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

Joshua 9:3-10:43

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

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

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

Israel Defeats an Amorite Coalition

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

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

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

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

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

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

Joshua Launches a Southern Campaign

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

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

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

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

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

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

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

Footnotes:

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

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Luke 16:19-17:10

The Rich Man and Lazarus

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

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

Sin, Forgiveness, Faith, and Service

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

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

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

Footnotes:

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

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Psalm 83

Psalm 83[a]

A song, a psalm of Asaph.

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

Footnotes:

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

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Proverbs 13:4

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

Footnotes:

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

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