The Daily Audio Bible Reading for Sunday April 16, 2023 (NIV)

Joshua 13-14

The Lord Speaks to Joshua

13 When Joshua was very old,[a] the Lord told him, “You are very old, and a great deal of land remains to be conquered. This is the land that remains: all the territory of the Philistines and all the Geshurites, from the Shihor River[b] east of[c] Egypt northward to the territory of Ekron (it is regarded as Canaanite territory),[d] including the area belonging to the five Philistine lords who ruled in Gaza, Ashdod, Ashkelon, Gath, and Ekron, as well as Avvite land[e] to the south;[f] all the Canaanite territory,[g] from Arah[h] in the region of Sidon[i] to Aphek, as far as Amorite territory; the territory of Byblos[j] and all Lebanon to the east, from Baal Gad below Mount Hermon to Lebo Hamath.[k] I will drive out before the Israelites all who live in the hill country from Lebanon to Misrephoth Maim,[l] all the Sidonians; you be sure to parcel it out to Israel as I instructed you.[m] Now, divide up this land[n] among the nine tribes and the half-tribe of Manasseh.”

Tribal Lands East of the Jordan

The other half of Manasseh,[o] Reuben, and Gad received their allotted tribal lands on east side of the Jordan,[p] just as Moses, the Lord’s servant, had assigned them. Their territory started[q] from Aroer (on the edge of the Arnon Valley), included the city in the middle of the valley, the whole plain of Medeba as far as Dibon, 10 and all the cities of King Sihon of the Amorites who ruled in Heshbon, and ended at the Ammonite border. 11 Their territory also included[r] Gilead, Geshurite and Maacathite territory, all Mount Hermon, and all Bashan to Salecah— 12 the whole kingdom of Og in Bashan, who ruled in Ashtaroth and Edrei. (He was one of the few remaining Rephaites.)[s] Moses defeated them and took their lands.[t] 13 But the Israelites did not conquer[u] the Geshurites and Maacathites; Geshur and Maacah live among Israel to this very day. 14 However, Moses[v] did not assign land as an inheritance[w] to the Levites; their inheritance[x] is the sacrificial offerings[y] made to the Lord God of Israel, as he instructed[z] them.

15 Moses assigned land to the tribe of Reuben[aa] by its clans. 16 Their territory started at Aroer[ab] (on the edge of the Arnon Valley) and included the city in the middle of the valley, the whole plain of Medeba, 17 Heshbon and all its surrounding cities on the plain, including Dibon, Bamoth Baal, Beth Baal Meon, 18 Jahaz, Kedemoth, Mephaath, 19 Kiriathaim, Sibmah, Zereth Shahar on the hill in the valley, 20 Beth Peor, the slopes of Pisgah, and Beth Jeshimoth. 21 It encompassed[ac] all the cities of the plain and the whole realm of King Sihon of the Amorites who ruled in Heshbon. Moses defeated him and the Midianite leaders Evi, Rekem, Zur, Hur, and Reba (they were subjects of Sihon and lived in his territory).[ad] 22 The Israelites killed Balaam son of Beor, the omen reader,[ae] along with the others.[af] 23 The border of the tribe of Reuben was the Jordan. The land allotted to the tribe of Reuben by its clans included these cities and their towns.[ag]

24 Moses assigned land to the tribe of Gad[ah] by its clans. 25 Their territory included Jazer, all the cities of Gilead, and half the Ammonite territory[ai] as far as Aroer near[aj] Rabbah. 26 Their territory ran[ak] from Heshbon to Ramath Mizpah and Betonim, and from Mahanaim to the territory of Debir. 27 It included the valley of Beth Haram,[al] Beth Nimrah, Sukkoth, and Zaphon, and the rest of the realm of King Sihon of Heshbon, the area east of the Jordan to the end of the Sea of Kinnereth.[am] 28 The land allotted to the tribe of Gad by its clans included these cities and their towns.[an]

29 Moses assigned land to the half-tribe of Manasseh[ao] by its clans. 30 Their territory started at[ap] Mahanaim and encompassed all Bashan, the whole realm of King Og of Bashan, including all sixty cities in Havvoth Jair[aq] in Bashan. 31 Half of Gilead, Ashtaroth, and Edrei, cities in the kingdom of Og in Bashan, were assigned to the descendants of Makir son of Manasseh, to half the descendants of Makir by their clans.

32 These are the land assignments made by Moses[ar] in the rift valley plains of Moab[as] east of the Jordan River opposite Jericho.[at] 33 However, Moses did not assign land as an inheritance[au] to the Levites; their inheritance[av] is the Lord God of Israel, as he instructed[aw] them.

Judah’s Tribal Lands

14 The following is a record of the territory assigned to the Israelites in the land of Canaan by Eleazar the priest, Joshua son of Nun, and the Israelite tribal leaders.[ax] The land assignments to the nine-and-a-half tribes were made by drawing lots, as the Lord had instructed Moses.[ay] Now Moses had assigned land[az] to the two-and-a-half tribes east of the Jordan, but he assigned no land[ba] to the Levites.[bb] The descendants of Joseph were considered as two tribes, Manasseh and Ephraim. The Levites were allotted no territory, though they were assigned cities in which to live, along with the grazing areas for their cattle and possessions.[bc] The Israelites followed the Lord’s instructions to Moses and divided up the land.[bd]

The men of Judah approached Joshua in Gilgal, and Caleb son of Jephunneh the Kenizzite said to him, “You know what the Lord said about you and me to Moses, the man of God, at Kadesh Barnea.[be] I was forty years old when Moses, the Lord’s servant, sent me from Kadesh Barnea to spy on the land and I brought back to him an honest report.[bf] My countrymen[bg] who accompanied[bh] me frightened the people,[bi] but I remained loyal to the Lord my God.[bj] That day Moses made this solemn promise:[bk] ‘Surely the land on which you walked[bl] will belong to you and your descendants permanently,[bm] for you remained loyal to the Lord your God.’ 10 So now, look, the Lord has preserved my life, just as he promised, these past forty-five years since the Lord spoke these words to Moses, while Israel traveled through the wilderness. See here, I am today eighty-five years old! 11 Today I am still as strong as when Moses sent me out. I can fight and go about my daily activities with the same energy I had then.[bn] 12 Now, assign me this hill country that the Lord promised me at that time! No doubt you heard then that the Anakites live there in large, fortified cities.[bo] But assuming the Lord is with me, I will conquer[bp] them, as the Lord promised.” 13 Joshua asked God to empower Caleb son of Jephunneh and assigned him Hebron.[bq] 14 So Hebron remains the assigned land of Caleb son of Jephunneh the Kenizzite to this very day[br] because he remained loyal to the Lord God of Israel. 15 (Hebron used to be called Kiriath Arba. Arba was a famous Anakite.[bs]) Then the land was free of war.


  1. Joshua 13:1 tn Heb “was old, coming into the days.” This expression, referring to advancing in years, also occurs in the following clause.
  2. Joshua 13:3 tn Heb “the Shihor”; the word “River” is not in the Hebrew text, but has been supplied to clarify the meaning.
  3. Joshua 13:3 tn Heb “in front of.”
  4. Joshua 13:3 tn Heb “it is reckoned to the Canaanites.”
  5. Joshua 13:3 tn Heb “the five lords of the Philistines, the Gazaite, the Ashdodite, the Ashkelonite, the Gathite, and the Ekronite, and the Avvites.”
  6. Joshua 13:4 tn Or “from Teman.” The phrase is especially problematic if taken with what follows, as the traditional verse division suggests. For further discussion see T. C. Butler, Joshua (WBC), 146.
  7. Joshua 13:4 tn Heb “all the land of the Canaanites.”
  8. Joshua 13:4 tc The reading “Arah” assumes a slight emendation of the Hebrew vowel pointing. The MT reads, “and a cave,” or “and Mearah” (if one understands the word as a proper noun).
  9. Joshua 13:4 tn Heb “which belongs to the Sidonians.”
  10. Joshua 13:5 tn Heb “and the land of the Gebalites.”
  11. Joshua 13:5 tn Or “the entrance to Hamath.” Most modern translations take the phrase “Lebo Hamath” to be a proper name, but often provide a note with the alternative, where “Hamath” is the proper name and לְבוֹא (levoʾ) is taken to mean “entrance to.”
  12. Joshua 13:6 tn The meaning of the Hebrew name “Misrephoth Maim” is perhaps “lime-kilns by the water” (see HALOT 641 s.v. מִשְׂרָפוֹת).
  13. Joshua 13:6 tn Heb “only you, assign it by lots to Israel as an inheritance as I commanded you.”
  14. Joshua 13:7 tn Heb “now apportion this land as an inheritance.”
  15. Joshua 13:8 tn The MT reads “with him,” which is problematic, since the reference would be to the other half of the tribe of Manasseh (not the half mentioned in v. 7).
  16. Joshua 13:8 tn Heb “received their inheritance, which Moses had assigned to them beyond the Jordan to the east.”
  17. Joshua 13:9 tn The words “their territory started” are supplied in the translation for clarification.
  18. Joshua 13:11 tn The words “their territory also included” are supplied in the translation for clarification.
  19. Joshua 13:12 tn Heb “from the remnant of the Rephaites.”sn The Rephaites were apparently an extremely tall ethnic group. See Deut 2:10-11, 20; 3:11.
  20. Joshua 13:12 tn Or “dispossessed them.”
  21. Joshua 13:13 tn Or “dispossess.”
  22. Joshua 13:14 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
  23. Joshua 13:14 tn Heb “did not assign an inheritance.”
  24. Joshua 13:14 tn That is, “their source of food and life.”
  25. Joshua 13:14 tn Or “offerings made by fire.”
  26. Joshua 13:14 tn Or “promised” (Heb “spoke”).sn For the background of this observation, see Deut 18:1-2.
  27. Joshua 13:15 tn Heb “assigned to the sons of Reuben.”
  28. Joshua 13:16 tn Heb “their territory was from.”
  29. Joshua 13:21 tn The words “it encompassed” are supplied in the translation for clarification.
  30. Joshua 13:21 tn Heb “princes of Sihon, inhabitants of the land.”
  31. Joshua 13:22 tn Or “diviner.”
  32. Joshua 13:22 tn Heb “Balaam son of Beor, the omen-reader, the Israelites killed with the sword, along with their slain ones.”
  33. Joshua 13:23 tn Heb “This is the inheritance of the sons of Reuben by their clans, the cities and their towns.”
  34. Joshua 13:24 tn Heb “assigned to the tribe of Gad, to the sons of Gad.”
  35. Joshua 13:25 tn Heb “and half of the land of the sons of Ammon.”
  36. Joshua 13:25 tn Heb “which [is] in front of.”
  37. Joshua 13:26 tn The words “Their territory ran” are not in the Hebrew text, but have been supplied for clarification.
  38. Joshua 13:27 tn Or “it included in the valley, Beth Haram.”
  39. Joshua 13:27 sn The Sea of Kinnereth is another name for the Sea of Galilee. See the note on the word “Kinnereth” in 11:2.
  40. Joshua 13:28 tn Heb “This is the inheritance of the sons of Gad by their clans, the cities and their towns.”
  41. Joshua 13:29 tn Heb “assigned to the half-tribe of Manasseh, and it belonged to the half-tribe of Manasseh.”
  42. Joshua 13:30 tn The words “their territory started at” are not in the Hebrew text, but have been supplied for clarification.
  43. Joshua 13:30 sn The Hebrew name Havvoth Jair means “the tent villages of Jair.”
  44. Joshua 13:32 tn Heb “These are [the lands] which Moses gave as an inheritance.”
  45. Joshua 13:32 sn This is the area of rift valley basin to the north of the Dead Sea and east of the Jordan. Some translate as the “plains of Moab” (NASB, NIV, ESV) but this can give the wrong impression of the larger part of Moab above the rift valley. See the note at Num 22:1.
  46. Joshua 13:32 tn Heb “beyond the Jordan, east of Jericho.” The word “River” is not in the Hebrew text, but has been supplied to clarify the meaning.
  47. Joshua 13:33 tn Heb “Moses did not assign an inheritance.” The word “land” has been supplied in the translation to clarify what the inheritance consisted of.
  48. Joshua 13:33 tn That is, “their source of food and life.”
  49. Joshua 13:33 tn Or “as he promised”; Heb “as he spoke to.”sn For the background of this observation, see Deut 18:1-2.
  50. Joshua 14:1 tn Heb “These are [the lands] which the sons of Israel received as an inheritance in the land of Canaan, which Eleazar the priest, Joshua son of Nun, and the heads of the fathers of the tribes assigned as an inheritance to the sons of Israel.”
  51. Joshua 14:2 tn Heb “By lot was their inheritance, as the Lord had commanded by Moses, to the nine tribes and the half-tribe.”
  52. Joshua 14:3 tn Or “assigned an inheritance.”
  53. Joshua 14:3 tn Or “no inheritance.”
  54. Joshua 14:3 tn The Hebrew text adds, “in their midst.”
  55. Joshua 14:4 tn Heb “and they did not assign a portion to the Levites in the land, except cities [in which] to live and their pastures for their cattle and property.”
  56. Joshua 14:5 tn Heb “Just as the Lord had commanded Moses, so the sons of Israel did, and they divided up the land.”
  57. Joshua 14:6 tn Heb “You know the word which the Lord spoke to Moses, the man of God, because of me and because of you in Kadesh Barnea.”sn On this incident at Kadesh Barnea see Num 14:30.
  58. Joshua 14:7 tn Heb “and I brought back to him a word just as [was] in my heart.”
  59. Joshua 14:8 tn Heb “brothers.”
  60. Joshua 14:8 tn Heb “went up with.”
  61. Joshua 14:8 tn Heb “made the heart[s] of the people melt.”
  62. Joshua 14:8 tn Heb “I filled up after the Lord my God,” an idiomatic statement meaning that Caleb remained loyal to the Lord.
  63. Joshua 14:9 tn Heb “swore an oath.”
  64. Joshua 14:9 tn Heb “on which your foot has walked.”
  65. Joshua 14:9 tn Heb “will belong to you for an inheritance, and to your sons forever.”
  66. Joshua 14:11 tn Heb “like my strength then, like my strength now, for battle and for going out and coming in.”
  67. Joshua 14:12 tn Heb “are there and large, fortified cities.”
  68. Joshua 14:12 tn Or “will dispossess.”
  69. Joshua 14:13 tn Heb “Joshua blessed him and gave Hebron to Caleb son of Jephunneh as an inheritance.”
  70. Joshua 14:14 tn Heb “Therefore Hebron belongs to Caleb son of Jephunneh for an inheritance to this day.”
  71. Joshua 14:15 tn Heb “And he was the great man among the Anakites.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. All rights reserved.

Luke 18:1-17

Prayer and the Parable of the Persistent Widow

18 Then[a] Jesus[b] told them a parable to show them they should always[c] pray and not lose heart.[d] He said,[e] “In a certain city[f] there was a judge[g] who neither feared God nor respected people.[h] There was also a widow[i] in that city[j] who kept coming[k] to him and saying, ‘Give me justice against my adversary.’ For[l] a while he refused, but later on[m] he said to himself, ‘Though I neither fear God nor have regard for people,[n] yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out[o] by her unending pleas.’”[p] And the Lord said, “Listen to what the unrighteous judge says![q] Won’t[r] God give justice to his chosen ones, who cry out[s] to him day and night?[t] Will he delay[u] long to help them? I tell you, he will give them justice speedily.[v] Nevertheless, when the Son of Man comes, will he find faith[w] on earth?”

The Parable of the Pharisee and Tax Collector

Jesus[x] also told this parable to some who were confident that they were righteous and looked down[y] on everyone else. 10 “Two men went up[z] to the temple to pray, one a Pharisee[aa] and the other a tax collector.[ab] 11 The Pharisee stood and prayed about himself like this:[ac] ‘God, I thank[ad] you that I am not like other people:[ae] extortionists,[af] unrighteous people,[ag] adulterers—or even like this tax collector.[ah] 12 I fast twice[ai] a week; I give a tenth[aj] of everything I get.’ 13 The tax collector, however, stood[ak] far off and would not even look up[al] to heaven, but beat his breast and said, ‘God, be merciful[am] to me, sinner that I am!’[an] 14 I tell you that this man went down to his home justified[ao] rather than the Pharisee.[ap] For everyone who exalts[aq] himself will be humbled, but he who humbles himself will be exalted.”

Jesus and Little Children

15 Now people[ar] were even bringing their babies[as] to him for him to touch.[at] But when the disciples saw it, they began to scold those who brought them.[au] 16 But Jesus called for the children,[av] saying, “Let the little children come to me and do not try to stop them, for the kingdom of God[aw] belongs to such as these.[ax] 17 I tell you the truth,[ay] whoever does not receive[az] the kingdom of God like a child[ba] will never[bb] enter it.”


  1. Luke 18:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Luke 18:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 18:1 tn Or “should pray at all times” (L&N 67.88).
  4. Luke 18:1 sn This is one of the few parables that comes with an explanation at the start:…they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
  5. Luke 18:2 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
  6. Luke 18:2 tn Or “town.”
  7. Luke 18:2 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
  8. Luke 18:2 tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.
  9. Luke 18:3 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
  10. Luke 18:3 tn Or “town.”
  11. Luke 18:3 tn This is an iterative imperfect; the widow did this on numerous occasions.
  12. Luke 18:4 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
  13. Luke 18:4 tn Grk “after these things.”
  14. Luke 18:4 tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.
  15. Luke 18:5 tn The term ὑπωπιάζω (hupōpiazō) in this context means “to wear someone out by continual annoying” (L&N 25.245).
  16. Luke 18:5 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
  17. Luke 18:6 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
  18. Luke 18:7 tn Here δέ (de) has not been translated.
  19. Luke 18:7 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
  20. Luke 18:7 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
  21. Luke 18:7 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
  22. Luke 18:8 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
  23. Luke 18:8 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
  24. Luke 18:9 tn Grk “He”; the referent has been specified in the translation for clarity.
  25. Luke 18:9 tn Grk “and despised.” This is a second parable with an explanatory introduction.
  26. Luke 18:10 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
  27. Luke 18:10 sn See the note on Pharisees in 5:17.
  28. Luke 18:10 sn See the note on tax collectors in 3:12.
  29. Luke 18:11 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (statheis, “stood”) or with the imperfect verb προσηύχετο (prosēucheto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι (histēmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
  30. Luke 18:11 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
  31. Luke 18:11 tn Here the plural Greek term ἀνθρώπων (anthrōpōn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
  32. Luke 18:11 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
  33. Luke 18:11 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
  34. Luke 18:11 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
  35. Luke 18:12 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
  36. Luke 18:12 tn Or “I tithe.”
  37. Luke 18:13 tn Grk “standing”; the Greek participle has been translated as a finite verb.
  38. Luke 18:13 tn Grk “even lift up his eyes” (an idiom).
  39. Luke 18:13 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, hilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Pss 51:1, 3; 25:11; 34:6, 18).
  40. Luke 18:13 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
  41. Luke 18:14 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
  42. Luke 18:14 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
  43. Luke 18:14 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
  44. Luke 18:15 tn Grk “they.”
  45. Luke 18:15 tn The term βρέφος (brephos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).
  46. Luke 18:15 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).
  47. Luke 18:15 tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.
  48. Luke 18:16 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
  49. Luke 18:16 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
  50. Luke 18:16 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
  51. Luke 18:17 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  52. Luke 18:17 sn On receive see John 1:12.
  53. Luke 18:17 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
  54. Luke 18:17 tn The negation in Greek used here (οὐ μή, ou mē) is very strong.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. All rights reserved.

Psalm 85

Psalm 85[a]

For the music director, written by the Korahites, a psalm.

85 O Lord, you showed favor to your land;
you restored the well-being of Jacob.[b]
You pardoned[c] the wrongdoing of your people;
you forgave[d] all their sin. (Selah)
You withdrew all your fury;
you turned back from your raging anger.[e]
Restore us, O God our deliverer.
Do not be displeased with us.[f]
Will you stay mad at us forever?
Will you remain angry throughout future generations?[g]
Will you not revive us once more?
Then your people will rejoice in you.
O Lord, show us your loyal love.
Bestow on us your deliverance.
I will listen to what God the Lord says.[h]
For he will make[i] peace with his people, his faithful followers.[j]
Yet they must not[k] return to their foolish ways.
Certainly his loyal followers will soon experience his deliverance;[l]
then his splendor will again appear in our land.[m]
10 Loyal love and faithfulness meet;[n]
deliverance and peace greet each other with a kiss.[o]
11 Faithfulness grows from the ground,
and deliverance looks down from the sky.[p]
12 Yes, the Lord will bestow his good blessings,[q]
and our land will yield[r] its crops.
13 Deliverance goes[s] before him,
and prepares[t] a pathway for him.[u]


  1. Psalm 85:1 sn Psalm 85. God’s people recall how he forgave their sins in the past, pray that he might now restore them to his favor, and anticipate renewed blessings.
  2. Psalm 85:1 tn Heb “you turned with a turning [toward] Jacob.” The Hebrew term שְׁבוּת (shevut) is apparently a cognate accusative of שׁוּב (shuv). See Pss 14:7; 53:6.
  3. Psalm 85:2 tn Heb “lifted up.”
  4. Psalm 85:2 tn Heb “covered over.”
  5. Psalm 85:3 tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81. See Pss 69:24; 78:49.
  6. Psalm 85:4 tn Heb “break your displeasure with us.” Some prefer to emend הָפֵר (hafer, “break”) to הָסֵר (haser, “turn aside”).
  7. Psalm 85:5 tn Heb “Will your anger stretch to a generation and a generation?”
  8. Psalm 85:8 sn I will listen. Having asked for the Lord’s favor, the psalmist (who here represents the nation) anticipates a divine word of assurance.
  9. Psalm 85:8 tn Heb “speak.” The idiom “speak peace” refers to establishing or maintaining peaceful relations with someone (see Gen 37:4; Zech 9:10; cf. Ps 122:8).
  10. Psalm 85:8 tn Heb “to his people and to his faithful followers.” The translation assumes that “his people” and “his faithful followers” are viewed as identical here.
  11. Psalm 85:8 tn Or “yet let them not.” After the negative particle אֵל (ʾel), the prefixed verbal form is jussive, indicating the speaker’s desire or wish.
  12. Psalm 85:9 tn Heb “certainly his deliverance [is] near to those who fear him.”
  13. Psalm 85:9 tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with ל (lamed), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.
  14. Psalm 85:10 tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.
  15. Psalm 85:10 sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.
  16. Psalm 85:11 sn The psalmist already sees undeniable signs of God’s faithfulness and expects deliverance to arrive soon.
  17. Psalm 85:12 tn Heb “what is good.”
  18. Psalm 85:12 tn Both “bestow” and “yield” translate the same Hebrew verb (נָתַן, natan). The repetition of the word emphasizes that agricultural prosperity is the direct result of divine blessing.
  19. Psalm 85:13 tn Or “will go.”
  20. Psalm 85:13 tn Or “will prepare.”
  21. Psalm 85:13 tn Heb “and it prepares for a way his footsteps.” Some suggest emending וְיָשֵׂם (veyasem, “and prepares”) to וְשָׁלוֹם (veshalom, “and peace”) since “deliverance” and “peace” are closely related earlier in v. 13. This could be translated, “and peace [goes ahead, making] a pathway for his footsteps” (cf. NEB).
New English Translation (NET)

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Proverbs 13:7-8

There is one who pretends to be rich[a] and yet has nothing;
another pretends to be poor[b] and yet possesses great wealth.[c]
The ransom[d] of a person’s[e] life is his wealth,
thus the poor person has never heard[f] a threat.[g]


  1. Proverbs 13:7 tn The Hitpael of עָשַׁר (ʿashar, “to be rich”) means “to pretend to be rich” (BDB 799 s.v. עָשַׁר Hithp). Here the Hitpael means to show or present oneself in a state (cf. GKC 1256 §54e, Joüon 147 §53i, IBHS 431 §26.2f).
  2. Proverbs 13:7 tn The Hitpolel of רוּשׁ (rush, “to be poor”) means “to pretend to be poor” (BDB 930 s.v. Hithpolel). The Hitpolel forms of hollow root verbs are the equivalent of Hitpael forms; this Hitpolel functions like the Hitpael in the first part of the verse.
  3. Proverbs 13:7 sn The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not be wrong, the proverb is instructing people to be honest. An empty pretentious display or a concealing of wealth can come to no good.
  4. Proverbs 13:8 sn As the word “ransom” (כֹּפֶר, cofer) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail—he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.
  5. Proverbs 13:8 tn Heb “the life of a man.”
  6. Proverbs 13:8 tn Heb “has not heard.” The perfect verb form has been chosen to emphasize the pattern that has been known from past experience. It implies that the pattern is unlikely to change.
  7. Proverbs 13:8 tn The term גְּעָרָה (geʿarah) may mean (1) “rebuke” (so KJV, NASB) or (2) “threat” (so NIV; cf. ASV, NRSV, NLT). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV “the poor don’t have that problem”).
New English Translation (NET)

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