seir, when he destroyed the Horites before them, and they took possession of their land and settled there in their place and remain there to this day. 23 Now the Caphtorites, who came out of Caphtor,[d] destroyed the Avvites who were living in villages as far as Gaza and settled in their place.)

Confrontation With the Amorites

24 Then the Lord told us:[e] “Get ready to travel and cross over the Arnon Canyon. See, I have given into your hands Sihon the Amorite, king of Heshbon, and his land. Start to take possession of it and wage war against him. 25 This very day I will begin to put dread and fear of you on the faces of the people everywhere under heaven, so that they will hear reports about you and they will tremble, and they will be shaking because of you.”

26 So I sent messengers from the Wilderness of Kedmoth to Sihon king of Heshbon with an offer of peace. I said, 27 “Let us pass through your land. We will proceed only on the road. We will not turn aside to the right or to the left. 28 You can sell us food in exchange for money so we can eat, and you can give us water in exchange for money so we can drink. Only let us pass through on foot, 29 as did the people of Esau living in Seir and the Moabites living in Ar, until we can cross over the Jordan into the land that the Lord our God is giving us.”

30 But Sihon king of the Amorites was not willing to let us pass through on the road, because the Lord your God gave him a stubborn attitude by making his heart obstinate, in order to give him over into your hands, as is now the case today. 31 Then the Lord said to me, “Look now, I have begun to give you Sihon and his land. Start taking action to take possession of his land.”

32 Then Sihon and all of his people went out to meet us in battle at Jahaz. 33 The Lord our God gave him to us, and we struck him down, as well as his sons and all his people. 34 So we captured each of his cities at that time. We devoted each city to destruction, with the men, women, and children. We did not leave a survivor. 35 We took only the livestock as plunder for ourselves, as well as the spoils of war from the cities that we captured. 36 From Aroer, which is on the edge of the Arnon Canyon, from the city that is in the canyon, all the way up to Gilead, there was not a city that was out of reach for us. The Lord our God gave us everything. 37 But it was only the land of the people of Ammon that you did not approach: the land along both sides of the Jabbok Canyon, the cities of the hill country, and everything that the Lord our God had forbidden us to take.

Then we turned and went up on the road to Bashan, and Og the king of Bashan came out to confront us. He and all his people came for war at Edrei. But the Lord said to me, “Do not be afraid of him, because I have given him into your hands, as well as all of his people and his land. Do to him as you did to Sihon king of the Amorites, who lived at Heshbon.” So the Lord our God gave into our hands also Og king of Bashan and all his people. We struck them down until they had no survivor remaining.

So we took all of his cities at that time. There was not a city that we did not take from them—sixty cities, the whole area of Argob, the kingdom of Og in Bashan. All of these were fortified cities with high walls, gates, and bars, besides very many small unwalled towns.[f] We devoted them to destruction, just as we had done to Sihon king of Heshbon. There was a total destruction of every city, of men, women, and children, but all of the cattle and the plunder of the cities we took as spoils for ourselves.

So at that time we took the land out of the hands of the two kings of the Amorites who were east of the Jordan, from the Arnon Canyon to Mount Hermon. (The Sidonians call Hermon Sirion, but the Amorites call it Senir.) 10 We took all the cities of the tableland and all of Gilead and all of Bashan, up to Salecah and Edrei, cities of the kingdom of Og in Bashan. 11 (Only Og king of Bashan had remained from what was left of the Rephaim. His bed,[g] a bed of iron, is it not in Rabbah of the people of Ammon? Its length is thirteen feet, and its width is six feet,[h] according to the standard measure.)

12 So we took possession of this land at that time. I gave to Reuben and to Gad the land starting at Aroer, which is at the Arnon Canyon, and half of the hill country[i] of Gilead, as well as its cities. 13 I gave to the half tribe of Manasseh the remainder of Gilead and all of Bashan, the kingdom of Og, all the territory of Argob (all that part of Bashan is called the land of the Rephaim). 14 Jair, the descendant of Manasseh, took all the territory of Argob up to the border of the Geshurites and the Ma’acathites, and he named the villages of Bashan after himself, Havvoth Jair,[j] as they are called to this day. 15 I gave Gilead to Makir. 16 To the Reubenites and to the Gadites I gave the land of Gilead from the Arnon Canyon (that is, from the middle of the canyon), which served as one of their borders, up to the Jabbok Canyon, which served as their border with the people of Ammon. 17 Also the Arabah and the Jordan served as their border from the Sea of Kinneret[k] to the Sea of the Arabah, that is, the Salt Sea,[l] under the slopes of Pisgah on the east.

18 I gave you a command at that time: “The Lord your God gave you this land as a possession. All of your soldiers, armed for battle, are to cross over before your brother Israelites. 19 Only your wives and your children and your livestock (I know that you have a lot of livestock) may stay in your cities that I have given you, 20 until the Lord gives rest to your brothers as he has to you, and they also have taken possession of the land that the Lord your God is giving them on the other side of the Jordan. After that you may return, each man to his possession that I have given you.”

21 I also gave a command to Joshua at that time: “With your own eyes you have been observing everything that the Lord your God has done to these two kings. The Lord will do the same to all the kingdoms to which you are crossing. 22 Do not be afraid of them, because the Lord your God himself is fighting for you.”

23 I also begged the favor of the Lord at that time: 24 “My Lord God, you have begun to show your servant your greatness and your strong hand. Indeed, what god in heaven or on earth is there that has done anything like your works and your mighty deeds? 25 Let me cross over, please, and let me see the good land on the other side of the Jordan—this good hill country and the mountains of Lebanon.”

26 But the Lord was furious with me because of you, and he did not listen to me but said to me, “Enough from you! Do not continue to speak to me anymore about this matter. 27 Go up to the top of Pisgah and lift up your eyes toward the west and the north and the south and the east. Take a good look, because you will not be crossing over this Jordan. 28 But commission Joshua for duty and strengthen him and encourage him, because he will cross over in front of these people, and he will enable them to take possession of the land that you will only see.” 29 So we stayed in the valley opposite Beth Peor.

Footnotes:

  1. Deuteronomy 2:1 That is, Edom
  2. Deuteronomy 2:11 The Rephaim were a race of giant people who were among the earliest inhabitants of the land. The translation retains the Hebrew form of the name Rephaim because of its occurrence in geographic terms like the Valley of Rephaim.
  3. Deuteronomy 2:13 The words then the Lord told us are not in the Hebrew text but are added to the translation to mark the transition to a new subject.
  4. Deuteronomy 2:23 Caphtor is a location in the Mediterranean Sea, perhaps Crete.
  5. Deuteronomy 2:24 The words then the Lord told us are not in the Hebrew text but are added to mark the transition.
  6. Deuteronomy 3:5 The Hebrew word ‘ir, usually translated city, includes settlements smaller than what is usually denoted by the word cities. Here the Hebrew text specifies that the second category, translated small towns, are “country cities.”
  7. Deuteronomy 3:11 Or sarcophagus
  8. Deuteronomy 3:11 Nine cubits by four cubits
  9. Deuteronomy 3:12 The Hebrew is literally the mountain. The translation retains the traditional rendering hill country for the highland regions of Israel.
  10. Deuteronomy 3:14 Havvoth Jair means Villages of Jair.
  11. Deuteronomy 3:17 The Sea of Galilee
  12. Deuteronomy 3:17 The Dead Sea
Evangelical Heritage Version (EHV)

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Luke 6:12-38

Jesus Sends Out the Twelve

12 It happened in those days that Jesus went up on the mountain to pray, and he spent all night in prayer to God. 13 When it was day, he summoned his disciples and chose twelve of them, whom he also called apostles: 14 Simon, whom he also named Peter, and his brother Andrew; James and John; Philip and Bartholomew; 15 Matthew and Thomas; James the son of Alphaeus, also Simon, who was called the Zealot; 16 Judas the son of James, and Judas Iscariot, who became a traitor.

Jesus Heals Many

17 He went down with them and stood on a level place with a large crowd of his disciples and a large number of people from all Judea and Jerusalem, as well as from the coastal area of Tyre and Sidon. These people came to listen to him and to be healed of their diseases. 18 Those who were troubled by unclean spirits were also cured. 19 The whole crowd kept trying to touch him, because power was going out from him and healing them all.

Blessings and Woes

20 He lifted up his eyes to his disciples and said:

Blessed are you who are poor,
because yours is the kingdom of God.
21 Blessed are you who hunger now,
because you will be satisfied.
Blessed are you who weep now,
because you will laugh.
22 Blessed are you whenever people hate you,
and whenever they exclude and insult you
and reject your name as evil because of the Son of Man.

23 “Rejoice in that day and leap for joy because of this: Your reward is great in heaven! The fact is, their fathers constantly did the same things to the prophets.”

24 But woe to you who are rich,
because you are receiving your comfort now.
25 Woe to you who are well fed now,
because you will be hungry.
Woe to you who laugh now,
because you will be mourning and weeping.
26 Woe to you when all people speak well of you,
because that is how their fathers constantly treated the
false prophets.

Love Your Enemies

27 “But I say to you who are listening: Love your enemies. Do good to those who hate you. 28 Bless those who curse you. Pray for those who mistreat you. 29 If someone strikes you on one cheek, offer the other too. If someone takes away your coat, do not withhold your shirt. 30 Give to everyone who asks you, and if anyone takes away your things, do not demand them back.

31 “Treat others just as you would want them to treat you. 32 If you love those who love you, what credit is that to you? To be sure, even the sinners love those who love them. 33 And if you do good to those who do good to you, what credit is that to you? Even the sinners do the same thing. 34 If you lend to those from whom you expect to be repaid, what credit is that to you? Even the sinners lend to sinners in order to be paid back in full. 35 Instead, love your enemies, do good and lend, expecting nothing in return. Your reward will be great, and you will be sons of the Most High, because he is kind to the unthankful and the evil. 36 Be merciful, just as your Father is merciful.

Consider the Beam in Your Own Eye

37 “Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. 38 Give, and it will be given to you. A good measure pressed down, shaken together, and running over will be poured into your lap. In fact, the measure with which you measure will be measured back to you.”

Evangelical Heritage Version (EHV)

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Psalm 67

Psalm 67

Your Kingdom Come

Heading
For the choir director. With stringed instruments. A psalm. A song.

The Prayer

May God be gracious to us and bless us. Interlude
May his face shine on us—
so that your way may be known on earth,
your salvation among all nations.
May the peoples praise you, O God.
May the peoples praise you—all of them.
May the countries be glad and sing for joy,
because you rule the peoples with fairness, Interlude
and you guide the countries of the earth.
May the peoples praise you, O God.
May the peoples praise you—all of them.
The earth will yield its harvest.
God, our God, will bless us.
God will bless us,
and all the ends of the earth will fear him.

Evangelical Heritage Version (EHV)

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Proverbs 11:27

27 Whoever searches for good seeks favor,
but whoever pursues evil will find it.

Evangelical Heritage Version (EHV)

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The Daily Audio Bible Reading for Saturday March 23, 2024 (NIV)

Numbers 36 - Deuteronomy 1

The Rights of Women to Inherit Land

36 The heads of the households whose families were descended from Gilead, son of Machir and grandson of Manasseh, (families of Joseph’s descendants) came and spoke to Moses and the leaders of the other Israelite households. They said, “Sir, the Lord commanded you to give the Israelites their land by drawing lots. The Lord also commanded you to give the land of our relative Zelophehad to his daughters. Suppose they marry men from the other tribes of Israel. Their land will be taken away from that of our ancestors and added to the land of the tribe they marry into. Then we will have lost part of our land. When the Israelites’ jubilee year comes, their land will be added to that of the tribe they married into. Then part of the land of our ancestors’ tribe will be gone.”

So Moses gave the Israelites a command from the Lord. “The tribe of Joseph’s descendants is right. This is what the Lord commands for Zelophehad’s daughters: They may marry anyone they want to, but only within a family of their ancestor’s tribe. In this way no land of the Israelites will pass from one tribe to another. Every Israelite must keep the tribal land inherited from his ancestors. A woman who inherits land in any of the tribes of Israel may marry a man from any family in her ancestor’s tribe. In this way every Israelite keeps the land inherited from his ancestors. No land may pass from one tribe to another. Each Israelite tribe must keep the land it inherits.”

10 Zelophehad’s daughters did as the Lord commanded Moses. 11 Mahlah, Tirzah, Hoglah, Milcah, and Noah married their cousins on their father’s side of the family. 12 They married within the families of the descendants of Manasseh, son of Joseph. So their land stayed in the tribe of their father’s family.

13 These are the commands and rules the Lord gave the Israelites through Moses on the plains of Moab near the Jordan River across from Jericho.

Moses Speaks to the People 40 Years after Leaving Egypt

This is the speech Moses gave in the desert east of the Jordan River, on the plains, near Suph, between Paran and Tophel, and near Laban, Hazeroth, and Di Zahab. He spoke to all the Israelites. (It takes 11 days to go from Mount Horeb to Kadesh Barnea by way of Mount Seir.)

On the first day of the eleventh month in the fortieth year ⌞after they had left Egypt⌟, Moses told the Israelites everything the Lord had commanded him to tell them. This was after he had defeated King Sihon of the Amorites, who ruled in Heshbon, and King Og of Bashan, who ruled in Ashtaroth and [a] in Edrei. The Israelites were east of the Jordan River in Moab when Moses began to review God’s teachings.

Moses Reminds Israel of the Events at Mount Horeb

This is what he said:

At Mount Horeb the Lord our God said to us, “You have stayed at this mountain long enough. Break camp, and get ready! Go to the mountain region of the Amorites, and go to everyone living on the plains, in the mountains, in the foothills, in the Negev, on the whole Mediterranean coast (the land of the Canaanites), and into Lebanon as far as the Euphrates River. I’m giving you this land. Enter, and take possession of the land the Lord swore to give to your ancestors Abraham, Isaac, and Jacob, and to you, their descendants.”

At that time I said to you, “I’m not able to take care of you by myself. 10 The Lord your God has made your population increase so that you are now as numerous as the stars in the sky. 11 May the Lord God of your ancestors make you a thousand times more numerous, and may he bless you as he has promised. 12 How can I take care of your problems, your troubles, and your disagreements all by myself? 13 From each of your tribes, choose some men who are wise, intelligent, and experienced, and I’ll appoint them to be your leaders.”

14 You agreed that this was a good idea.

15 So I took the heads of your tribes who were wise and experienced men and made them officers for each of your tribes. I put them in charge of groups of 1,000, or 100, or 50, or 10 people. 16 Also at that time I gave these instructions to your judges: “Hear the cases that your people bring. Judge each case fairly, no matter whether it is ⌞a dispute⌟ between two Israelites or ⌞a dispute⌟ between an Israelite and a non-Israelite. 17 Be impartial in your decisions. Listen to the least important people the same way you listen to the most important people. Never be afraid of anyone, since your decisions come from God. You may bring me any case that’s too hard for you, and I will hear it.” 18 So I told you how to handle these situations.

Moses Reminds Israel of the Events at Kadesh Barnea

19 So we left Mount Horeb, as the Lord our God had commanded. We traveled through all that vast and dangerous desert you saw on the way to the mountain region of the Amorites. At last we came to Kadesh Barnea. 20 Then I said to you, “We have come to the mountain region of the Amorites, which the Lord our God is giving us. 21 The Lord your God is giving you this land. Go ahead! Take possession of it, as the Lord God of your ancestors told you. Don’t be afraid or terrified.”

22 All of you came to me and said, “Let’s send men ahead of us to gather information about the land for us. Have them report to us about the route we should take and the cities we’ll come to.”

23 It seemed like a good idea to me. So I chose 12 of your men, one from each tribe. 24 They left and went into the mountains. When they came to the Eshcol Valley, they explored it. 25 They took some of the region’s fruit with them and brought it back to us. They reported, “The land that the Lord our God is giving us is good.”

26 But you rebelled against the command of the Lord your God and refused to go. 27 You complained in your tents and said, “The Lord hates us! That’s why he brought us out of Egypt. He wanted to hand us over to the Amorites so that they could destroy us! 28 Where are we going anyway? Our own men have discouraged us by saying, ‘The people there are taller and stronger than we are. The cities are big with sky-high walls! We even saw the people of Anak there.’ ”

29 Then I said to you, “Don’t tremble. Don’t be afraid of them. 30 The Lord your God, who is going ahead of you, will fight for you as you saw him fight for you in Egypt 31 and in the desert.” There you saw how the Lord your God carried you, as parents carry their children. He carried you wherever you went until you came to this place.

32 In spite of this, you didn’t trust the Lord your God, 33 who went ahead of you to find places for you to camp. He appeared in a column of fire at night and in a column of smoke during the day to show you which route to take.

34 When the Lord heard what you said, he was angry and took this oath: 35 “Not one of these evil people will ever see the good land that I swore to give to your ancestors, 36 except Caleb, son of Jephunneh. He will see it, and I will give the land that he set his feet on to him and his descendants, because he wholeheartedly followed the Lord.”

37 The Lord became angry with me because of you. He said, “You won’t go there either. 38 But your assistant Joshua, son of Nun, will go there. Encourage him, because he will help Israel take possession of the land. 39 Although you thought the little children would be captured in war, your children, who are still too young to know the difference between good and evil, will enter that land. I will give it to them, and they will take possession of it. 40 Turn around, go back into the desert, and follow the road that goes to the Red Sea.”

41 You responded, “We have sinned against the Lord. We’ll go and fight, as the Lord our God commanded us to do.” Each of you armed yourself for war, thinking you could easily invade the mountain region.

42 But the Lord said to me, “Tell them, ‘Don’t go and fight, because I won’t be with you. You will be defeated by your enemies.’ ”

43 I told you, but you wouldn’t listen. You defied the Lord’s command and invaded the mountain region. 44 The Amorites who lived there came out and attacked you and chased you like a swarm of bees. They defeated you, chasing you from Seir all the way to Hormah. 45 When you came back, you cried to the Lord, but the Lord didn’t listen to you or hear you. 46 That’s why you stayed in Kadesh as long as you did.

Footnotes:

  1. 1:4 One Hebrew manuscript, Greek, Syriac, Latin; Masoretic Text omits “and   .”
GOD’S WORD Translation (GW)

Copyright © 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. All rights reserved.

Luke 5:29-6:11

29 Levi held a large reception at his home for Jesus. A huge crowd of tax collectors and others were eating with them.

30 The Pharisees and their experts in Moses’ Teachings complained to Jesus’ disciples. They asked, “Why do you eat and drink with tax collectors and sinners?”

31 Jesus answered them, “Healthy people don’t need a doctor; those who are sick do. 32 I’ve come to call sinners to change the way they think and act, not to call people who think they have God’s approval.”

Jesus Is Questioned about Fasting(A)

33 They said to him, “John’s disciples frequently fast and say prayers, and so do the disciples of the Pharisees. But your disciples eat and drink.”

34 Jesus asked them, “Can you force wedding guests to fast while the groom is still with them? 35 The time will come when the groom will be taken away from them. At that time they will fast.”

36 He also used these illustrations: “No one tears a piece of cloth from a new coat to patch an old coat. Otherwise, the new cloth will tear the old. Besides, the patch from the new will not match the old. 37 People don’t pour new wine into old wineskins. If they do, the new wine will make the skins burst. The wine will run out, and the skins will be ruined. 38 Rather, new wine is to be poured into fresh skins.

39 “No one who has been drinking old wine wants new wine. He says, ‘The old wine is better!’ ”

Jesus Has Authority over the Day of Rest—a Holy Day(B)

Once, on a day of rest—a holy day, Jesus was walking through some grainfields. His disciples were picking the heads of grain, removing the husks, and eating the grain.

Some of the Pharisees asked, “Why are your disciples doing something that is not right to do on the day of rest—a holy day?”

Jesus answered them, “Haven’t you read what David did when he and his men were hungry? Haven’t you read how he went into the house of God, ate the bread of the presence, and gave some of it to the men who were with him? He had no right to eat those loaves. Only the priests have that right.”

Then he added, “The Son of Man has authority over the day of rest—a holy day.”

Jesus Heals on the Day of Rest—a Holy Day(C)

On another day of rest—a holy day, Jesus went into a synagogue to teach. A man whose right hand was paralyzed was there. The experts in Moses’ Teachings and the Pharisees were watching Jesus closely. They wanted to see whether he would heal the man on the day of rest—a holy day, so that they could find a way to accuse him of doing something wrong.

But Jesus knew what they were thinking. So he told the man with the paralyzed hand, “Get up, and stand in the center ⌞of the synagogue⌟!” The man got up and stood there. Then Jesus said to them, “I ask you—what is the right thing to do on a day of rest—a holy day: to do good or evil, to give a person his health or to destroy it?” 10 He looked around at all of them and then said to the man, “Hold out your hand.” The man did so, and his hand became normal again.

11 The experts in Moses’ Teachings and Pharisees were furious and began to discuss with each other what they could do to Jesus.

GOD’S WORD Translation (GW)

Copyright © 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. All rights reserved.

Psalm 66

For the choir director; a song; a psalm.

66 Shout happily to God, all the earth!
Make music to praise the glory of his name.
Make his praise glorious.
Say to God,
“How awe-inspiring are your deeds!
Your power is so great that your enemies will cringe in front of you.
The whole earth will worship you.
It will make music to praise you.
It will make music to praise your name.” Selah
Come and see what God has done—
his awe-inspiring deeds for Adam’s descendants.
He turned the sea into dry land.
They crossed the river on foot.
We rejoiced because of what he did there.
He rules forever with his might.
His eyes watch the nations.
Rebels will not be able to oppose him. Selah

Thank our God, you nations.
Make the sound of his praise heard.
He has kept us alive
and has not allowed us to fall.
10 You have tested us, O God.
You have refined us in the same way silver is refined.
11 You have trapped us in a net.
You have laid burdens on our backs.
12 You let people ride over our heads.
We went through fire and water,
but then you brought us out and refreshed us.

13 I will come into your temple with burnt offerings.
I will keep my vows to you,
14 the vows made by my lips and spoken by my ⌞own⌟ mouth
when I was in trouble.
15 I will offer you a sacrifice of fattened livestock for burnt offerings
with the smoke from rams.
I will offer cattle and goats. Selah

16 Come and listen, all who fear God,
and I will tell you what he has done for me.
17 With my mouth I cried out to him.
High praise was on my tongue.
18 If I had thought about doing anything sinful,
the Lord would not have listened ⌞to me⌟.
19 But God has heard me.
He has paid attention to my prayer.

20 Thanks be to God,
who has not rejected my prayer
or taken away his mercy from me.

GOD’S WORD Translation (GW)

Copyright © 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. All rights reserved.

Proverbs 11:24-26

24 One person spends freely and yet grows richer,
while another holds back what he owes and yet grows poorer.
25 A generous person will be made rich,
and whoever satisfies others will himself be satisfied.[a]
26 People will curse the one who hoards grain,
but a blessing will be upon the head of the one who sells it.

Footnotes:

  1. 11:25 Or “and whoever gives someone a drink will also get a drink.”
GOD’S WORD Translation (GW)

Copyright © 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. All rights reserved.

The Daily Audio Bible Reading for Friday March 22, 2024 (NIV)

Numbers 33:40-35:34

40 (The Canaanite king of Arad, who lived in the Negev, which was in Canaan, heard that the Israelites were coming.)

41 They moved from Mount Hor and set up camp at Zalmonah.

42 They moved from Zalmonah and set up camp at Punon.

43 They moved from Punon and set up camp at Oboth.

44 They moved from Oboth and set up camp at Iye Abarim on the border of Moab.

45 They moved from Iyim [a] and set up camp at Dibon Gad.

46 They moved from Dibon Gad and set up camp at Almon Diblathaim.

47 They moved from Almon Diblathaim and set up camp in the Abarim Mountains east of Nebo.

48 They moved from the Abarim Mountains and set up camp on the plains of Moab near the Jordan River across from Jericho. 49 They set up camp on the plains of Moab along the Jordan. Their camp extended from Beth Jeshimoth to Abel Shittim.

The Canaanites Must Be Forced Out

50 The Lord said to Moses on the plains of Moab near the Jordan River across from Jericho, 51 “Tell the Israelites, ‘You will be crossing the Jordan River and entering Canaan. 52 As you advance, force out all the people who live there. Get rid of all their stone and metal idols, and destroy all their places of worship. 53 Take possession of the land and live there, because I will give it to you for your own. 54 Divide the land among your families by drawing lots. Give more land to larger families and less land to smaller ones. The land must be given to each family by drawing lots. Divide it among your ancestors’ tribes.

55 “ ‘But if you do not force out those who live in the land, they will be like splinters in your eyes and thorns in your sides. They will constantly fight with you over the land you live in. 56 Then I will do to you what I planned to do to them.’ ”

The Boundaries of Israel’s Land

34 The Lord said to Moses, “Give the Israelites these instructions. When you enter Canaan, the land that will be given to you as your inheritance has these borders:

“The southern side includes part of the Desert of Zin along the border of Edom. In the east the southern border starts from the end of the Dead Sea and turns south of the Akrabbim Pass. It then goes past Zin and ends at Kadesh Barnea. From there it goes to Hazar Addar and on to Azmon. From Azmon it turns toward the River of Egypt so that the border ends at the Mediterranean Sea.

“The western border is the coastline of the Mediterranean Sea.

“The northern border extends from the Mediterranean Sea to Mount Hor, and from Mount Hor to the border of Hamath so that it ends at Zedad. From there the border goes to Ziphron and ends at Hazar Enan.

10 “The eastern border extends from Hazar Enan to Shepham. 11 From Shepham the border goes down to Riblah, east of Ain, and continues along the eastern slope of the Sea of Galilee. 12 Then the border goes along the Jordan River so that it ends at the Dead Sea.

“This will be your land and the borders around it.”

13 Moses commanded the Israelites, “This is the land you will divide by drawing lots. The Lord has commanded that this land will be given to the nine-and-a-half tribes. 14 The households from the tribes of Reuben, Gad, and half of the tribe of Manasseh have already received their land. 15 Those two-and-a-half tribes received land east of the Jordan River across from Jericho.”

Men Are Appointed to Divide the Land

16 The Lord said to Moses, 17 “These are the names of the men who will divide the land for you: the priest Eleazar and Joshua, son of Nun. 18 You must also take one leader from each tribe to divide the land. 19 These are their names:

Caleb, son of Jephunneh, from the tribe of Judah;

20 Shemuel, son of Ammihud, from the tribe of Simeon;

21 Elidad, son of Kislon, from the tribe of Benjamin;

22 Bukki, son of Jogli, the leader of the tribe of Dan;

23 Hanniel, son of Ephod, the leader of the tribe of Manasseh;

24 Kemuel, son of Shiphtan, the leader of the tribe of Ephraim;

(Manasseh and Ephraim are Joseph’s descendants.) [b]

25 Elizaphan, son of Parnach, the leader of the tribe of Zebulun;

26 Paltiel, son of Azzan, the leader of the tribe of Issachar;

27 Ahihud, son of Shelomi, the leader of the tribe of Asher;

28 Pedahel, son of Ammihud, the leader of the tribe of Naphtali.”

29 These are the men the Lord commanded to divide Canaan for the Israelites.

Cities for the Levites

35 The Lord spoke to Moses on the plains of Moab near the Jordan River across from Jericho. He said, “Tell the Israelites to give the Levites some cities from their own property. They must also give the Levites the pastureland around those cities. Then the Levites will have cities to live in and pastureland for their cattle, the flocks they own, and any other animals they have.

“The land around the cities that you give the Levites will extend 1,500 feet from the city wall. Outside the city measure off 3,000 feet on the east side, 3,000 feet on the south side, 3,000 feet on the west side, and 3,000 feet on the north side, with the city in the center. This will be their pastureland around the city.

“Six of the cities you give the Levites will be cities of refuge. You must allow murderers to escape to these cities. In addition, you must also give the Levites 42 other cities. So you will give a total of 48 cities with pastureland to the Levites. The cities you give the Levites from the property of the other Israelites must be given based on the amount of land each tribe owns. Take more cities from larger tribes and fewer from smaller tribes.”

Cities of Refuge

The Lord said to Moses, 10 “Tell the Israelites: When you cross the Jordan River and enter Canaan, 11 select certain cities to be places of refuge. Anyone who unintentionally kills another person may run to them. 12 These cities will be places of refuge from any relative who can avenge the death. So anyone accused of murder will not have to die until he has had a trial in front of the community. 13 There will be six cities you select as places of refuge, 14 three on the east side of the Jordan River and three in Canaan. 15 These six cities will be places of refuge for Israelites, foreigners, and strangers among you. Anyone who unintentionally kills another person may flee to these cities.

16 “But if any of you uses an iron weapon to kill another person, you are a murderer. Murderers must be put to death. 17 If any of you picks up a stone as a weapon and uses it to kill another person, you are a murderer. Murderers must be put to death. 18 Or if any of you picks up a piece of wood as a weapon and uses it to kill another person, you are a murderer. Murderers must be put to death. 19 The relative who can avenge the death must make sure a murderer is put to death. When he catches up with the murderer, he must kill him. 20 If any of you kills someone you hate by shoving him or by deliberately throwing something at him, 21 or if you beat your enemy to death with your bare hands, you must be put to death. You are a murderer. The relative who can avenge the death must kill you when he catches up with you, because you are a murderer.

22 “But suppose you accidentally kill someone who wasn’t your enemy. Maybe you shoved him or threw something at him but didn’t mean to kill him. 23 Or suppose you drop a big stone, and someone is killed. However, you didn’t know the person was there, he wasn’t your enemy, and you weren’t trying to harm him. 24 Then the community must use these rules in order to decide if you ⌞are innocent⌟ or if the dead person’s relative can avenge the death. 25 ⌞If you are innocent,⌟ the community must protect you from that relative. They must take you back to the city of refuge you fled to. You must live there until the death of the high priest who was anointed with the holy oil.

26 “But don’t go outside the city of refuge you fled to. 27 If the relative who can avenge the death finds you outside the city of refuge and kills you, the relative is not guilty of murder. 28 Accused murderers must stay in their city of refuge until the death of the high priest. They may go back to their own property only after his death.

29 “These will be the rules for future generations wherever you live.

30 “Whoever kills another person will be put to death as a murderer only on the testimony of more than one witness. No one can be put to death on the testimony of only one witness.

31 “Never accept a cash payment in exchange for the life of a convicted murderer who has been given the death penalty. Murderers must be put to death.

32 “An accused murderer who has fled to a city of refuge must never go back and live on his own land before the death of the high priest. Don’t accept a cash payment to allow him to do this.

33 “You must not pollute the land where you live. Murder is what pollutes the land. The land where a murder was committed can never make peace with the Lord except through the death of the murderer. 34 Never make the land where you and I live unclean.[c] I, the Lord, live among the Israelites.”

Footnotes:

  1. 33:45 Or “Iye Abarim.”
  2. 34:24 This sentence has been moved from verse 23 in order to express the complex Hebrew sentence structure more clearly in English.
  3. 35:34 Unclean   ” refers to anything that is not presentable to God.
GOD’S WORD Translation (GW)

Copyright © 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. All rights reserved.

Luke 5:12-28

Jesus Cures a Man with a Skin Disease(A)

12 One day Jesus was in a city where there was a man covered with a serious skin disease. When the man saw Jesus, he bowed with his face to the ground. He begged Jesus, “Sir, if you want to, you can make me clean.” [a]

13 Jesus reached out, touched him, and said, “I want to. So be clean!” Immediately, his skin disease went away.

14 Jesus ordered him, “Don’t tell anyone. Instead, show yourself to the priest. Then offer the sacrifice as Moses commanded as proof to people that you are clean.”

15 The news about Jesus spread even more. Large crowds gathered to hear him and have their diseases cured. 16 But he would go away to places where he could be alone for prayer.

Jesus Forgives Sins(B)

17 One day when Jesus was teaching, some Pharisees and experts in Moses’ Teachings were present. They had come from every village in Galilee and Judea and from Jerusalem. Jesus had the power of the Lord to heal.

18 Some men brought a paralyzed man on a stretcher. They tried to take him into the house and put him in front of Jesus. 19 But they could not find a way to get him into the house because of the crowd. So they went up on the roof. They made an opening in the tiles and let the man down on his stretcher among the people. (They lowered him in front of Jesus.)

20 When Jesus saw their faith, he said, “Sir, your sins are forgiven.” 21 The experts in Moses’ Teachings and the Pharisees thought, “Who is this man? He’s dishonoring God! Who besides God can forgive sins?”

22 Jesus knew what they were thinking. So he said to them, “What are you thinking? 23 Is it easier to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? 24 I want you to know that the Son of Man has authority on earth to forgive sins.” Then he said to the paralyzed man, “Get up, pick up your stretcher, and go home.”

25 The man immediately stood up in front of them and picked up the stretcher he had been lying on. Praising God, he went home.

26 Everyone was amazed and praised God. They were filled with awe and said, “We’ve seen things today we can hardly believe!”

Jesus Chooses Levi [Matthew] to Be a Disciple(C)

27 After that, Jesus left. He saw a tax collector named Levi sitting in a tax office. Jesus said to him, “Follow me!” 28 So Levi got up, left everything, and followed him.

Footnotes:

  1. 5:12 Clean   ” refers to anything that Moses’ Teachings say is presentable to God.
GOD’S WORD Translation (GW)

Copyright © 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. All rights reserved.

Psalm 65

For the choir director; a psalm by David; a song.

65 You are praised with silence in Zion, O God,
and vows ⌞made⌟ to you must be kept.
You are the one who hears prayers.
Everyone will come to you.
Various sins overwhelm me.
You are the one who forgives our rebellious acts.
Blessed is the person you choose
and invite to live with you in your courtyards.
We will be filled with good food from your house,
from your holy temple.

You answer us with awe-inspiring acts ⌞done⌟ in righteousness,
O God, our savior,
the hope of all the ends of the earth and of the most distant sea,
the one who set the mountains in place with his strength,
the one who is clothed with power,
the one who calms the roar of the seas,
their crashing waves,
and the uproar of the nations.
Those who live at the ends of the earth are in awe of your miraculous signs.
The lands of the morning sunrise and evening sunset sing joyfully.

You take care of the earth, and you water it.
You make it much richer than it was.
(The river of God is filled with water.)
You provide grain for them.
Indeed, you even prepare the ground.
10 You drench plowed fields ⌞with rain⌟
and level their clumps of soil.
You soften them with showers
and bless what grows in them.
11 You crown the year with your goodness,
and richness overflows wherever you are.
12 The pastures in the desert overflow ⌞with richness⌟.
The hills are surrounded with joy.
13 The pastures are covered with flocks.
The valleys are carpeted with grain.
All of them shout triumphantly. Indeed, they sing.

GOD’S WORD Translation (GW)

Copyright © 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. All rights reserved.

Proverbs 11:23

23 The desire of righteous people ends only in good,
but the hope of wicked people ends only in fury.

GOD’S WORD Translation (GW)

Copyright © 1995, 2003, 2013, 2014, 2019, 2020 by God’s Word to the Nations Mission Society. All rights reserved.

The Daily Audio Bible Reading for Thursday March 21, 2024 (NIV)

Numbers 32:1-33:39

The Petition of the Reubenites and Gadites

32 [a] Now the Reubenites and the Gadites possessed a very large number of cattle. When they saw that the lands of Jazer and Gilead were ideal for cattle,[b] the Gadites and the Reubenites came and addressed Moses, Eleazar the priest, and the leaders of the community. They said, “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam,[c] Nebo, and Beon,[d] the land that the Lord subdued[e] before the community of Israel, is ideal for cattle, and your servants have cattle.” So they said, “If we have found favor in your sight,[f] let this land be given to your servants for our inheritance. Do not have us cross[g] the Jordan River.”[h]

Moses’ Response

Moses said to the Gadites and the Reubenites, “Must your brothers go to war while you[i] remain here? Why do you frustrate the intent[j] of the Israelites to cross over into the land that the Lord has given them? Your fathers did the same thing when I sent them from Kadesh Barnea to see the land. When[k] they went up to the Eshcol Valley and saw the land, they frustrated the intent of the Israelites so that they did not enter[l] the land that the Lord had given[m] them. 10 So the anger of the Lord was kindled that day, and he swore, 11 ‘Because they have not followed me wholeheartedly,[n] not[o] one of the men twenty years old and upward[p] who came from Egypt will see the land that I swore to give[q] to Abraham, Isaac, and Jacob, 12 except Caleb son of Jephunneh the Kenizzite, and Joshua son of Nun, for they followed the Lord wholeheartedly.’ 13 So the Lord’s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before[r] the Lord was finished.[s] 14 Now look, you are standing in your fathers’ place, a brood of sinners, to increase still further the fierce wrath of the Lord against the Israelites. 15 For if you turn away from following him, he will once again abandon[t] them in the wilderness, and you will be the reason for their destruction.”[u]

The Offer of the Reubenites and Gadites

16 Then they came very close to him and said, “We will build sheep folds here for our flocks and cities for our families,[v] 17 but we will maintain ourselves in armed readiness[w] and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against[x] the inhabitants of the land. 18 We will not return to our homes until every Israelite has his inheritance. 19 For we will not accept any inheritance on the other side of the Jordan River[y] and beyond, because our inheritance has come to us on this eastern side of the Jordan.”

20 Then Moses replied,[z] “If you will do this thing, and if you will arm yourselves for battle before the Lord, 21 and if all your armed men cross the Jordan before the Lord until he drives out his enemies from his presence 22 and the land is subdued before the Lord, then afterward you may return and be free of your obligation to the Lord and to Israel. This land will then be your possession in the Lord’s sight.

23 “But if you do not do this, then look, you will have sinned[aa] against the Lord. And know that your sin will find you out. 24 So build cities for your descendants and pens for your sheep, but do what you have said[ab] you would do.”

25 So the Gadites and the Reubenites replied to Moses, “Your servants will do as my lord commands. 26 Our children, our wives, our flocks, and all our livestock will be there in the cities of Gilead, 27 but your servants will cross over, every man armed for war, to do battle in the Lord’s presence, just as my lord says.”

28 So Moses gave orders about them to Eleazar the priest, to Joshua son of Nun, and to the heads of the families of the Israelite tribes. 29 Moses said to them: “If the Gadites and the Reubenites cross the Jordan with you, each one equipped for battle in the Lord’s presence, and you conquer the land,[ac] then you must allot them the territory of Gilead as their possession. 30 But if they do not cross over with you armed, they must receive possessions among you in Canaan.” 31 Then the Gadites and the Reubenites answered, “Your servants will do what the Lord has spoken.[ad] 32 We will cross armed in the Lord’s presence into the land of Canaan, and then the possession of our inheritance that we inherit will be ours on this side of the Jordan River.”[ae]

Land Assignment

33 So Moses gave to the Gadites, the Reubenites, and to half the tribe of Manasseh son of Joseph the realm of King Sihon of the Amorites, and the realm of King Og of Bashan, the entire land with its cities and the territory surrounding them.[af] 34 The Gadites rebuilt Dibon, Ataroth, Aroer, 35 Atroth Shophan, Jazer, Jogbehah, 36 Beth Nimrah, and Beth Haran as fortified cities, and constructed pens for their flocks. 37 The Reubenites rebuilt Heshbon, Elealeh, Kiriathaim, 38 Nebo, Baal Meon (with a change of name), and Sibmah. They renamed[ag] the cities they built.

39 The descendants of Machir son of Manasseh went to Gilead, took it, and dispossessed the Amorites who were in it. 40 So Moses gave Gilead to Machir, son of Manasseh, and he lived there.[ah] 41 Now Jair son of Manasseh went and captured their small towns and named them Havvoth Jair.[ai] 42 Then Nobah went and captured Kenath and its villages and called it Nobah after his own name.

Wanderings from Egypt to Sinai

33 [aj] These are the journeys of the Israelites, who went out of the land of Egypt by their divisions under the authority[ak] of Moses and Aaron. Moses recorded their departures[al] according to their journeys, by the commandment[am] of the Lord; now these are their journeys according to their departures. They departed from Rameses in the first month, on the fifteenth day of the first month; on the day after[an] the Passover the Israelites went out defiantly[ao] in plain sight[ap] of all the Egyptians. Now the Egyptians were burying all their firstborn, whom the Lord had killed among them; the Lord also executed judgments on their gods.

The Israelites traveled from Rameses and camped in Sukkoth.

They traveled from Sukkoth, and camped in Etham, which is on the edge of the desert. They traveled from Etham, and turned again to Pi Hahiroth, which is before Baal Zephon; and they camped before Migdal. They traveled from Pi Hahiroth,[aq] and passed through the middle of the sea into the wilderness, and went three days’ journey in the wilderness of Etham, and camped in Marah. They traveled from Marah and came to Elim; in Elim there are twelve fountains of water and seventy palm trees, so they camped there.

10 They traveled from Elim, and camped by the Red Sea. 11 They traveled from the Red Sea and camped in the wilderness of Sin. 12 They traveled from the wilderness of Sin and camped in Dophkah. 13 And they traveled from Dophkah, and camped in Alush.

14 They traveled from Alush and camped at Rephidim, where there was no water for the people to drink. 15 They traveled from Rephidim and camped in the desert of Sinai.

Wanderings in the Wilderness

16 They traveled from the desert of Sinai and camped at Kibroth Hattaavah. 17 They traveled from Kibroth Hattaavah and camped at Hazeroth. 18 They traveled from Hazeroth and camped in Rithmah. 19 They traveled from Rithmah and camped at Rimmon Perez. 20 They traveled from Rimmon Perez and camped in Libnah. 21 They traveled from Libnah and camped at Rissah. 22 They traveled from Rissah and camped in Kehelathah. 23 They traveled from Kehelathah and camped at Mount Shepher. 24 They traveled from Mount Shepher and camped in Haradah. 25 They traveled from Haradah and camped in Makheloth. 26 They traveled from Makheloth and camped at Tahath. 27 They traveled from Tahath and camped at Terah. 28 They traveled from Terah and camped in Mithcah. 29 They traveled from Mithcah and camped in Hashmonah. 30 They traveled from Hashmonah and camped in Moseroth. 31 They traveled from Moseroth and camped in Bene Jaakan. 32 They traveled from Bene Jaakan and camped at Hor Haggidgad. 33 They traveled from Hor Haggidgad and camped in Jotbathah. 34 They traveled from Jotbathah and camped in Abronah. 35 They traveled from Abronah and camped at Ezion Geber. 36 They traveled from Ezion Geber and camped in the wilderness of Zin, that is, Kadesh.

Wanderings from Kadesh to Moab

37 They traveled from Kadesh and camped at Mount Hor at the edge of the land of Edom. 38 Aaron the priest ascended Mount Hor at the command[ar] of the Lord, and he died there in the fortieth year after the Israelites had come out of the land of Egypt on the first day of the fifth month. 39 Now Aaron was 123 years old when he died on Mount Hor.

Footnotes:

  1. Numbers 32:1 sn While the tribes are on the other side of Jordan, the matter of which tribes would settle there has to be discussed. This chapter begins the settlement of Israel into the tribal territories, something to be continued in Joshua. The chapter has the petitions (vv. 1-5), the response by Moses (vv. 6-15), the proposal (vv. 16-27), and the conclusion of the matter (vv. 28-42). For literature on this subject, both critical and conservative, see S. E. Loewenstein, “The Relation of the Settlement of Gad and Reuben in Numbers 32:1-38, Its Background and Its Composition,” Tarbiz 42 (1972): 12-26; J. Mauchline, “Gilead and Gilgal, Some Reflections on the Israelite Occupation of Palestine,” VT 6 (1956): 19-33; and A. Bergmann, “The Israelite Tribe of Half-Manasseh,” JPOS 16 (1936): 224-54.
  2. Numbers 32:1 tn Heb “the place was a place of/for cattle.”
  3. Numbers 32:3 tc Smr and the LXX have Sibmah. Cf. v. 38.
  4. Numbers 32:3 tn Cf. Baal Meon in v. 38.
  5. Numbers 32:4 tn The verb is the Hiphil perfect of נָכָה (nakhah), a term that can mean “smite, strike, attack, destroy.”
  6. Numbers 32:5 tn Heb “eyes.”
  7. Numbers 32:5 tn The verb is the Hiphil jussive from עָבַר (ʿavar, “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.
  8. Numbers 32:5 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  9. Numbers 32:6 tn The vav (ו) is a vav disjunctive prefixed to the pronoun; it fits best here as a circumstantial clause, “while you stay here.”
  10. Numbers 32:7 tn Heb “heart.” So also in v. 9.
  11. Numbers 32:9 tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.
  12. Numbers 32:9 tn The infinitive construct here with ל (lamed) is functioning as a result clause.
  13. Numbers 32:9 tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.
  14. Numbers 32:11 tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.
  15. Numbers 32:11 tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath—“they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.
  16. Numbers 32:11 tc The LXX adds “those knowing bad and good.”
  17. Numbers 32:11 tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.
  18. Numbers 32:13 tn Heb “in the eyes of.”
  19. Numbers 32:13 tn The verb is difficult to translate, since it has the idea of “complete, finish” (תָּמָם, tamam). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.”
  20. Numbers 32:15 tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.
  21. Numbers 32:15 tn Heb “and you will destroy all this people.”
  22. Numbers 32:16 tn Heb “our little ones.”
  23. Numbers 32:17 tn The MT has חֻשִׁים (khushim); the verbal root is חוּשׁ (khush, “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים (hamushim), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ, BDB 332 s.v. חֲמֻשִׁים; HALOT 300 s.v. I חושׁ, חישׁ; HALOT 331 s.v. I חמשׁ.
  24. Numbers 32:17 tn Heb “from before.”
  25. Numbers 32:19 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  26. Numbers 32:20 tn Heb “said to them.”
  27. Numbers 32:23 tn The nuance of the perfect tense here has to be the future perfect.
  28. Numbers 32:24 tn Heb “that which goes out/has gone out of your mouth.”
  29. Numbers 32:29 tn Heb “and the land is subdued before you.”
  30. Numbers 32:31 tn Heb “that which the Lord has spoken to your servants, thus we will do.”
  31. Numbers 32:32 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  32. Numbers 32:33 tn Heb “the land with its cities in the borders of the cities of the land all around.”
  33. Numbers 32:38 tn Heb “called names.”
  34. Numbers 32:40 tn Heb “in it.”
  35. Numbers 32:41 sn Havvoth Jair. The Hebrew name means “villages of Jair.”
  36. Numbers 33:1 sn This material can be arranged into four sections: from Egypt to Sinai (vv. 1-15), the wilderness wanderings (vv. 16-36), from Kadesh to Moab (vv. 37-49), and final orders for Canaan (vv. 50-56).
  37. Numbers 33:1 tn Heb “hand.”
  38. Numbers 33:2 tn Heb “their goings out.”
  39. Numbers 33:2 tn Heb “mouth.”
  40. Numbers 33:3 tn Heb “morrow.”
  41. Numbers 33:3 tn Heb “with a high hand”; the expression means “defiantly; boldly” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (Job 38:15).
  42. Numbers 33:3 tn Heb “in the eyes.”
  43. Numbers 33:8 tc So many medieval Hebrew manuscripts, Smr, Syriac, and Latin Vulgate. Other witnesses have “from before Hahiroth.”
  44. Numbers 33:38 tn Heb “mouth.”
New English Translation (NET)

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Luke 4:31-5:11

Ministry in Capernaum

31 So[a] he went down to Capernaum,[b] a town[c] in Galilee, and on the Sabbath he began to teach the people.[d] 32 They[e] were amazed[f] at his teaching, because he spoke[g] with authority.[h]

33 Now[i] in the synagogue[j] there was a man who had the spirit of an unclean[k] demon, and he cried out with a loud voice, 34 “Ha! Leave us alone,[l] Jesus the Nazarene! Have you come to destroy us? I know who you are—the Holy One[m] of God.” 35 But[n] Jesus rebuked him:[o] “Silence! Come out of him!”[p] Then, after the demon threw the man[q] down in their midst, he came out of him without hurting him.[r] 36 They[s] were all amazed and began to say[t] to one another, “What’s happening here?[u] For with authority and power[v] he commands the unclean spirits, and they come out!” 37 So[w] the news[x] about him spread into all areas of the region.[y]

38 After Jesus left[z] the synagogue, he entered Simon’s house.[aa] Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus[ab] to help her.[ac] 39 So[ad] he stood over her, commanded[ae] the fever, and it left her. Immediately[af] she got up and began to serve[ag] them.

40 As the sun was setting, all those who had any relatives[ah] sick with various diseases brought them to Jesus.[ai] He placed[aj] his hands on every one of them and healed them. 41 Demons also came out[ak] of many, crying out,[al] “You are the Son of God!”[am] But he rebuked[an] them, and would not allow them to speak,[ao] because they knew that he was the Christ.[ap]

42 The next morning[aq] Jesus[ar] departed and went to a deserted place. Yet[as] the crowds were seeking him, and they came to him and tried to keep him from leaving them. 43 But Jesus[at] said to them, “I must[au] proclaim the good news of the kingdom[av] of God to the other towns[aw] too, for that is what I was sent[ax] to do.”[ay] 44 So[az] he continued to preach in the synagogues of Judea.[ba]

The Call of the Disciples

Now[bb] Jesus was standing by the Lake of Gennesaret,[bc] and the crowd was pressing around him[bd] to hear the word of God. He[be] saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. He got into[bf] one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then[bg] Jesus[bh] sat down[bi] and taught the crowds from the boat.[bj] When he had finished speaking, he said to Simon, “Put out into the deep water and lower[bk] your nets for a catch.” Simon[bl] answered,[bm] “Master,[bn] we worked hard all night and caught nothing! But at your word[bo] I will lower[bp] the nets.” When[bq] they had done this, they caught so many fish that their nets started to tear.[br] So[bs] they motioned[bt] to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink.[bu] But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord,[bv] for I am a sinful man!”[bw] For[bx] Peter[by] and all who were with him were astonished[bz] at the catch of fish that they had taken, 10 and so were James and John, Zebedee’s sons, who were Simon’s business partners.[ca] Then[cb] Jesus said to Simon, “Do not be afraid; from now on[cc] you will be catching people!”[cd] 11 So[ce] when they had brought their boats to shore, they left everything and followed[cf] him.

Footnotes:

  1. Luke 4:31 tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
  2. Luke 4:31 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  3. Luke 4:31 tn Or “city.”
  4. Luke 4:31 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
  5. Luke 4:32 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  6. Luke 4:32 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
  7. Luke 4:32 tn Grk “because his word was.”
  8. Luke 4:32 sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
  9. Luke 4:33 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
  10. Luke 4:33 sn See the note on synagogues in 4:15.
  11. Luke 4:33 tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”
  12. Luke 4:34 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
  13. Luke 4:34 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
  14. Luke 4:35 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
  15. Luke 4:35 tn Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  16. Luke 4:35 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
  17. Luke 4:35 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
  18. Luke 4:35 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
  19. Luke 4:36 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  20. Luke 4:36 tn This imperfect verb has been translated as an ingressive imperfect.
  21. Luke 4:36 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
  22. Luke 4:36 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
  23. Luke 4:37 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
  24. Luke 4:37 tn That is, “information concerning a person or an event—‘report, news, word, information’” (L&N 33.211).
  25. Luke 4:37 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
  26. Luke 4:38 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
  27. Luke 4:38 sn There is now significant agreement among scholars that the house of Simon Peter in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century, and continued to be so in subsequent centuries. For details see S. Loffreda, “Capernaum—Jesus’ Own City,” Bible and Spade 10.1 (1981): 1-17.
  28. Luke 4:38 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  29. Luke 4:38 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
  30. Luke 4:39 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
  31. Luke 4:39 tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.
  32. Luke 4:39 tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.sn The note that this happened immediately shows the speed and totality of the recovery.
  33. Luke 4:39 tn The imperfect verb has been translated ingressively.
  34. Luke 4:40 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eichon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asthenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
  35. Luke 4:40 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  36. Luke 4:40 tn Or “laid.” The participle ἐπιτεθείς (epitetheis) has been translated as a finite verb due to requirements of contemporary English style.
  37. Luke 4:41 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
  38. Luke 4:41 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
  39. Luke 4:41 tc Most mss (A Q Θ Ψ 0102 ƒ1,13 M) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.
  40. Luke 4:41 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
  41. Luke 4:41 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
  42. Luke 4:41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
  43. Luke 4:42 tn Grk “When it became day.”
  44. Luke 4:42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  45. Luke 4:42 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
  46. Luke 4:43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  47. Luke 4:43 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
  48. Luke 4:43 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
  49. Luke 4:43 tn Or “cities.”
  50. Luke 4:43 sn Jesus was sent by God for this purpose. This is the language of divine commission.
  51. Luke 4:43 tn Grk “because for this purpose I was sent.”
  52. Luke 4:44 tn Here καί (kai) has been translated as “so” to indicate the summarization.
  53. Luke 4:44 tc Most mss (A D Θ Ψ ƒ13 33 M latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by P75 א B Q 579 892 sa, and [with minor variation] C L ƒ1 1241) is probably the earlier reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.
  54. Luke 5:1 tn Grk “Now it happened that.” 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.
  55. Luke 5:1 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
  56. Luke 5:1 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
  57. Luke 5:2 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  58. Luke 5:3 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
  59. Luke 5:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  60. Luke 5:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  61. Luke 5:3 tn Grk “sitting down”; the participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  62. Luke 5:3 sn In 1986 following a period of drought and low lake levels, a fishing boat from the first century was discovered on the western shore of the Sea of Galilee. It was excavated and preserved and can now be seen in the Yigal Allon Museum in Kibbutz Ginosar north of Tiberias. The remains of the boat are 27 ft (8.27 m) long and 7.5 ft (2.3 m) wide; it could be rowed by four rowers and had a mast for a sail. The boat is now known as the “Jesus boat” or the “Sea of Galilee boat” although there is no known historical connection of any kind with Jesus or his disciples. However, the boat is typical for the period and has provided archaeologists with much information about design and construction of boats on the Sea of Galilee in the first century.
  63. Luke 5:4 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
  64. Luke 5:5 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
  65. Luke 5:5 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
  66. Luke 5:5 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
  67. Luke 5:5 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
  68. Luke 5:5 tn Or “let down.”
  69. Luke 5:6 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  70. Luke 5:6 tn In context, this imperfect verb is best taken as an ingressive imperfect.
  71. Luke 5:7 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
  72. Luke 5:7 tn That is, “they signaled by making gestures” (L&N 33.485).
  73. Luke 5:7 tn This infinitive conveys the idea that the boats were at the point of sinking (BDF §338.1).
  74. Luke 5:8 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
  75. Luke 5:8 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
  76. Luke 5:9 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
  77. Luke 5:9 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
  78. Luke 5:9 sn In the Greek text, this term is in an emphatic position.
  79. Luke 5:10 tn Or “business associates.”
  80. Luke 5:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  81. Luke 5:10 sn From now on is a common Lukan expression, see Luke 1:48.
  82. Luke 5:10 tn The Greek term ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women, thus “people.”sn The kind of fishing envisioned was net—not line—fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
  83. Luke 5:11 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
  84. Luke 5:11 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
New English Translation (NET)

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Psalm 64

Psalm 64[a]

For the music director, a psalm of David.

64 Listen to me,[b] O God, as I offer my lament!
Protect[c] my life from the enemy’s terrifying attacks.[d]
Hide me from the plots of evil men,
from the crowd of evildoers.[e]
They[f] sharpen their tongues like swords;
they aim their arrows, a slanderous charge,[g]
in order to shoot down the innocent[h] in secluded places.
They shoot at him suddenly and are unafraid of retaliation.[i]
They encourage one another to carry out their evil deed.[j]
They plan how to hide[k] snares,
and boast,[l] “Who will see them?”[m]
They devise[n] unjust schemes;
they disguise[o] a well-conceived plot.[p]
Man’s inner thoughts cannot be discovered.[q]
But God will shoot[r] at them;
suddenly they will be[s] wounded by an arrow.[t]
Their slander will bring about their demise.[u]
All who see them will shudder,[v]
and all people will fear.[w]
They will proclaim what God has done,[x]
and reflect on his deeds.
10 The godly will rejoice in the Lord
and take shelter in him.
All the morally upright[y] will boast.[z]

Footnotes:

  1. Psalm 64:1 sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.
  2. Psalm 64:1 tn Heb “my voice.”
  3. Psalm 64:1 tn The imperfect verbal form is used here to express the psalmist’s request.
  4. Psalm 64:1 tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.
  5. Psalm 64:2 tn Heb “workers of wickedness.”
  6. Psalm 64:3 tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.
  7. Psalm 64:3 tn Heb “a bitter word.”
  8. Psalm 64:4 tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.
  9. Psalm 64:4 tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.
  10. Psalm 64:5 tn Heb “they give strength to themselves, an evil matter [or “word”].”
  11. Psalm 64:5 tn Heb “they report about hiding.”
  12. Psalm 64:5 tn Heb “they say.”
  13. Psalm 64:5 tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).
  14. Psalm 64:6 tn Heb “search out, examine,” which here means (by metonymy) “devise.”
  15. Psalm 64:6 tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew mss in reading טָמְנוּ (tamenu, “they hide”), a Qal perfect third common plural form from the verbal root טָמַן (taman).
  16. Psalm 64:6 tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.
  17. Psalm 64:6 tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.
  18. Psalm 64:7 tn The prefixed verb with vav (ו) consecutive is normally used in narrative contexts to describe completed past actions. It is possible that the conclusion to the psalm (vv. 7-10) was added to the lament after God’s judgment of the wicked in response to the psalmist’s lament (vv. 1-6). The translation assumes that these verses are anticipatory and express the psalmist’s confidence that God would eventually judge the wicked. The psalmist uses a narrative style as a rhetorical device to emphasize his certitude. See GKC 329-30 §111.w.
  19. Psalm 64:7 tn The perfect verbal form here expresses the psalmist’s certitude about the coming demise of the wicked.
  20. Psalm 64:7 tn The translation follows the traditional accentuation of the MT. Another option is to translate, “But God will shoot them down with an arrow, suddenly they will be wounded” (cf. NIV, NRSV).
  21. Psalm 64:8 tc The MT reads literally, “and they caused him [or it] to stumble upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (ʿal) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemo ʿale leshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. Perhaps a better option is that the third singular pronominal suffix “it” refers to the following noun “tongue” translated “they caused it, their tongue, to stumble on themselves” (see GKC 425-26 §131.m, o).
  22. Psalm 64:8 tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.
  23. Psalm 64:9 tc Many medieval Hebrew mss read וַיִּרְאוּ (vayyirʾu, “and they will see”) instead of וַיִּירְאוּ (vayyireʾu, “and they will fear”).
  24. Psalm 64:9 tn Heb “the work of God,” referring to the judgment described in v. 7.
  25. Psalm 64:10 tn Heb “upright in heart.”
  26. Psalm 64:10 tn That is, about the Lord’s accomplishments on their behalf.
New English Translation (NET)

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Proverbs 11:22

22 Like[a] a gold ring in a pig’s snout
is a beautiful woman who rejects[b] discretion.[c]

Footnotes:

  1. Proverbs 11:22 tn The proverb makes a comparison by means of a verbless clause; the words “like… is…” are added in English for the sake of style.
  2. Proverbs 11:22 tn Heb “turns away [from].”
  3. Proverbs 11:22 tn Heb “taste.” The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste.sn By means of the parallelism, one who rejects discretion is like a swine. If that person has beauty, its value is wasted on and overshadowed by their “piggishness.”
New English Translation (NET)

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The Daily Audio Bible Reading for Wednesday March 20, 2024 (NIV)

Numbers 30-31

Vows Made by Men

30 [a] Moses told the leaders[b] of the tribes concerning the Israelites, “This is what[c] the Lord has commanded: If a man[d] makes a vow[e] to the Lord or takes an oath[f] of binding obligation on himself,[g] he must not break his word, but must do whatever he has promised.[h]

Vows Made by Single Women

“If a young[i] woman who is still living[j] in her father’s house makes a vow to the Lord or places herself under an obligation, and her father hears of her vow or the obligation to which she has pledged herself, and her father remains silent about her,[k] then all her vows will stand,[l] and every obligation to which she has pledged herself will stand. But if her father overrules her when he hears[m] about it, then none[n] of her vows or her obligations that she has pledged for herself will stand. And the Lord will release[o] her from it, because her father overruled her.

Vows Made by Married Women

“And if she marries a husband while under a vow,[p] or she uttered anything impulsively[q] by which she has pledged herself, and her husband hears about it but remains silent about her when he hears about it, then her vows will stand and her obligations that she has pledged for herself will stand. But if when her husband hears it he overrules her, then he will nullify[r] the vow she has taken,[s] and whatever she uttered impulsively that she has pledged for herself. And the Lord will release her from it.

Vows Made by Widows

“But every vow of a widow or of a divorced woman which she has pledged for herself will remain intact.[t] 10 If she made the vow in her husband’s house or put herself under obligation with an oath, 11 and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand. 12 But if her husband clearly nullifies[u] them when he hears them, then whatever she says[v] by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

13 “Any vow or sworn obligation that would bring affliction to her,[w] her husband can confirm or nullify.[x] 14 But if her husband remains completely silent[y] about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about her when he heard them. 15 But if he should nullify them after he has heard them, then he will bear her iniquity.”[z]

16 These are the statutes that the Lord commanded Moses, relating to[aa] a man and his wife, and a father and his young daughter who is still living in her father’s house.

The Midianite War

31 [ab] The Lord spoke to Moses: “Exact vengeance[ac] for the Israelites from the Midianites[ad]—after that you will be gathered to your people.”[ae]

So Moses spoke to the people: “Arm[af] men from among you for the war, to attack the Midianites and to execute[ag] the Lord’s vengeance on Midian. You must send to the battle 1,000 men from every tribe throughout all the tribes of Israel.”[ah] So 1,000 from every tribe, 12,000 armed for battle in all, were provided out of the thousands of Israel.

Campaign Against the Midianites

So Moses sent them to the war, 1,000 from every tribe, with Phinehas son of Eleazar the priest, who was in charge[ai] of the holy articles[aj] and the signal trumpets. They fought against the Midianites, as the Lord commanded Moses, and they killed every male.[ak] They killed the kings of Midian in addition to those slain—Evi, Rekem, Zur, Hur, and Reba—five Midianite kings.[al] They also killed Balaam son of Beor with the sword.[am]

The Israelites took the women of Midian captive along with their little ones, and took all their herds, all their flocks, and all their goods as plunder. 10 They burned[an] all their towns[ao] where they lived and all their encampments. 11 They took all the plunder and all the spoils, both people and animals. 12 They brought the captives and the spoils and the plunder to Moses, to Eleazar the priest, and to the Israelite community, to the camp on the rift valley plains[ap] of Moab, along the Jordan River[aq] across from Jericho.[ar] 13 Moses, Eleazar the priest, and all the leaders of the community went out to meet them outside the camp.

The Death of the Midianite Women

14 But Moses was furious with the officers of the army, the commanders over thousands and commanders over hundreds, who had come from service in the war. 15 Moses said to them, “Have you allowed all the women to live?[as] 16 Look, these people through the counsel of Balaam caused the Israelites to act treacherously against the Lord in the matter of Peor—which resulted in the plague among the community of the Lord! 17 Now therefore kill every boy,[at] and kill every woman who has been intimate with a man in bed.[au] 18 But all the young women[av] who have not experienced a man’s bed[aw] will be yours.[ax]

Purification After Battle

19 “Any of you who has killed anyone or touched any of the dead, remain outside the camp for seven days; purify yourselves and your captives on the third day, and on the seventh day. 20 You must purify each garment and everything that is made of skin, everything made of goats’ hair, and everything made of wood.”[ay]

21 Then Eleazar the priest said to the men of war who had gone into the battle, “This is the ordinance of the law that the Lord commanded Moses: 22 ‘Only the gold, the silver, the bronze, the iron, the tin, and the lead, 23 everything that may stand the fire, you are to pass through the fire,[az] and it will be ceremonially clean, but it must still be purified with the water of purification. Anything that cannot withstand the fire you must pass through the water. 24 You must wash your clothes on the seventh day, and you will be ceremonially clean, and afterward you may enter the camp.’”

The Distribution of Spoils

25 Then the Lord spoke to Moses: 26 “You and Eleazar the priest, and all the family leaders of the community, take the sum[ba] of the plunder that was captured, both people and animals. 27 Divide the plunder into two parts, one for those who took part in the war—who went out to battle—and the other for all the community.

28 “You must exact[bb] a tribute for the Lord from the fighting men who went out to battle: one life out of 500, from the people, the cattle, and from the donkeys and the sheep. 29 You are to take it from their half share and give it to Eleazar the priest for a raised offering to the Lord. 30 From the Israelites’ half share you are to take one portion out of fifty of the people, the cattle, the donkeys, and the sheep—from every kind of animal—and you are to give them to the Levites, who are responsible for the care of the Lord’s tabernacle.”

31 So Moses and Eleazar the priest did as the Lord commanded Moses. 32 The spoil that remained of the plunder that the fighting men[bc] had gathered[bd] was 675,000 sheep, 33 72,000 cattle, 34 61,000 donkeys, 35 and 32,000[be] young women who had not experienced a man’s bed.[bf]

36 The half portion of those who went to war numbered 337,500 sheep; 37 the Lord’s tribute from the sheep was 675. 38 The cattle numbered[bg] 36,000; the Lord’s tribute was 72. 39 The donkeys were 30,500, of which the Lord’s tribute was 61. 40 The people were 16,000, of which the Lord’s tribute was 32 people.[bh]

41 So Moses gave the tribute, which was the Lord’s raised offering, to Eleazar the priest, as the Lord commanded Moses.

42 From the Israelites’ half share that Moses had separated from the fighting men,[bi] 43 there were 337,500 sheep from the portion belonging to the community, 44 36,000 cattle, 45 30,500 donkeys, 46 and 16,000 people.

47 From the Israelites’ share Moses took one of every fifty people and animals and gave them to the Levites who were responsible for the care of the Lord’s tabernacle, just as the Lord commanded Moses.

48 Then the officers who were over the thousands of the army, the commanders over thousands and the commanders over hundreds, approached Moses 49 and said to him,[bj] “Your servants have taken a count[bk] of the men who were in the battle, who were under our authority,[bl] and not one is missing. 50 So we have brought as an offering for the Lord what each man found: gold ornaments, armlets, bracelets, signet rings, earrings, and necklaces, to make atonement for ourselves[bm] before the Lord.”[bn] 51 Moses and Eleazar the priest took the gold from them, all of it in the form of ornaments. 52 All the gold of the offering they offered up to the Lord from the commanders of thousands and the commanders of hundreds weighed 16,750 shekels.[bo] 53 Each soldier had taken plunder for himself. 54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders[bp] of hundreds and brought it into the tent of meeting as a memorial[bq] for the Israelites before the Lord.

Footnotes:

  1. Numbers 30:1 sn Num 30 deals with vows that are different than the vows discussed in Lev 27 and Num 6. The material is placed here after all the rulings of the offerings, but it could have been revealed to Moses at any time, such as the Nazirite vows, or the question of the daughters’ inheritance. The logic of placing it here may be that a festival was the ideal place for discharging a vow. For additional material on vows, see R. de Vaux, Ancient Israel, 465-66.
  2. Numbers 30:1 tn Heb “heads.”
  3. Numbers 30:1 tn Heb “This is the word which.”
  4. Numbers 30:2 tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man]—if….”
  5. Numbers 30:2 tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”
  6. Numbers 30:2 tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishavaʿ shevuʿah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21).
  7. Numbers 30:2 tn The Hebrew text hasלֶאְסֹר אִסָּר (leʾsor ʾissar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.
  8. Numbers 30:2 tn Heb “according to all that goes out of his mouth.”
  9. Numbers 30:3 tn The qualification comes at the end of the verse, and simply says “in her youth.”
  10. Numbers 30:3 tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.
  11. Numbers 30:4 tn The intent of this expression is that he does not object to the vow.
  12. Numbers 30:4 tn The verb קוּם (qum) is best translated “stand” here, but the idea with it is that what she vows is established as a genuine oath with the father’s approval (or acquiescence).
  13. Numbers 30:5 tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.
  14. Numbers 30:5 tn The Hebrew “all will not stand” is best rendered “none will stand.”
  15. Numbers 30:5 tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.
  16. Numbers 30:6 tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.
  17. Numbers 30:6 tn The Hebrew text indicates that this would be some impetuous vow that she uttered with her lips, a vow that her husband, whether new or existing, would not approve of. Several translate it “a binding obligation rashly uttered.”
  18. Numbers 30:8 tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause—if this is the case, then this is what will happen.
  19. Numbers 30:8 tn Heb “which [she is] under it.”
  20. Numbers 30:9 tn The Hebrew text says her vow “shall stand against her.” In other words, she must fulfill, or bear the consequences of, whatever she vowed.
  21. Numbers 30:12 tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.
  22. Numbers 30:12 tn Heb whatever proceeds from her lips.”
  23. Numbers 30:13 tn The sentence uses the infinitive construct לְעַנֹּת (leʿannot, “to afflict”), which is the same word used in the instructions for the day of atonement in which people are to afflict themselves (their souls). The case here may be that the woman would take a religious vow on such an occasion to humble herself, to mortify her flesh, to abstain from certain things, perhaps even sexual relations within marriage.
  24. Numbers 30:13 tn Heb “or her husband can nullify.”
  25. Numbers 30:14 tn The sentence uses the infinitive absolute to strengthen the idea.
  26. Numbers 30:15 sn In other words, he will pay the penalty for making her break her vows if he makes her stop what she vowed. It will not be her responsibility.
  27. Numbers 30:16 tn Heb “between.”
  28. Numbers 31:1 sn This lengthy chapter records the mobilization of the troops (vv. 1-5), the war itself (vv. 6-13), the death of the captive women (vv. 14-18), the purification of the nations (vv. 19-24), and the distribution of the spoils (vv. 25-54). For more detail, see G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; and W. J. Dumbrell, “Midian—a Land or a League?” VT 25 (1975): 323-37.
  29. Numbers 31:2 tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.
  30. Numbers 31:2 sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this—it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.
  31. Numbers 31:2 sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.
  32. Numbers 31:3 tn The Niphal imperative, literally “arm yourselves,” is the call to mobilize the nation for war. It is followed by the jussive, “and they will be,” which would then be subordinated to say “that they may be.” The versions changed the verb to a Hiphil, but that is unnecessary: “arm some of yourselves.”
  33. Numbers 31:3 tn Heb “give.”
  34. Numbers 31:4 sn Some commentators argue that given the size of the nation (which they reject) the small number for the army is a sign of the unrealistic character of the story. The number is a round number, but it is also a holy war, and God would give them the victory. They are beginning to learn here, and at Jericho, and later against these Midianites under Gideon, that God does not want or need a large army in order to obtain victory.
  35. Numbers 31:6 tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.
  36. Numbers 31:6 sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”
  37. Numbers 31:7 sn Many modern biblical scholars assume that this passage is fictitious. The text says that they killed every male, but Judges accounts for the Midianites. The texts can be harmonized rather simply—they killed every Midianite who was in the battle. Midianite tribes and cities dotted the whole region, but that does not mean Israel went and killed every single one of them. There apparently was a core of Midianites whom Balaam had influenced to pervert Israel.
  38. Numbers 31:8 sn Here again we see that there was no unified empire, but Midianite tribal groups.
  39. Numbers 31:8 sn And what was Balaam doing among the Midianites? The implication is strong. This pagan diviner had to submit to the revealed will of God in the oracles, but he nonetheless could be hired. He had been a part of the attempt to destroy Israel that failed; he then apparently became part of the plan, if not the adviser, to destroy them with sexual immorality and pagan ritual.
  40. Numbers 31:10 tn Heb “burned with fire.”
  41. Numbers 31:10 tn The ban applied to the encampments and forts of this group of Midianite tribes living in the region of Moab.
  42. Numbers 31:12 sn This is the area of the rift valley basin to the north of the Dead Sea and east of the Jordan. See the note at Num 21:1.
  43. Numbers 31:12 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  44. Numbers 31:12 tn Again this expression, “the Jordan of Jericho,” is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho.
  45. Numbers 31:15 tn The verb is the Piel perfect of the word חָיָה (khayah, “to live”). In the Piel stem it must here mean “preserve alive,” or “allow to live,” rather than make alive.
  46. Numbers 31:17 tn Heb “every male among the little ones.”sn The command in holy war to kill women and children seems in modern times a terrible thing to do (and it was), and something they ought not to have done. But this criticism fails to understand the situation in the ancient world. The entire life of the ancient world was tribal warfare. God’s judgment is poured out on whole groups of people who act with moral abandonment and in sinful pursuits. See E. J. Young, My Servants, the Prophets, 24; and J. W. Wenham, The Enigma of Evil.
  47. Numbers 31:17 tn Heb “every woman, who is a knower of a man by the bed of a male.”
  48. Numbers 31:18 tn Or “girls.” The Hebrew indicates they would be female children, making the selection easy.
  49. Numbers 31:18 tn Heb “who have not known a man’s bed.” The verb יָדָע (yadaʿ) “to know,” “be intimate with,” is used as a euphemism for sexual relations.
  50. Numbers 31:18 sn Many contemporary scholars see this story as fictitious, composed by the Jews during the captivity. According to this interpretation, the spoils of war here indicate the wealth of the Jews in captivity, which was to be given to the Levites and priests for the restoration of the sanctuary in Jerusalem. The conclusion drawn from this interpretation is that returning Jews had the same problem as the earlier ones: to gain a foothold in the land. Against this interpretation of the account is a lack of hard evidence, a lack which makes this interpretation appear contrived and subjective. If this was the intent of a later writer, he surely could have stated this more clearly than by making up such a story.
  51. Numbers 31:20 sn These verses are a reminder that taking a life, even if justified through holy war, still separates one from the holiness of God. It is part of the violation of the fallen world, and only through the ritual of purification can one be once again made fit for the presence of the Lord.
  52. Numbers 31:23 sn Purification by fire is unique to this event. Making these metallic objects “pass through the fire” was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the Lord and his people. The aspect of passing through the fire is one used by these pagans for child sacrifice.
  53. Numbers 31:26 tn The idiom here is “take up the head,” meaning take a census, or count the totals.
  54. Numbers 31:28 tn The verb is the Hiphil, “you shall cause to be taken up.” The perfect with vav (ו) continues the sequence of the instructions. This raised offering was to be a tax of one-fifth of one percent for the Lord.
  55. Numbers 31:32 tn Heb “people.”
  56. Numbers 31:32 tn Heb “had plundered.”
  57. Numbers 31:35 sn Here again we encounter one of the difficulties of the book, the use of the large numbers. Only 12,000 soldiers fought the Midianites, but they brought back this amount of plunder, including 32,000 girls. Until a solution for numbers in the book can be found, or the current translation confirmed, one must remain cautious in interpretation.
  58. Numbers 31:35 tn Heb “who have not known a man’s bed.” The verb יָדָע (yadaʿ) “to know,” “be intimate with,” is used as a euphemism for sexual relations.
  59. Numbers 31:38 tn The word “numbered” has been supplied in the translation for clarity.
  60. Numbers 31:40 tn Heb “soul.”
  61. Numbers 31:42 tn Heb “the men who were fighting.”
  62. Numbers 31:49 tn Heb “to Moses”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
  63. Numbers 31:49 tn Heb “lifted up the head.”
  64. Numbers 31:49 tn Heb “in our hand.”
  65. Numbers 31:50 tn Heb “our souls.”
  66. Numbers 31:50 sn The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared.
  67. Numbers 31:52 sn Or about 420 imperial pounds.
  68. Numbers 31:54 tn The Hebrew text does not repeat the word “commanders” here, but it is implied.
  69. Numbers 31:54 tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.
New English Translation (NET)

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Luke 4:1-30

The Temptation of Jesus

Then[a] Jesus, full of the Holy Spirit, returned from the Jordan River[b] and was led by the Spirit[c] in[d] the wilderness,[e] where for forty days he endured temptations[f] from the devil. He[g] ate nothing[h] during those days, and when they were completed,[i] he was famished. The devil said to him, “If[j] you are the Son of God, command this stone to become bread.”[k] Jesus answered him, “It is written, ‘Man[l] does not live by bread alone.’”[m]

Then[n] the devil[o] led him up[p] to a high place[q] and showed him in a flash all the kingdoms of the world. And he[r] said to him, “To you[s] I will grant this whole realm[t]—and the glory that goes along with it,[u] for it has been relinquished[v] to me, and I can give it to anyone I wish. So then, if[w] you will worship[x] me, all this will be[y] yours.” Jesus[z] answered him,[aa] “It is written, ‘You are to worship[ab] the Lord[ac] your God and serve only him.’”[ad]

Then[ae] the devil[af] brought him to Jerusalem, had him stand[ag] on the highest point of the temple,[ah] and said to him, “If[ai] you are the Son of God, throw yourself down from here, 10 for it is written, ‘He will command his angels concerning you, to protect you,’[aj] 11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’”[ak] 12 Jesus[al] answered him,[am] “It is said, ‘You are not to put the Lord your God to the test.’”[an] 13 So[ao] when the devil[ap] had completed every temptation, he departed from him until a more opportune time.[aq]

The Beginning of Jesus’ Ministry in Galilee

14 Then[ar] Jesus, in the power of the Spirit,[as] returned to Galilee, and news about him spread[at] throughout the surrounding countryside.[au] 15 He[av] began to teach[aw] in their synagogues[ax] and was praised[ay] by all.

Rejection at Nazareth

16 Now[az] Jesus[ba] came to Nazareth,[bb] where he had been brought up, and went into the synagogue[bc] on the Sabbath day, as was his custom.[bd] He[be] stood up to read,[bf] 17 and the scroll of the prophet Isaiah was given to him. He[bg] unrolled[bh] the scroll and found the place where it was written,

18 The Spirit of the Lord is upon me,
because he has anointed[bi] me to proclaim good news[bj] to the poor.[bk]
He has sent me[bl] to proclaim release[bm] to the captives
and the regaining of sight[bn] to the blind,
to set free[bo] those who are oppressed,[bp]
19 to proclaim the year[bq] of the Lord’s favor.”[br]

20 Then[bs] he rolled up[bt] the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on[bu] him. 21 Then[bv] he began to tell them, “Today[bw] this scripture has been fulfilled even as you heard it being read.”[bx] 22 All[by] were speaking well of him, and were amazed at the gracious words coming out of his mouth. They[bz] said, “Isn’t this[ca] Joseph’s son?” 23 Jesus[cb] said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’[cc] and say, ‘What we have heard that you did in Capernaum,[cd] do here in your hometown too.’” 24 And he added,[ce] “I tell you the truth,[cf] no prophet is acceptable[cg] in his hometown. 25 But in truth I tell you, there were many widows in Israel in Elijah’s days,[ch] when the sky[ci] was shut up three and a half years, and[cj] there was a great famine over all the land. 26 Yet[ck] Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon.[cl] 27 And there were many lepers[cm] in Israel in the time of the prophet Elisha,[cn] yet[co] none of them was cleansed except Naaman the Syrian.”[cp] 28 When they heard this, all the people[cq] in the synagogue were filled with rage. 29 They got up, forced[cr] him out of the town,[cs] and brought him to the brow of the hill on which their town was built, so that[ct] they could throw him down the cliff.[cu] 30 But he passed through the crowd[cv] and went on his way.[cw]

Footnotes:

  1. Luke 4:1 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
  2. Luke 4:1 tn “River” is not in the Greek text but is supplied for clarity.
  3. Luke 4:1 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
  4. Luke 4:1 tc Most mss (A Θ Ξ Ψ 0102 ƒ1,13 33 M lat) read εἰς τὴν ἔρημον (eis tēn erēmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en tē erēmō) is found in overall better witnesses (P4vid,7, 75vid א B D L W 579 892 1241 it).
  5. Luke 4:1 tn Or “desert.”sn The Judean Wilderness (or Judean Desert) is a geographical feature extending from the mountains of Judea in the west to the Dead Sea in the east. It is a relatively small desert, covering only about 600 square miles (roughly 1,500 square km). The Judean Wilderness is characterized by breathtaking panoramas: mountains, cliffs, chalk hills, and plateaus are interrupted by riverbeds and canyons, some of which are up to 1,500 feet (500 m) deep. Some of the rivers are seasonal streams and some have water all year round. The tall cliffs on the eastern edge of the desert reach a height of 1,000 feet (300 m) above the shore of the Dead Sea. The Judean Wilderness is close to Jerusalem and sparsely populated with few settlements around its edges. It is known for its rugged and desolate landscape, which has provided a refuge and hiding place for rebels and zealots throughout history, as well as solitude for monks and hermits.
  6. Luke 4:2 tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomenos) has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.
  7. Luke 4:2 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  8. Luke 4:2 sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.
  9. Luke 4:2 tn The Greek word here is συντελεσθείσων (suntelestheisōn) from the verb συντελέω (sunteleō).sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleioō is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
  10. Luke 4:3 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
  11. Luke 4:3 tn Grk “say to this stone that it should become bread.”
  12. Luke 4:4 tn Or “a person.” The Greek word ὁ ἄνθρωπος (ho anthrōpos) is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
  13. Luke 4:4 tc Most mss (A [D] Θ Ψ [0102] ƒ1,13 33 M latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (allepi panti rhēmati theou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the autographic wording in Luke.sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.
  14. Luke 4:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.
  15. Luke 4:5 tn Grk “he.”
  16. Luke 4:5 tc Most mss (א1 A [D W] Θ Ψ 0102 ƒ1,[13] 33 700 2542 M it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241) is the reason it should be omitted from Luke.
  17. Luke 4:5 tn “A high place” is not in the Greek text but has been supplied for clarity.
  18. Luke 4:6 tn Grk “And the devil.”
  19. Luke 4:6 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
  20. Luke 4:6 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
  21. Luke 4:6 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
  22. Luke 4:6 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
  23. Luke 4:7 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
  24. Luke 4:7 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
  25. Luke 4:7 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
  26. Luke 4:8 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  27. Luke 4:8 tc Most mss, especially the later ones (A Θ Ψ 0102 ƒ13 M it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [hupage opisō mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.
  28. Luke 4:8 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
  29. Luke 4:8 tc Most later mss (A Θ 0102 M) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.
  30. Luke 4:8 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
  31. Luke 4:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  32. Luke 4:9 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
  33. Luke 4:9 tn Grk “and stood him.”
  34. Luke 4:9 sn What the highest point of the temple refers to is unclear. Perhaps the most popular suggestion is that the word refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. Others have suggested the reference could be to the roof of the temple or a projection of the roof; still others see a reference to the lintel of the temple’s high gate, or a tower in the temple courts. The Greek word itself could be literally translated “winglet” (a diminutive of the Greek word for “wing”) which may have been chosen as a wordplay on the reference to safety under the “wings” of God in Ps 91:4, the same psalm quoted by the devil in the following verse.
  35. Luke 4:9 tn This is another first class condition, as in v. 3.
  36. Luke 4:10 sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
  37. Luke 4:11 sn A quotation from Ps 91:12.
  38. Luke 4:12 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  39. Luke 4:12 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
  40. Luke 4:12 sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.
  41. Luke 4:13 tn Here καί (kai) has been translated as “so” to indicate a summary.
  42. Luke 4:13 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
  43. Luke 4:13 tn Grk “until a favorable time.”sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).
  44. Luke 4:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  45. Luke 4:14 sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22; 4:1 [2x]; 4:18).
  46. Luke 4:14 tn Grk “went out.”
  47. Luke 4:14 tn Grk “all the surrounding region.”
  48. Luke 4:15 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  49. Luke 4:15 tn The imperfect verb has been translated ingressively.
  50. Luke 4:15 sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
  51. Luke 4:15 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomenos) has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazō) of Jesus.
  52. Luke 4:16 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  53. Luke 4:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  54. Luke 4:16 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
  55. Luke 4:16 sn See the note on synagogues in 4:15.
  56. Luke 4:16 tn Grk “according to his custom.”
  57. Luke 4:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  58. Luke 4:16 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
  59. Luke 4:17 tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
  60. Luke 4:17 tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
  61. Luke 4:18 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
  62. Luke 4:18 tn Grk “to evangelize,” “to preach the gospel.”
  63. Luke 4:18 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
  64. Luke 4:18 tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ƒ1 M). The phrase is lacking in several weighty mss (א B D L W Ξ ƒ13 33 579 700 892* lat sys co), including representatives from both the Alexandrian and Western text-forms. From the standpoint of external evidence, the omission of the phrase is more likely what the initial text read. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the initial text.
  65. Luke 4:18 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
  66. Luke 4:18 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
  67. Luke 4:18 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message—he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, aphesis) translated release earlier in the verse.
  68. Luke 4:18 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
  69. Luke 4:19 sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the Year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
  70. Luke 4:19 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
  71. Luke 4:20 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
  72. Luke 4:20 tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
  73. Luke 4:20 tn Or “gazing at,” “staring at.”
  74. Luke 4:21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  75. Luke 4:21 sn See the note on today in 2:11.
  76. Luke 4:21 tn Grk “in your hearing.”
  77. Luke 4:22 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
  78. Luke 4:22 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  79. Luke 4:22 sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.
  80. Luke 4:23 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
  81. Luke 4:23 sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.
  82. Luke 4:23 sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition. On Capernaum itself, see the note at Luke 4:31.
  83. Luke 4:24 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
  84. Luke 4:24 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  85. Luke 4:24 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.
  86. Luke 4:25 sn Elijahs days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.
  87. Luke 4:25 tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.
  88. Luke 4:25 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
  89. Luke 4:26 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
  90. Luke 4:26 sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.
  91. Luke 4:27 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today (Hansen’s disease). In the OT the Hebrew term generally referred to a number of exfoliative (scaly) skin diseases (when applied to humans). A person with one of these diseases was totally ostracized from society until he was declared cured (Lev 13:45-46). In the NT the Greek term also refers to a number of skin diseases, but there is some evidence that true leprosy (Hansen’s disease) could be referred to, since that disease began to be described by Greek physicians in Alexandria, Egypt around 300 B.C. and thus might have been present in Judea and Galilee just before the time of Jesus.
  92. Luke 4:27 sn On Elisha see 2 Kgs 5:1-14.
  93. Luke 4:27 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
  94. Luke 4:27 sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.
  95. Luke 4:28 tn The words “the people” are not in the Greek text but have been supplied.
  96. Luke 4:29 tn Grk “cast.”
  97. Luke 4:29 tn Or “city.”
  98. Luke 4:29 tn The Greek conjunction ὥστε (hōste) here indicates their purpose.
  99. Luke 4:29 sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.
  100. Luke 4:30 tn Grk “their midst.”
  101. Luke 4:30 tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.
New English Translation (NET)

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Psalm 63

Psalm 63[a]

A psalm of David, written when he was in the Judean wilderness.[b]

63 O God, you are my God. I long for you.[c]
My soul thirsts[d] for you,
my flesh yearns for you,
in a dry and parched[e] land where there is no water.
Yes,[f] in the sanctuary I have seen you,[g]
and witnessed[h] your power and splendor.
Because[i] experiencing[j] your loyal love is better than life itself,
my lips will praise you.
For this reason[k] I will praise you while I live;
in your name I will lift up my hands.[l]
As with choice meat[m] you satisfy my soul.[n]
My mouth joyfully praises you,[o]
whenever[p] I remember you on my bed,
and think about you during the nighttime hours.
For you are my deliverer;[q]
under your wings[r] I rejoice.
My soul[s] pursues you;[t]
your right hand upholds me.
Enemies seek to destroy my life,[u]
but they will descend into the depths of the earth.[v]
10 Each one will be handed over to the sword;[w]
their corpses will be eaten by jackals.[x]
11 But the king[y] will rejoice in God;
everyone who takes oaths in his name[z] will boast,
for the mouths of those who speak lies will be shut up.[aa]

Footnotes:

  1. Psalm 63:1 sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.
  2. Psalm 63:1 sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.
  3. Psalm 63:1 tn Or “I will seek you.”
  4. Psalm 63:1 tn Or “I thirst.”
  5. Psalm 63:1 tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.
  6. Psalm 63:2 tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).
  7. Psalm 63:2 tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”
  8. Psalm 63:2 tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.
  9. Psalm 63:3 tn This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle כִּי (ki) as asseverative/emphasizing, “Indeed, your loyal love is better” (cf. NEB, which leaves the particle untranslated).
  10. Psalm 63:3 tn The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced.
  11. Psalm 63:4 tn Or perhaps “then.”
  12. Psalm 63:4 sn I will lift up my hands. Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48).
  13. Psalm 63:5 tn Heb “like fat and fatness.”
  14. Psalm 63:5 tn Or “me.”
  15. Psalm 63:5 tn Heb “and [with] lips of joy my mouth praises.”
  16. Psalm 63:6 tn The Hebrew term אִם (ʾim) is used here in the sense of “when; whenever,” as in Ps 78:34.
  17. Psalm 63:7 tn Or “[source of] help.”
  18. Psalm 63:7 tn Heb “in the shadow of your wings.”
  19. Psalm 63:8 tn Or “I.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
  20. Psalm 63:8 tn Heb “clings after.” The expression means “to pursue with determination” (see Judg 20:45; 1 Sam 14:22; 1 Chr 10:2; Jer 42:16).
  21. Psalm 63:9 tn Heb “but they for destruction seek my life.” The pronoun “they” must refer here to the psalmist’s enemies, referred to at this point for the first time in the psalm.
  22. Psalm 63:9 sn The depths of the earth refers here to the underworld dwelling place of the dead (see Ezek 26:20; 31:14, 16, 18; 32:18, 24). See L. I. J. Stadelmann, The Hebrew Conception of the World, 167.
  23. Psalm 63:10 tn Heb “they will deliver him over to the sword.” The third masculine plural subject must be indefinite (see GKC 460 §144.f) and the singular pronominal suffix either representative or distributive (emphasizing that each one will be so treated). Active verbs with indefinite subjects may be translated as passives with the object (in the Hebrew text) as subject (in the translation).
  24. Psalm 63:10 tn Heb “they will be [the] portion of jackals”; traditionally, “of foxes.”
  25. Psalm 63:11 sn The psalmist probably refers to himself in the third person here.
  26. Psalm 63:11 tn Heb “who swears [an oath] by him.”
  27. Psalm 63:11 tn The Niphal of this verb occurs only here and in Gen 8:2, where it is used of God “stopping” or “damming up” the great deep as he brought the flood to an end.
New English Translation (NET)

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Proverbs 11:20-21

20 The Lord abhors[a] those who are perverse in heart,[b]
but those who are blameless in their ways[c] are his delight.[d]
21 Be assured that[e] the evil person will not be unpunished,[f]
but the descendants of the righteous[g] have escaped harm.[h]

Footnotes:

  1. Proverbs 11:20 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.”
  2. Proverbs 11:20 sn The word עִקְּשֵׁי (ʿiqqeshe, “crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.
  3. Proverbs 11:20 tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”
  4. Proverbs 11:20 sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.
  5. Proverbs 11:21 tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”
  6. Proverbs 11:21 tn Heb The verb נָקָה (naqah) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).
  7. Proverbs 11:21 tn Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882-942). The LXX translates it in a different sense: “he that sows righteousness will receive a faithful reward.”
  8. Proverbs 11:21 tn The verb נִמְלָט (nimlat) is a Niphal, which usually has a reflexive meaning “to escape,” but can also have a passive meaning “to be delivered.” By implication the person escapes from harm, whether the threat of harm or the harmful situation he or she is already in. The verb form could be either a perfect or a participle (because the pausal accent makes them look identical). The perfect means “have escaped/been delivered,” while the participle would be present tense, “escape/are delivered.”sn This proverb uses antithetic parallelism, presenting opposite people with opposite outcomes described by opposite verb forms. In contrast to how things may look at the moment, the sage assures the student about the future of the wicked using the imperfect verb. They may look like they are getting away free, but in the end they will not. On the other hand, using the perfect verb, he assures the student of the benefit that he has seen for the righteous—they have escaped. This is something that really has occurred and is prototypical of what can be expected. Further, by contrasting the evil person with the descendants of the righteous, the sage expands the range of benefit received from righteous living.
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