The Daily Audio Bible Reading for Monday April 17, 2023 (NIV)

Joshua 15

15 The land allotted to the tribe of Judah by its clans reached to the border of Edom, to the wilderness of Zin in the Negev far to the south.[a] Their southern border started at the southern tip of the Salt Sea,[b] extended[c] south of the Scorpion Ascent,[d] crossed to Zin, went up from the south to Kadesh Barnea, crossed to Hezron, went up to Addar, and turned toward Karka. It then crossed to Azmon, extended to the Stream of Egypt,[e] and ended at the Mediterranean Sea. This was their[f] southern border.

The eastern border was the Salt Sea to the mouth[g] of the Jordan River.[h]

The northern border started north of the Salt Sea at the mouth of the Jordan,[i] went up to Beth Hoglah, crossed north of Beth Arabah, and went up to the Stone of Bohan son of Reuben. It then went up to Debir from the Valley of Achor, turning northward to Gilgal (which is opposite the Pass[j] of Adummim south of the valley), crossed to the waters of En Shemesh and extended to En Rogel. It then went up the Valley of Ben Hinnom to the slope of the Jebusites on the south (that is, Jerusalem), going up to the top of the hill opposite the Valley of Ben Hinnom to the west, which is at the end of the Valley of the Rephaites to the north. It then went from the top of the hill to the spring of the waters of Nephtoah, extended to the cities of Mount Ephron, and went to Baalah (that is, Kiriath Jearim). 10 It then turned from Baalah westward to Mount Seir, crossed to the slope of Mount Jearim on the north (that is Kesalon), descended to Beth Shemesh, and crossed to Timnah. 11 It then extended to the slope of Ekron to the north, went toward Shikkeron, crossed to Mount Baalah, extended to Jabneel, and ended at the sea.

12 The western border was the Mediterranean Sea.[k] These were the borders of the tribe of Judah and its clans.[l]

13 Caleb son of Jephunneh was assigned Kiriath Arba (that is Hebron) within the tribe of Judah, according to the Lord’s instructions to Joshua. (Arba was the father of Anak.)[m] 14 Caleb drove out[n] from there three Anakites—Sheshai, Ahiman, and Talmai, descendants of Anak. 15 From there he attacked the people of Debir.[o] (Debir used to be called Kiriath Sepher.) 16 Caleb said, “To the man who attacks and captures Kiriath Sepher I will give my daughter Achsah as a wife.” 17 When Othniel son of Kenaz, Caleb’s brother,[p] captured it, Caleb[q] gave Achsah his daughter to him as a wife.

18 One time Achsah[r] came and charmed her father[s] so that she could ask him for some land. When she got down from her donkey, Caleb said to her, “What would you like?” 19 She answered, “Please give me a special present.[t] Since you have given me land in the Negev, now give me springs of water.” So he gave her both the upper and lower springs.

20 This is the land assigned to the tribe of Judah by its clans:[u] 21 These cities were located at the southern extremity of Judah’s tribal land near the border of Edom:[v] Kabzeel, Eder, Jagur, 22 Kinah, Dimonah, Adadah, 23 Kedesh, Hazor, Ithnan, 24 Ziph, Telem, Bealoth, 25 Hazor Hadattah, Kerioth Hezron (that is, Hazor), 26 Amam, Shema, Moladah, 27 Hazar Gaddah, Heshbon, Beth Pelet, 28 Hazar Shual, Beer Sheba, Biziothiah, 29 Baalah, Iim, Ezem, 30 Eltolad, Kesil, Hormah, 31 Ziklag, Madmannah, Sansannah, 32 Lebaoth, Shilhim, Ain, and Rimmon—a total of twenty-nine cities and their towns.[w]

33 These cities were[x] in the foothills:[y] Eshtaol, Zorah, Ashnah, 34 Zanoah, En Gannim, Tappuah, Enam, 35 Jarmuth, Adullam, Socoh, Azekah, 36 Shaaraim, Adithaim, and Gederah (or Gederothaim)—a total of fourteen cities and their towns.

37 Zenan, Hadashah, Migdal Gad, 38 Dilean, Mizpah, Joktheel, 39 Lachish, Bozkath, Eglon, 40 Cabbon, Lahmas, Kitlish, 41 Gederoth, Beth Dagon, Naamah, and Makkedah—a total of sixteen cities and their towns.

42 Libnah, Ether, Ashan, 43 Iphtah, Ashnah, Nezib, 44 Keilah, Achzib, and Mareshah—a total of nine cities and their towns.

45 Ekron and its surrounding towns[z] and settlements; 46 from Ekron westward, all those in the vicinity of Ashdod and their towns; 47 Ashdod with its surrounding towns and settlements, and Gaza with its surrounding towns and settlements, as far as the Stream of Egypt[aa] and the border at the Mediterranean Sea.[ab]

48 These cities were[ac] in the hill country: Shamir, Jattir, Socoh, 49 Dannah, Kiriath Sannah (that is, Debir), 50 Anab, Eshtemoh, Anim, 51 Goshen, Holon, and Giloh—a total of eleven cities and their towns.

52 Arab, Dumah,[ad] Eshan, 53 Janim, Beth Tappuah, Aphekah, 54 Humtah, Kiriath Arba (that is, Hebron), and Zior—a total of nine cities and their towns.

55 Maon, Carmel, Ziph, Juttah, 56 Jezreel, Jokdeam, Zanoah, 57 Kain, Gibeah, and Timnah—a total of ten cities and their towns.

58 Halhul, Beth Zur, Gedor, 59 Maarath, Beth Anoth, and Eltekon—a total of six cities and their towns.

60 Kiriath Baal (that is, Kiriath Jearim) and Rabbah—a total of two cities and their towns.

61 These cities were[ae] in the wilderness: Beth Arabah, Middin, Secacah, 62 Nibshan, the City of Salt, and En Gedi—a total of six cities and their towns.

63 The men of Judah were unable to conquer the Jebusites living in Jerusalem. The Jebusites live with the people of Judah in Jerusalem to this very day.[af]


  1. Joshua 15:1 tn Heb “The lot was to the tribe of the sons of Judah by their clans to the border of Edom, the wilderness of Zin toward the south, southward.”
  2. Joshua 15:2 tn Heb “Their southern border was from the end of the Salt Sea, from the tongue that faces to the south.”sn The Salt Sea is another name for the Dead Sea (also in v. 5).
  3. Joshua 15:3 tn Heb “went out.”
  4. Joshua 15:3 tn Or “the Ascent of Akrabbim” (עַקְרַבִּים [ʿaqrabbim] means “scorpions” in Hebrew).
  5. Joshua 15:4 tn Traditionally “the Brook of Egypt,” although a number of recent translations have “the Wadi of Egypt” (cf. NAB, NIV, NRSV).
  6. Joshua 15:4 tn The translation follows the LXX at this point. The MT reads, “This will be your southern border.”
  7. Joshua 15:5 tn Heb “end.”
  8. Joshua 15:5 tn The word “River” is not in the Hebrew text, but has been supplied for clarity.
  9. Joshua 15:5 tn Heb “the border on the northern side was from the tongue of the sea, from the end of the Jordan.”
  10. Joshua 15:7 tn Or “ascent.”
  11. Joshua 15:12 tn Heb “the Great Sea,” the typical designation for the Mediterranean Sea.
  12. Joshua 15:12 tn Heb “this was the border of the sons of Judah round about, by their clans.”
  13. Joshua 15:13 tn Heb “To Caleb son of Jephunneh he gave a portion in the midst of the sons of Judah according to the mouth [i.e., command] of the Lord to Joshua, Kiriath Arba (the father of Anak), it is Hebron.”
  14. Joshua 15:14 tn Or “dispossessed.”
  15. Joshua 15:15 tn Heb “he went up against the inhabitants of Debir.”
  16. Joshua 15:17 tn “Caleb’s brother” may refer either to Othniel or to Kenaz. If Kenaz was the brother of Caleb, Othniel is Caleb’s nephew.
  17. Joshua 15:17 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
  18. Joshua 15:18 tn Heb “she”; the referent (Achsah) has been specified in the translation for clarity.
  19. Joshua 15:18 tn Heb “him.” The referent of the pronoun could be Othniel, in which case the translation would be “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Achsah, not Othniel, makes the request in v. 19. The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18//Judges 1:14, ” CBQ 46 (1984): 18-22. This incident is also recorded in Judg 1:14.
  20. Joshua 15:19 tn Elsewhere this Hebrew word (בְּרָכָה, berakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; 2 Kgs 5:15).
  21. Joshua 15:20 tn Heb “This is the inheritance of the tribe of the sons of Judah by their clans.”
  22. Joshua 15:21 tn Heb “and the cities were at the end of the tribe of the sons of Judah, at the border of Edom, to the south.”
  23. Joshua 15:32 tn The total number of names in the list is thirty-six, not twenty-nine. Perhaps (1) some of the names are alternatives (though the text appears to delineate clearly such alternative names here and elsewhere, see vv. 8, 9, 10, 13, 25b) or (2), more likely, later scribes added to a list originally numbering twenty-nine and failed to harmonize the concluding summary statement with the expanded list.
  24. Joshua 15:33 tn The words “these cities were” have been supplied for English stylistic reasons.
  25. Joshua 15:33 tn The foothills (שְׁפֵלָה, shephelah) are the region between the Judean hill country and the Mediterranean coastal plain.
  26. Joshua 15:45 tn Heb “daughters.”
  27. Joshua 15:47 tn See the note on this place name in 15:4.
  28. Joshua 15:47 tn Heb “the Great Sea,” the typical designation for the Mediterranean Sea.
  29. Joshua 15:48 tn The words “These cities were” have been supplied in the translation for English stylistic reasons.
  30. Joshua 15:52 tc Some Hebrew mss and some mss of the LXX read “Rumah” in place of “Dumah.”
  31. Joshua 15:61 tn The words “These cities were” have been supplied for English stylistic reasons.
  32. Joshua 15:63 sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7).
New English Translation (NET)

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

Luke 18:18-43

The Wealthy Ruler

18 Now[a] a certain leader[b] asked him, “Good teacher, what must I do to inherit eternal life?”[c] 19 Jesus[d] said to him, “Why do you call me good?[e] No one is good except God alone. 20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’”[f] 21 The man[g] replied, “I have wholeheartedly obeyed[h] all these laws[i] since my youth.”[j] 22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have[k] and give the money[l] to the poor,[m] and you will have treasure[n] in heaven. Then[o] come, follow me.” 23 But when the man[p] heard this he became very sad,[q] for he was extremely wealthy. 24 When Jesus noticed this,[r] he said, “How hard[s] it is for the rich to enter the kingdom of God![t] 25 In fact, it is easier for a camel to go through the eye of a needle[u] than for a rich person to enter the kingdom of God.” 26 Those who heard this said, “Then[v] who can be saved?”[w] 27 He replied, “What is impossible[x] for mere humans[y] is possible for God.” 28 And Peter said, “Look, we have left everything we own[z] to follow you! 29 Then[aa] Jesus[ab] said to them, “I tell you the truth,[ac] there is no one who has left home or wife or brothers[ad] or parents or children for the sake of God’s kingdom 30 who will not receive many times more[ae] in this age[af]—and in the age to come, eternal life.”[ag]

Another Prediction of Jesus’ Passion

31 Then[ah] Jesus[ai] took the twelve aside and said to them, “Look, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished.[aj] 32 For he will be handed over[ak] to the Gentiles; he will be mocked,[al] mistreated,[am] and spat on.[an] 33 They will flog him severely[ao] and kill him. Yet[ap] on the third day he will rise again.” 34 But[aq] the twelve[ar] understood none of these things. This[as] saying was hidden from them, and they did not grasp[at] what Jesus meant.[au]

Healing a Blind Man

35 As[av] Jesus[aw] approached[ax] Jericho, a blind man was sitting by the road begging. 36 When he heard a crowd going by, he asked what was going on. 37 They[ay] told him, “Jesus the Nazarene is passing by.” 38 So[az] he called out,[ba] “Jesus, Son of David,[bb] have mercy[bc] on me!” 39 And those who were in front[bd] scolded[be] him to get him to be quiet, but he shouted[bf] even more, “Son of David, have mercy on me!” 40 So[bg] Jesus stopped and ordered the beggar[bh] to be brought to him. When the man[bi] came near, Jesus[bj] asked him, 41 “What do you want me to do for you?” He replied,[bk] “Lord, let me see again.”[bl] 42 Jesus[bm] said to him, “Receive[bn] your sight; your faith has healed you.”[bo] 43 And immediately he regained[bp] his sight and followed Jesus,[bq] praising[br] God. When[bs] all the people saw it, they too[bt] gave praise to God.


  1. Luke 18:18 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  2. Luke 18:18 tn Grk “a certain ruler.” BDAG 140 s.v. ἄρχων 2.a takes this to be a member of the Sanhedrin, but Bock understands this to be “an influential wealthy man or civic leader who may have been known for his piety” (D. L. Bock, Luke [BECNT] 2:1476).sn Only Luke states this man is a leader (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.
  3. Luke 18:18 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.
  4. Luke 18:19 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  5. Luke 18:19 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
  6. Luke 18:20 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
  7. Luke 18:21 tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
  8. Luke 18:21 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
  9. Luke 18:21 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
  10. Luke 18:21 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
  11. Luke 18:22 sn See Luke 14:33.
  12. Luke 18:22 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  13. Luke 18:22 sn See Luke 1:50-53; 6:20-23; 14:12-14.
  14. Luke 18:22 sn The call for sacrifice comes with a promise of eternal reward:…you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
  15. Luke 18:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
  16. Luke 18:23 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
  17. Luke 18:23 tn Or “very distressed” (L&N 25.277).
  18. Luke 18:24 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ƒ13 33vid M latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ƒ1 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not autographic: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA28 places the words in brackets, indicating doubts as to their Grk “him.”
  19. Luke 18:24 sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
  20. Luke 18:24 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 16.
  21. Luke 18:25 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
  22. Luke 18:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
  23. Luke 18:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  24. Luke 18:27 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
  25. Luke 18:27 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.
  26. Luke 18:28 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
  27. Luke 18:29 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  28. Luke 18:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  29. Luke 18:29 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  30. Luke 18:29 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
  31. Luke 18:30 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
  32. Luke 18:30 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
  33. Luke 18:30 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
  34. Luke 18:31 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  35. Luke 18:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  36. Luke 18:31 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
  37. Luke 18:32 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
  38. Luke 18:32 sn See Luke 22:63; 23:11, 36.
  39. Luke 18:32 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (hubrizō) can mean either “insult” or “mistreat with insolence.”
  40. Luke 18:32 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
  41. Luke 18:33 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
  42. Luke 18:33 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
  43. Luke 18:34 tn Here καί (kai) has been translated as “but” to indicate the contrast.
  44. Luke 18:34 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
  45. Luke 18:34 tn Grk “And this.” Here καί (kai) has not been translated.
  46. Luke 18:34 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
  47. Luke 18:34 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
  48. Luke 18:35 tn Grk “Now it happened that as.” 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.
  49. Luke 18:35 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
  50. Luke 18:35 tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
  51. Luke 18:37 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
  52. Luke 18:38 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
  53. Luke 18:38 tn Grk “called out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  54. Luke 18:38 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
  55. Luke 18:38 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
  56. Luke 18:39 sn That is, those who were at the front of the procession.
  57. Luke 18:39 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
  58. Luke 18:39 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
  59. Luke 18:40 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
  60. Luke 18:40 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
  61. Luke 18:40 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
  62. Luke 18:40 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  63. Luke 18:41 tn Grk “said.”
  64. Luke 18:41 tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
  65. Luke 18:42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  66. Luke 18:42 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
  67. Luke 18:42 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
  68. Luke 18:43 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
  69. Luke 18:43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  70. Luke 18:43 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
  71. Luke 18:43 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  72. Luke 18:43 tn The word “too” has been supplied for stylistic reasons.
New English Translation (NET)

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

Psalm 86

Psalm 86[a]

A prayer of David.

86 Listen,[b] O Lord. Answer me.
For I am oppressed and needy.
Protect me,[c] for I am loyal.
You are my God; deliver your servant who trusts in you.
Have mercy on me,[d] O Lord,
for I cry out to you all day long.
Make your servant[e] glad,
for to you, O Lord, I pray.[f]
Certainly,[g] O Lord, you are kind[h] and forgiving,
and show great faithfulness to all who cry out to you.
O Lord, hear my prayer.
Pay attention to my plea for mercy.
In my time of trouble I cry out to you,
for you will answer me.
None can compare to you among the gods, O Lord.
Your exploits are incomparable.[i]
All the nations, whom you created,
will come and worship you,[j] O Lord.
They will honor your name.
10 For you are great and do amazing things.
You alone are God.
11 O Lord, teach me how you want me to live.[k]
Then I will obey your commands.[l]
Make me wholeheartedly committed to you.[m]
12 O Lord, my God, I will give you thanks with my whole heart.
I will honor your name continually.[n]
13 For you will extend your great loyal love to me,[o]
and will deliver my life[p] from the depths of Sheol.[q]
14 O God, arrogant men attack me;[r]
a gang[s] of ruthless men, who do not respect you, seek my life.[t]
15 But you, O Lord, are a compassionate and merciful God.
You are patient[u] and demonstrate great loyal love and faithfulness.[v]
16 Turn toward me and have mercy on me.
Give your servant your strength.
Deliver this son of your female servant.[w]
17 Show me evidence of your favor.[x]
Then those who hate me will see it and be ashamed,[y]
for you, O Lord, will help me and comfort me.[z]


  1. Psalm 86:1 sn Psalm 86. The psalmist appeals to God’s mercy as he asks for deliverance from his enemies.
  2. Psalm 86:1 tn Heb “turn your ear.”
  3. Psalm 86:2 tn Heb “my life.”
  4. Psalm 86:3 tn Or “show me favor.”
  5. Psalm 86:4 tn Heb “the soul of your servant.”
  6. Psalm 86:4 tn Heb “I lift up my soul.”
  7. Psalm 86:5 tn Or “for.”
  8. Psalm 86:5 tn Heb “good.”
  9. Psalm 86:8 tn Heb “and there are none like your acts.”
  10. Psalm 86:9 tn Or “bow down before you.”
  11. Psalm 86:11 tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles he expects the psalmist to follow. See Pss 25:4; 27:11.
  12. Psalm 86:11 tn Heb “I will walk in your truth.” The Lord’s commandments are referred to as “truth” here because they are a trustworthy and accurate expression of the divine will. See Ps 25:5.
  13. Psalm 86:11 tn Heb “Bind my heart to the fearing of your name.” The verb translated “bind” occurs only here in the Piel stem. It appears twice in the Qal, meaning “be joined” in both cases (Gen 49:6; Isa 14:20). To “fear” God’s name means to have a healthy respect for him which in turn motivates one to obey his commands (see Pss 61:5; 102:15).
  14. Psalm 86:12 tn Or “forever.”
  15. Psalm 86:13 tn Heb “for your loyal love [is] great over me.”
  16. Psalm 86:13 tn Or “for he will have delivered my life.” The verb form indicates a future perfect here.
  17. Psalm 86:13 tn Or “lower Sheol.”
  18. Psalm 86:14 tn Heb “rise up against me.”
  19. Psalm 86:14 tn Or “assembly.”
  20. Psalm 86:14 tn Heb “seek my life and do not set you before them.” See Ps 54:3.
  21. Psalm 86:15 tn Heb “slow to anger.”
  22. Psalm 86:15 tn Heb “and great of loyal love and faithfulness.”sn The psalmist’s confession of faith in this verse echoes Exod 34:6.
  23. Psalm 86:16 tn Heb “the son of your female servant.” The phrase “son of a female servant” (see also Ps 116:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The phrase may be used metaphorically and idiomatically to emphasize the psalmist’s humility before the Lord and his status as the Lord’s servant. Or it may be a reference to the psalmist’s own mother who also was a servant of the Lord.
  24. Psalm 86:17 tn Heb “Work with me a sign for good.” The expression “work a sign” also occurs in Judg 6:17.
  25. Psalm 86:17 tn After the imperative in the preceding line (“work”), the prefixed verb forms with prefixed vav (ו) conjunctive indicate purpose or result.
  26. Psalm 86:17 tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the Lord will be followed by his intervention. Another option is to understand the forms as future perfects (“for you, O Lord, will have helped me and comforted me”).
New English Translation (NET)

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Proverbs 13:9-10

The light[a] of the righteous shines brightly,[b]
but the lamp[c] of the wicked goes out.[d]
10 With pride[e] comes only[f] contention,
but wisdom is with the well-advised.[g]


  1. Proverbs 13:9 sn The images of “light” and “darkness” are used frequently in scripture. Here “light” is an implied comparison: “light” represents life, joy, and prosperity; “darkness” signifies adversity and death. So the “light of the righteous” represents the prosperous life of the righteous.
  2. Proverbs 13:9 tn The verb יִשְׂמָח (yismakh) is normally translated “to make glad; to rejoice.” But with “light” as the subject, it has the connotation “to shine brightly” (see G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 180).
  3. Proverbs 13:9 sn The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.
  4. Proverbs 13:9 tc The LXX adds, “Deceitful souls go astray in sins, but the righteous are pitiful and merciful.” tn The verb דָּעַךְ (daʿakh) means “to go out [in reference to a fire or lamp]; to be extinguished.” The idea is that of being made extinct, snuffed out (cf. NIV, NLT). The imagery may have been drawn from the sanctuary where the flame was to be kept burning perpetually. Not so with the wicked.
  5. Proverbs 13:10 sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.
  6. Proverbs 13:10 tn The particle רַק (raq, “only”) modifies the noun “contention”—only contention can come from such a person.
  7. Proverbs 13:10 tn The Niphal of יָעַץ (yaʿats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).
New English Translation (NET)

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