4/20/2023 DAB Transcript

Joshua 21:1-22:20, Luke 20:1-26, Psalm 89:1-13, Proverbs 13:15-16

Today is the 20th day of April, welcome to the Daily Audio Bible. I am Brian. It is wonderful to be here with you today as we gather to take the next step forward together. And our next step, leads us back into the Book of Joshua. We’ve been working our way through Joshua and…and entering the Promised Land and settling the Promised Land. And so, we pick up that story today. Joshua chapter 21 verse 1 through 22 verse 20, today.

Commentary:

Okay, let’s talk about sound biting. In our culture, we like, we try to distill things down to the headline. So, if there’s an interview going on we’re looking for the soundbite moment, the moment the becomes the headline that reduces all of the nuance of the conversation down to the headline, because our culture is moving so fast, information is so available. It’s flying so fast at us that that’s kind of what we can handle the headlines. It’s just that the headlines aren’t the story. They’re the headline. And so, when we’re just paying attention to the headlines, or the talking heads who are not looking at the story but are trying to interpret the headlines, then it’s super easy for people to get destroyed in the mix, because nobody’s life is a headline. I mean what if somebody put a headline on your life today with film at 11 like, story at 11. You’d be like what are we talk, wait a minute, what’s the headline, what…what are we talking about here. And what if the headline were to put you in a bad light and you’re like that’s not the story. That’s not how that happened, that’s not who I am. But when people simply consume headlines, they simply consume people’s lives at the same time. They could be like cool, what does that got to do the Bible? What we watched today in the Gospel of Luke was the attempt to reduce…reduce Jesus into a headline or a soundbite. So, chapter 20 of the Gospel of Luke, which we read today, begins that Jesus’s teaching the temple courts. He’s in Jerusalem, He’s doing what He said to do, preaching the good news. And the religious authorities, the chief priests, the teachers of the law and the elders approached Jesus with a question. By what authority are you doing these things, who gave you this authority? It’s this kind of gotcha question where there’s gonna be no good answer and it’s going to get turned into a soundbite that puts Jesus in a bad light, and He knows what they’re doing. And so, He’s like, look, let me ask you a question that will reveal for all of us what’s really going on here, because you’re trying to put me in a position where there is no answer. So, He asked them, what about John? Was John’s baptism from heaven or did he make it up? Is it a human thing? He put them in the position they were trying to put Him in, and as the Gospel of Luke tells us, they have to go and discuss this among themselves because now they realize there is no answer for them to give. He’s put them in the same position. And so, they have to come back and ultimately say, we don’t know. And why did they say that? Because if they say he was from heaven, Jesus will ask why didn’t you believe him. And if they say he made it all up, its of human origin, then the people will be angry. They think the people will stone us. I’m quoting from Luke, “the people will stone us, because they’re persuaded that John was a prophet.” And so, they say we don’t know. And so, Jesus says, great no answer that I would’ve given you would have given you the answer. I’m not giving you an answer. But he actually did give them an answer by immediately turning as a rabbi into a parable about a man who planted a vineyard and rented it to some farmers and went away for a long time. And in this parable, the man who planted the vineyard is God, and the tenants are the religious leaders, the scribes and Pharisees and teachers of the law, and the elders. And so, the man, God plants a vineyard and puts it in the charge of tenants. And when it’s time for the harvest, he sends for the share of the harvest. And with escalating violence they continue to throw out those who have come to collect on behalf of the master. The ones that are sent to collect, represent the prophetic voices that were sent over and over, over many generations, to God’s people. So, these mouthpieces, these voices, these people carrying the authority of the master to come and deliver a message and collect, are abused and thrown out as the prophets were. And then the owner of the vineyard. So, God said, what shall I do? I will send my son, whom I love, perhaps they will respect him, but when the tenants, right, the religious leaders saw him, they talked the matter over. This is the heir, they said, let’s kill him and the inheritance will be ours. So, they threw him out of the vineyard and killed him. Which is a prophetic word about what is about to happen. It’s like Jesus is telling the story that is about to happen. And they have this opportunity to recognize what’s about to happen and choose a different path. But that’s not what happens, they kill Jesus. What then will the owner of the vineyard do to them, Jesus asks? He will come and kill those tenants and give the vineyard to others. The whole parable is to allow the people, the religious leaders, who know what He’s saying, to have this moment, this opportunity, this clarity before they continue forward. And as the Gospel of Luke tells us, the teachers of the law and the chief priests looked for a way to arrest Him immediately, because He knew, because they knew He had spoken this parable against them. But they were afraid of the people. So, rather than arresting Him, because they were afraid of the people, they tried to soundbite Him again and catch Him again. So, I quote from the Gospel of Luke, “keeping a close watch on Him, they sent spies who pretended to be sincere.” They hoped to catch Jesus in something He said, so that they might hand him over to the power and authority of the governor. And so, they sent people to ask Jesus questions about taxes, something they could get Jesus in trouble with the Romans. Jesus knows again what’s going on and brilliantly answers them. The question is do we pay taxes to Caesar or not. Jesus says show me a denarius, like, show me some money. Whose image is on this money? Caesars, they replied. And so, He says, then give to Caesar what belong to Caesar and give to God what is God’s. That’s a soundbite all right, but not the soundbite they were looking for. Not the way that they were trying to reduce Jesus to headline, turn Him over to the Romans and get rid of Him. But if we zoom forward into our own culture today, the idea of being trapped by words and malicious things happening once the words are reduced down into soundbites or headlines, this happens all of the time. This happens at work, this happens at school, this happens at home. This happens on the news; this happens on the Internet. This happens all of the time where we’re like trying to trap each other and reduce the whole thing down into a morsel, when there’s a whole story. We have an example of this in our Savior. We saw how He handled this kind of situation, but He had nothing to hide. And so, much of the time this sound biting you’re trying to reduce things that is trying to flesh out what’s hidden and He had nothing to hide. And so, He was able to clearheadedly see what was going on, what was flying at Him, to see the motive, so that He knew how to respond. And we see, from these examples today, that His responses expose the motive. Jesus didn’t get mad and go on some kind of tirade and say something that He would regret and something that would trap Him. He didn’t resort to any of that kind of aggression. He just simply told the truth and exposed what was going on. We can be the same way, if we’ll slow down, if we’ll pay attention, if we won’t be entrapped by words, if we won’t try to set word traps for others. The problem is, the problem is we have a culture, a Christian culture and we participate in this kind of stuff in the same way that the religious culture at the time of Jesus was attempting to box Him in. Let’s pay attention to what’s going on in Luke here. It’s not the people that are upset with Jesus. It’s not the Romans that are upset with Jesus. It’s the people in religious control that are upset with Jesus. It’s this, this is all a religious people thing that is going on in the Gospel of Luke today. Highly educated, trained, superior like the elite. The people in Jerusalem at the temple. It’s they that are doing this to Jesus. Maybe we could consider how we stop doing this to each other because there’s more to anyone than some kind of headline about them.

Prayer:

Jesus, we invite You into that. That requires us to slow down and take a broader view and understand that humanity is much more complicated than soundbites and we are much more complicated than we can even understand about ourselves. And so, grace and mercy and love should pour into us, empathy should pour out from us, that we may be able to have eyes to see and ears to hear what’s really going on. So that we might, through the power of your Holy Spirit address what’s really going on instead of all of the superficial things. Come, Holy Spirit, give us eyes to see and ears to hear. We pray, in the name of Jesus our Lord, we ask. Amen.

Announcements:

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

Prayer and Encouragements:

Hello, my DAB family, this is Mark Street from Sydney, Australia. Today is Thursday, the 13th of February and I’m just calling in for Show Me God’s Love. I heard you on this week’s community prayer. I just had a feeling, just to call in. Just to pray for you, Show Me God’s Love. I don’t know what it’s about, but I just want to pray for you. So, dear Heavenly Father, I thank you for Show Me God’s Love and his participation in this community. We love him very much, as You do, Father. I ask You to bless him in all things that he needs blessing in. Bless his family, his extended family and his life, Lord. Lord, restore anything to him that needs to be restored. Remove anything from his life that needs to be removed so that he and his extended family will feel Your love, more and more. In Your name, I pray. Amen. Love you family. Mark Street from Sydney, Australia. Bye.

Hi, my name is Becca in Bellingham. I am calling for prayers for myself and my whole family. My mom died last Monday morning and the whole family is just missing her and all 25 grandchildren are going to just have this hole in their life. And I’m just asking for prayers for God to surround us with His comfort and care. I have felt Jesus so near and I just pray that He would continue to be near us. And I thank Him for all the years that He did give us with our precious fierce loving sweet mother. Just asking you to lift us up in prayer. This is Becca in Bellingham. Thank you.

Good evening family. It’s Soaring on Eagles Wings from Canada. And this evening, I want to pray for all the pastors in the Daily Audio Bible family, including Pastor Brian, of course. Because Shepherding outside Seattle pastor called in and wanted prayers for himself and his small congregation. And as my friends and I were studying Salomon this week, Salomon recognized that he had an enormous group of people that he had to lead. And when it was asked what he wanted, he told God it was wisdom to care for the people. And so, I’m gonna pray this over our pastors. And I pray God and I thank you for the pastors You have given unto us who fill us with knowledge and understanding. Thank you that those who are placed over us, to feed us up would fear no more, nor are we dismayed or lacking in anyway. Thank You Father for watching over our pastors and their families, their marriages, their homes, their possessions, their congregation. For giving your angels charge over them to keep them in all their ways. May no evil befall them, and no plague come near dwelling. Thank you that they are intent in your words, they incline their ears to Your sayings, they do not let them deprive from their eyes. And they keep them in the midst of their hearts. Your word is life unto them and health to all their flesh. Oh, so I pray for them as they go forth, standing on your word and being nourished by Your Holy Spirit. So, as they shepherd the flock that You have …

Greetings, from Springfield, Missouri, fellow DABers, I’m calling in a prayer in response to the wife that called in for her husband and the group that went hiking and lost one of their hikers to a tragic fall. So, that I’m just calling on You right now, God, that You would come alongside each one of these men and their families. And especially the family of the lost man that God that You would come along and sit beside them and minister to them, God. That Your word says that You are close to the crushed in spirit and the broken hearts. So, God, I just pray that You make Yourself Holy, present with them, God. That they could almost reach out and touch You, feeling Your presence, Lord. And God, that You would be with this family, who lost their father, their husband. God, that You would be gracious and merciful to them, God. That they would have a community of believers surround them, minister to them, comfort them, and walk this jury of grief with them. God, that You are the great healer and merciful, compassionate Father, and they would see that in this time. We thank you Jesus, that You’re a personal, up-close God, that cares deeply for us.

Hey family, how are you? It’s Prodigal returning. Anyway, I’ve been with Brian and you guys for 18 years or whatever and just for some reason, just tried some other things. They were good, the Chosen and worked with some other good people but got very crushed financially, physically. Three bad surgeries didn’t work. So, I want to get out my point. As I was driving yesterday, and I, all of a sudden, Blind Tony’s poem on the 14th came on. Which was exactly the most convicting, perfect thing I could ever need. And…and I want to thank you Blind Tony, I really do. I’ve listened to you from the beginning, bro. And then a few of you who know my story, I was on the edge a long, long time ago. And was gonna take myself out and I’m sitting there, just ready to do it, guns in my hand, in my lap, and all of a sudden, the Daily Audio Bible comes on and there’s Brian. And so, God wants me to do something. I just pray, I need your prayers to help me figure it out. Because I am physically broken, spiritually broken, financially destroyed, and that’s not important, I need to get back and walk with Him. We used to walk on the beach every morning, Jesus and I. Somehow, I lost that. I’m back, I’m coming back. And I hope to be able to pitch in and add to the light here. So, God bless you all. Know I pray for you, I’ve been praying for you guys forever. So, I’m back. God Bless you. Prodigal out.

The Daily Audio Bible Reading for Thursday April 20, 2023 (NIV)

Joshua 21:1-22:20

The Towns Given to the Levites

21 Then the leaders of the tribe of Levi came to consult with Eleazar the priest, Joshua son of Nun, and the leaders of the other tribes of Israel. They came to them at Shiloh in the land of Canaan and said, “The Lord commanded Moses to give us towns to live in and pasturelands for our livestock.” So by the command of the Lord the people of Israel gave the Levites the following towns and pasturelands out of their own grants of land.

The descendants of Aaron, who were members of the Kohathite clan within the tribe of Levi, were allotted thirteen towns that were originally assigned to the tribes of Judah, Simeon, and Benjamin. The other families of the Kohathite clan were allotted ten towns from the tribes of Ephraim, Dan, and the half-tribe of Manasseh.

The clan of Gershon was allotted thirteen towns from the tribes of Issachar, Asher, Naphtali, and the half-tribe of Manasseh in Bashan.

The clan of Merari was allotted twelve towns from the tribes of Reuben, Gad, and Zebulun.

So the Israelites obeyed the Lord’s command to Moses and assigned these towns and pasturelands to the Levites by casting sacred lots.

The Israelites gave the following towns from the tribes of Judah and Simeon 10 to the descendants of Aaron, who were members of the Kohathite clan within the tribe of Levi, since the sacred lot fell to them first: 11 Kiriath-arba (that is, Hebron), in the hill country of Judah, along with its surrounding pasturelands. (Arba was an ancestor of Anak.) 12 But the open fields beyond the town and the surrounding villages were given to Caleb son of Jephunneh as his possession.

13 The following towns with their pasturelands were given to the descendants of Aaron the priest: Hebron (a city of refuge for those who accidentally killed someone), Libnah, 14 Jattir, Eshtemoa, 15 Holon, Debir, 16 Ain, Juttah, and Beth-shemesh—nine towns from these two tribes.

17 From the tribe of Benjamin the priests were given the following towns with their pasturelands: Gibeon, Geba, 18 Anathoth, and Almon—four towns. 19 So in all, thirteen towns with their pasturelands were given to the priests, the descendants of Aaron.

20 The rest of the Kohathite clan from the tribe of Levi was allotted the following towns and pasturelands from the tribe of Ephraim: 21 Shechem in the hill country of Ephraim (a city of refuge for those who accidentally killed someone), Gezer, 22 Kibzaim, and Beth-horon—four towns.

23 The following towns and pasturelands were allotted to the priests from the tribe of Dan: Eltekeh, Gibbethon, 24 Aijalon, and Gath-rimmon—four towns.

25 The half-tribe of Manasseh allotted the following towns with their pasturelands to the priests: Taanach and Gath-rimmon—two towns. 26 So in all, ten towns with their pasturelands were given to the rest of the Kohathite clan.

27 The descendants of Gershon, another clan within the tribe of Levi, received the following towns with their pasturelands from the half-tribe of Manasseh: Golan in Bashan (a city of refuge for those who accidentally killed someone) and Be-eshterah—two towns.

28 From the tribe of Issachar they received the following towns with their pasturelands: Kishion, Daberath, 29 Jarmuth, and En-gannim—four towns.

30 From the tribe of Asher they received the following towns with their pasturelands: Mishal, Abdon, 31 Helkath, and Rehob—four towns.

32 From the tribe of Naphtali they received the following towns with their pasturelands: Kedesh in Galilee (a city of refuge for those who accidentally killed someone), Hammoth-dor, and Kartan—three towns. 33 So in all, thirteen towns with their pasturelands were allotted to the clan of Gershon.

34 The rest of the Levites—the Merari clan—were given the following towns with their pasturelands from the tribe of Zebulun: Jokneam, Kartah, 35 Dimnah, and Nahalal—four towns.

36 From the tribe of Reuben they received the following towns with their pasturelands: Bezer, Jahaz,[a] 37 Kedemoth, and Mephaath—four towns.

38 From the tribe of Gad they received the following towns with their pasturelands: Ramoth in Gilead (a city of refuge for those who accidentally killed someone), Mahanaim, 39 Heshbon, and Jazer—four towns. 40 So in all, twelve towns were allotted to the clan of Merari.

41 The total number of towns and pasturelands within Israelite territory given to the Levites came to forty-eight. 42 Every one of these towns had pasturelands surrounding it.

43 So the Lord gave to Israel all the land he had sworn to give their ancestors, and they took possession of it and settled there. 44 And the Lord gave them rest on every side, just as he had solemnly promised their ancestors. None of their enemies could stand against them, for the Lord helped them conquer all their enemies. 45 Not a single one of all the good promises the Lord had given to the family of Israel was left unfulfilled; everything he had spoken came true.

The Eastern Tribes Return Home

22 Then Joshua called together the tribes of Reuben, Gad, and the half-tribe of Manasseh. He told them, “You have done as Moses, the servant of the Lord, commanded you, and you have obeyed every order I have given you. During all this time you have not deserted the other tribes. You have been careful to obey the commands of the Lord your God right up to the present day. And now the Lord your God has given the other tribes rest, as he promised them. So go back home to the land that Moses, the servant of the Lord, gave you as your possession on the east side of the Jordan River. But be very careful to obey all the commands and the instructions that Moses gave to you. Love the Lord your God, walk in all his ways, obey his commands, hold firmly to him, and serve him with all your heart and all your soul.” So Joshua blessed them and sent them away, and they went home.

Moses had given the land of Bashan, east of the Jordan River, to the half-tribe of Manasseh. (The other half of the tribe was given land west of the Jordan.) As Joshua sent them away and blessed them, he said to them, “Go back to your homes with the great wealth you have taken from your enemies—the vast herds of livestock, the silver, gold, bronze, and iron, and the large supply of clothing. Share the plunder with your relatives.”

So the men of Reuben, Gad, and the half-tribe of Manasseh left the rest of Israel at Shiloh in the land of Canaan. They started the journey back to their own land of Gilead, the territory that belonged to them according to the Lord’s command through Moses.

The Eastern Tribes Build an Altar

10 But while they were still in Canaan, and when they came to a place called Geliloth[b] near the Jordan River, the men of Reuben, Gad, and the half-tribe of Manasseh stopped to build a large and imposing altar.

11 The rest of Israel heard that the people of Reuben, Gad, and the half-tribe of Manasseh had built an altar at Geliloth at the edge of the land of Canaan, on the west side of the Jordan River. 12 So the whole community of Israel gathered at Shiloh and prepared to go to war against them. 13 First, however, they sent a delegation led by Phinehas son of Eleazar, the priest, to talk with the tribes of Reuben, Gad, and the half-tribe of Manasseh. 14 In this delegation were ten leaders of Israel, one from each of the ten tribes, and each the head of his family within the clans of Israel.

15 When they arrived in the land of Gilead, they said to the tribes of Reuben, Gad, and the half-tribe of Manasseh, 16 “The whole community of the Lord demands to know why you are betraying the God of Israel. How could you turn away from the Lord and build an altar for yourselves in rebellion against him? 17 Was our sin at Peor not enough? To this day we are not fully cleansed of it, even after the plague that struck the entire community of the Lord. 18 And yet today you are turning away from following the Lord. If you rebel against the Lord today, he will be angry with all of us tomorrow.

19 “If you need the altar because the land you possess is defiled, then join us in the Lord’s land, where the Tabernacle of the Lord is situated, and share our land with us. But do not rebel against the Lord or against us by building an altar other than the one true altar of the Lord our God. 20 Didn’t divine anger fall on the entire community of Israel when Achan, a member of the clan of Zerah, sinned by stealing the things set apart for the Lord[c]? He was not the only one who died because of his sin.”

Footnotes:

  1. 21:36 Hebrew Jahzah, a variant spelling of Jahaz.
  2. 22:10 Or to the circle of stones; similarly in 22:11.
  3. 22:20 The Hebrew term used here refers to the complete consecration of things or people to the Lord, either by destroying them or by giving them as an offering.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Luke 20:1-26

The Authority of Jesus Challenged

20 One day as Jesus was teaching the people and preaching the Good News in the Temple, the leading priests, the teachers of religious law, and the elders came up to him. They demanded, “By what authority are you doing all these things? Who gave you the right?”

“Let me ask you a question first,” he replied. “Did John’s authority to baptize come from heaven, or was it merely human?”

They talked it over among themselves. “If we say it was from heaven, he will ask why we didn’t believe John. But if we say it was merely human, the people will stone us because they are convinced John was a prophet.” So they finally replied that they didn’t know.

And Jesus responded, “Then I won’t tell you by what authority I do these things.”

Parable of the Evil Farmers

Now Jesus turned to the people again and told them this story: “A man planted a vineyard, leased it to tenant farmers, and moved to another country to live for several years. 10 At the time of the grape harvest, he sent one of his servants to collect his share of the crop. But the farmers attacked the servant, beat him up, and sent him back empty-handed. 11 So the owner sent another servant, but they also insulted him, beat him up, and sent him away empty-handed. 12 A third man was sent, and they wounded him and chased him away.

13 “‘What will I do?’ the owner asked himself. ‘I know! I’ll send my cherished son. Surely they will respect him.’

14 “But when the tenant farmers saw his son, they said to each other, ‘Here comes the heir to this estate. Let’s kill him and get the estate for ourselves!’ 15 So they dragged him out of the vineyard and murdered him.

“What do you suppose the owner of the vineyard will do to them?” Jesus asked. 16 “I’ll tell you—he will come and kill those farmers and lease the vineyard to others.”

“How terrible that such a thing should ever happen,” his listeners protested.

17 Jesus looked at them and said, “Then what does this Scripture mean?

‘The stone that the builders rejected
has now become the cornerstone.’[a]

18 Everyone who stumbles over that stone will be broken to pieces, and it will crush anyone it falls on.”

19 The teachers of religious law and the leading priests wanted to arrest Jesus immediately because they realized he was telling the story against them—they were the wicked farmers. But they were afraid of the people’s reaction.

Taxes for Caesar

20 Watching for their opportunity, the leaders sent spies pretending to be honest men. They tried to get Jesus to say something that could be reported to the Roman governor so he would arrest Jesus. 21 “Teacher,” they said, “we know that you speak and teach what is right and are not influenced by what others think. You teach the way of God truthfully. 22 Now tell us—is it right for us to pay taxes to Caesar or not?”

23 He saw through their trickery and said, 24 “Show me a Roman coin.[b] Whose picture and title are stamped on it?”

“Caesar’s,” they replied.

25 “Well then,” he said, “give to Caesar what belongs to Caesar, and give to God what belongs to God.”

26 So they failed to trap him by what he said in front of the people. Instead, they were amazed by his answer, and they became silent.

Footnotes:

  1. 20:17 Ps 118:22.
  2. 20:24 Greek a denarius.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Psalm 89:1-13

Psalm 89

A psalm[a] of Ethan the Ezrahite.

I will sing of the Lord’s unfailing love forever!
Young and old will hear of your faithfulness.
Your unfailing love will last forever.
Your faithfulness is as enduring as the heavens.

The Lord said, “I have made a covenant with David, my chosen servant.
I have sworn this oath to him:
‘I will establish your descendants as kings forever;
they will sit on your throne from now until eternity.’” Interlude
All heaven will praise your great wonders, Lord;
myriads of angels will praise you for your faithfulness.
For who in all of heaven can compare with the Lord?
What mightiest angel is anything like the Lord?
The highest angelic powers stand in awe of God.
He is far more awesome than all who surround his throne.
O Lord God of Heaven’s Armies!
Where is there anyone as mighty as you, O Lord?
You are entirely faithful.

You rule the oceans.
You subdue their storm-tossed waves.
10 You crushed the great sea monster.[b]
You scattered your enemies with your mighty arm.
11 The heavens are yours, and the earth is yours;
everything in the world is yours—you created it all.
12 You created north and south.
Mount Tabor and Mount Hermon praise your name.
13 Powerful is your arm!
Strong is your hand!
Your right hand is lifted high in glorious strength.

Footnotes:

  1. 89:Title Hebrew maskil. This may be a literary or musical term.
  2. 89:10 Hebrew Rahab, the name of a mythical sea monster that represents chaos in ancient literature.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Proverbs 13:15-16

15 A person with good sense is respected;
a treacherous person is headed for destruction.[a]

16 Wise people think before they act;
fools don’t—and even brag about their foolishness.

Footnotes:

  1. 13:15 As in Greek version; Hebrew reads the way of the treacherous is lasting.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


The Daily Audio Bible Reading for Wednesday April 19, 2023 (NIV)

Joshua 19-20

The Land Given to Simeon

19 The second allotment of land went to the clans of the tribe of Simeon. Their homeland was surrounded by Judah’s territory.

Simeon’s homeland included Beersheba, Sheba, Moladah, Hazar-shual, Balah, Ezem, Eltolad, Bethul, Hormah, Ziklag, Beth-marcaboth, Hazar-susah, Beth-lebaoth, and Sharuhen—thirteen towns with their surrounding villages. It also included Ain, Rimmon, Ether, and Ashan—four towns with their villages, including all the surrounding villages as far south as Baalath-beer (also known as Ramah of the Negev).

This was the homeland allocated to the clans of the tribe of Simeon. Their allocation of land came from part of what had been given to Judah because Judah’s territory was too large for them. So the tribe of Simeon received an allocation within the territory of Judah.

The Land Given to Zebulun

10 The third allotment of land went to the clans of the tribe of Zebulun.

The boundary of Zebulun’s homeland started at Sarid. 11 From there it went west, going past Maralah, touching Dabbesheth, and proceeding to the brook east of Jokneam. 12 In the other direction, the boundary went east from Sarid to the border of Kisloth-tabor, and from there to Daberath and up to Japhia. 13 Then it continued east to Gath-hepher, Eth-kazin, and Rimmon and turned toward Neah. 14 The northern boundary of Zebulun passed Hannathon and ended at the valley of Iphtah-el. 15 The towns in these areas included Kattath, Nahalal, Shimron, Idalah, and Bethlehem—twelve towns with their surrounding villages.

16 The homeland allocated to the clans of the tribe of Zebulun included these towns and their surrounding villages.

The Land Given to Issachar

17 The fourth allotment of land went to the clans of the tribe of Issachar.

18 Its boundaries included the following towns: Jezreel, Kesulloth, Shunem, 19 Hapharaim, Shion, Anaharath, 20 Rabbith, Kishion, Ebez, 21 Remeth, En-gannim, En-haddah, and Beth-pazzez. 22 The boundary also touched Tabor, Shahazumah, and Beth-shemesh, ending at the Jordan River—sixteen towns with their surrounding villages.

23 The homeland allocated to the clans of the tribe of Issachar included these towns and their surrounding villages.

The Land Given to Asher

24 The fifth allotment of land went to the clans of the tribe of Asher.

25 Its boundaries included these towns: Helkath, Hali, Beten, Acshaph, 26 Allammelech, Amad, and Mishal. The boundary on the west touched Carmel and Shihor-libnath, 27 then it turned east toward Beth-dagon, and ran as far as Zebulun in the valley of Iphtah-el, going north to Beth-emek and Neiel. It then continued north to Cabul, 28 Abdon,[a] Rehob, Hammon, Kanah, and as far as Greater Sidon. 29 Then the boundary turned toward Ramah and the fortress of Tyre, where it turned toward Hosah and came to the Mediterranean Sea.[b] The territory also included Mehebel, Aczib, 30 Ummah, Aphek, and Rehob—twenty-two towns with their surrounding villages.

31 The homeland allocated to the clans of the tribe of Asher included these towns and their surrounding villages.

The Land Given to Naphtali

32 The sixth allotment of land went to the clans of the tribe of Naphtali.

33 Its boundary ran from Heleph, from the oak at Zaanannim, and extended across to Adami-nekeb, Jabneel, and as far as Lakkum, ending at the Jordan River. 34 The western boundary ran past Aznoth-tabor, then to Hukkok, and touched the border of Zebulun in the south, the border of Asher on the west, and the Jordan River[c] on the east. 35 The fortified towns included in this territory were Ziddim, Zer, Hammath, Rakkath, Kinnereth, 36 Adamah, Ramah, Hazor, 37 Kedesh, Edrei, En-hazor, 38 Yiron, Migdal-el, Horem, Beth-anath, and Beth-shemesh—nineteen towns with their surrounding villages.

39 The homeland allocated to the clans of the tribe of Naphtali included these towns and their surrounding villages.

The Land Given to Dan

40 The seventh allotment of land went to the clans of the tribe of Dan.

41 The land allocated as their homeland included the following towns: Zorah, Eshtaol, Ir-shemesh, 42 Shaalabbin, Aijalon, Ithlah, 43 Elon, Timnah, Ekron, 44 Eltekeh, Gibbethon, Baalath, 45 Jehud, Bene-berak, Gath-rimmon, 46 Me-jarkon, Rakkon, and the territory across from Joppa.

47 But the tribe of Dan had trouble taking possession of their land,[d] so they attacked the town of Laish.[e] They captured it, slaughtered its people, and settled there. They renamed the town Dan after their ancestor.

48 The homeland allocated to the clans of the tribe of Dan included these towns and their surrounding villages.

The Land Given to Joshua

49 After all the land was divided among the tribes, the Israelites gave a piece of land to Joshua as his allocation. 50 For the Lord had said he could have any town he wanted. He chose Timnath-serah in the hill country of Ephraim. He rebuilt the town and lived there.

51 These are the territories that Eleazar the priest, Joshua son of Nun, and the tribal leaders allocated as grants of land to the tribes of Israel by casting sacred lots in the presence of the Lord at the entrance of the Tabernacle[f] at Shiloh. So the division of the land was completed.

The Cities of Refuge

20 The Lord said to Joshua, “Now tell the Israelites to designate the cities of refuge, as I instructed Moses. Anyone who kills another person accidentally and unintentionally can run to one of these cities; they will be places of refuge from relatives seeking revenge for the person who was killed.

“Upon reaching one of these cities, the one who caused the death will appear before the elders at the city gate and present his case. They must allow him to enter the city and give him a place to live among them. If the relatives of the victim come to avenge the killing, the leaders must not release the slayer to them, for he killed the other person unintentionally and without previous hostility. But the slayer must stay in that city and be tried by the local assembly, which will render a judgment. And he must continue to live in that city until the death of the high priest who was in office at the time of the accident. After that, he is free to return to his own home in the town from which he fled.”

The following cities were designated as cities of refuge: Kedesh of Galilee, in the hill country of Naphtali; Shechem, in the hill country of Ephraim; and Kiriath-arba (that is, Hebron), in the hill country of Judah. On the east side of the Jordan River, across from Jericho, the following cities were designated: Bezer, in the wilderness plain of the tribe of Reuben; Ramoth in Gilead, in the territory of the tribe of Gad; and Golan in Bashan, in the land of the tribe of Manasseh. These cities were set apart for all the Israelites as well as the foreigners living among them. Anyone who accidentally killed another person could take refuge in one of these cities. In this way, they could escape being killed in revenge prior to standing trial before the local assembly.

Footnotes:

  1. 19:28 As in some Hebrew manuscripts (see also 21:30); most Hebrew manuscripts read Ebron.
  2. 19:29 Hebrew the sea.
  3. 19:34 Hebrew and Judah at the Jordan River.
  4. 19:47a Or had trouble holding on to their land.
  5. 19:47b Hebrew Leshem, a variant spelling of Laish.
  6. 19:51 Hebrew Tent of Meeting.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Luke 19:28-48

Jesus’ Triumphant Entry

28 After telling this story, Jesus went on toward Jerusalem, walking ahead of his disciples. 29 As he came to the towns of Bethphage and Bethany on the Mount of Olives, he sent two disciples ahead. 30 “Go into that village over there,” he told them. “As you enter it, you will see a young donkey tied there that no one has ever ridden. Untie it and bring it here. 31 If anyone asks, ‘Why are you untying that colt?’ just say, ‘The Lord needs it.’”

32 So they went and found the colt, just as Jesus had said. 33 And sure enough, as they were untying it, the owners asked them, “Why are you untying that colt?”

34 And the disciples simply replied, “The Lord needs it.” 35 So they brought the colt to Jesus and threw their garments over it for him to ride on.

36 As he rode along, the crowds spread out their garments on the road ahead of him. 37 When he reached the place where the road started down the Mount of Olives, all of his followers began to shout and sing as they walked along, praising God for all the wonderful miracles they had seen.

38 “Blessings on the King who comes in the name of the Lord!
Peace in heaven, and glory in highest heaven!”[a]

39 But some of the Pharisees among the crowd said, “Teacher, rebuke your followers for saying things like that!”

40 He replied, “If they kept quiet, the stones along the road would burst into cheers!”

Jesus Weeps over Jerusalem

41 But as he came closer to Jerusalem and saw the city ahead, he began to weep. 42 “How I wish today that you of all people would understand the way to peace. But now it is too late, and peace is hidden from your eyes. 43 Before long your enemies will build ramparts against your walls and encircle you and close in on you from every side. 44 They will crush you into the ground, and your children with you. Your enemies will not leave a single stone in place, because you did not recognize it when God visited you.[b]

Jesus Clears the Temple

45 Then Jesus entered the Temple and began to drive out the people selling animals for sacrifices. 46 He said to them, “The Scriptures declare, ‘My Temple will be a house of prayer,’ but you have turned it into a den of thieves.”[c]

47 After that, he taught daily in the Temple, but the leading priests, the teachers of religious law, and the other leaders of the people began planning how to kill him. 48 But they could think of nothing, because all the people hung on every word he said.

Footnotes:

  1. 19:38 Pss 118:26; 148:1.
  2. 19:44 Greek did not recognize the time of your visitation, a reference to the Messiah’s coming.
  3. 19:46 Isa 56:7; Jer 7:11.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Psalm 88

Psalm 88

For the choir director: A psalm of the descendants of Korah. A song to be sung to the tune “The Suffering of Affliction.” A psalm[a] of Heman the Ezrahite.

O Lord, God of my salvation,
I cry out to you by day.
I come to you at night.
Now hear my prayer;
listen to my cry.
For my life is full of troubles,
and death[b] draws near.
I am as good as dead,
like a strong man with no strength left.
They have left me among the dead,
and I lie like a corpse in a grave.
I am forgotten,
cut off from your care.
You have thrown me into the lowest pit,
into the darkest depths.
Your anger weighs me down;
with wave after wave you have engulfed me. Interlude

You have driven my friends away
by making me repulsive to them.
I am in a trap with no way of escape.
My eyes are blinded by my tears.
Each day I beg for your help, O Lord;
I lift my hands to you for mercy.
10 Are your wonderful deeds of any use to the dead?
Do the dead rise up and praise you? Interlude

11 Can those in the grave declare your unfailing love?
Can they proclaim your faithfulness in the place of destruction?[c]
12 Can the darkness speak of your wonderful deeds?
Can anyone in the land of forgetfulness talk about your righteousness?
13 O Lord, I cry out to you.
I will keep on pleading day by day.
14 O Lord, why do you reject me?
Why do you turn your face from me?

15 I have been sick and close to death since my youth.
I stand helpless and desperate before your terrors.
16 Your fierce anger has overwhelmed me.
Your terrors have paralyzed me.
17 They swirl around me like floodwaters all day long.
They have engulfed me completely.
18 You have taken away my companions and loved ones.
Darkness is my closest friend.

Footnotes:

  1. 88:Title Hebrew maskil. This may be a literary or musical term.
  2. 88:3 Hebrew Sheol.
  3. 88:11 Hebrew in Abaddon?
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Proverbs 13:12-14

12 Hope deferred makes the heart sick,
but a dream fulfilled is a tree of life.

13 People who despise advice are asking for trouble;
those who respect a command will succeed.

14 The instruction of the wise is like a life-giving fountain;
those who accept it avoid the snares of death.

New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


04/19/2023 DAB Transcript

Joshua 19:1-20:9, Luke 19:28-48, Psalms 88:1-18, Proverbs 13:12-14

Today is the 19th day of April welcome to the Daily Audio Bible I am Brian it is great to be here with you today as we gather yet again around the Global Campfire and take the next step forward together, which leads us back to where we left off, which leads us back into the book of Joshua. And we are at the point of…in Joshua where the different allotments of territory to the different tribes are being assigned. And, so, that’s where we will continue until we get through that portion of Joshua. Today, Joshua chapters 19 and 20. 

Commentary:

Okay. Let’s talk about God in tears, God crying today. And let’s go into the book of Luke, because we see this…this tear filled seen in the gospel of Luke. We spent some time in Jericho, right, with the blind man, with Zacchaeus climbing up in the tree and we looked at those things. Now we’re moving into Jerusalem. And, so, Jesus has walked 18 miles from Jericho uphill pretty much the whole way up to Jerusalem. And we watched Him, you know, we watched the disciples go to get the donkey and He’s sitting on the donkey and riding in, and this is known as the…the triumphal entry and this is something that gets commemorated on Palm Sunday, which…which we observed earlier in this month. So, people are waving palm branches and putting their cloaks down in front of the donkey, and they’ve covered the donkey with cloaks that Jesus can sit on and they’re celebrating and their worshiping God and there saying hosanna to the son of David. They’re…they’re like celebrating. And then they get to the top of the Mount of Olives, crest the monologues, begin to come down the other side and that’s when the scene changes. When you crest the Mount of Olives, kind of at that point on the ancient roads you’re looking down over Jerusalem. You’re above it. You’re looking down at it. Even today it and it's…all its modern…modernity. When you Crest the Mount of Olive from that point you are looking down on the old city of Jerusalem down upon the Temple Mount. As I mentioned before, that’s kind of the quintessential postcard view. And, so, when Jesus crested the Mount of Olives and began to work His way down the other side, He wouldn’t have looked down upon the dome of the rock that is there now. He would’ve looked down upon the temple of the most-high God. That’s where things switch because as the gospel of Luke says, He approached Jerusalem and saw the city and wept over it and said, “if you, even you had only known on this day what would bring you peace. But now it is hidden from your eyes. The days will come upon you and your enemies will build an embankment against you and encircle you and hem you in on every side. They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.” We can read those words and go, well that’s harsh judgment, harsh prediction or we could understand that this is being said through tears. God in the person of Jesus is weeping as He says this. This isn’t harsh judgment. This is mourning over what could have been. And Jesus foretold of a time that would come where they would be walled in and under siege and…and that was…that was correct and it wouldn’t take that long, a few decades later and the Romans were done with the…the Jewish uprising and revolts, and they came and absolutely completely destroyed Jerusalem. And from that point forward Jews weren’t even allowed in that area, in that city. It was re-built to be a Roman city and Jews weren’t even allowed for a long time. Jesus had come. God had come to show the ways of God’s kingdom, a kingdom that the people were crying out for day and night, and He came to answer them. He was the answer and continually throughout his ministry He was revealing what they were looking for and the way to it. But they could not see any other way to overthrow the global superpower that was the Roman Empire short of a Messiah who would lead them in military revolt. And in mere days Jerusalem would chew Jesus up and spit him out as it were. The people that Jesus loved would reject Him, and not just marginalize Him, they would kill Him. And then within the next decades they would attempt the kind of revolt they were looking for the Messiah to lead and they did, and it did not work. The result was the absolute destruction of the holy city of Jerusalem, including the utter destruction of the temple. Once again, we have this fork in the road where we can see two different paths that lead in two different directions, understanding that there was a way to peace and the path to destruction was chosen. Can we at least acknowledge that we walk these paths as well? We might cry out to God for something that we need or some kind of circumstance to change or people to be moved in or out of our lives or anything that we strive after, and He may come, and He may answer, and He may try to rescue. But we’re so certain about what it is we need, and our assumptions and expectations are in the mix that we can’t even see that He’s trying to show us the way to peace. But we’re rejecting it in favor of this other idea that we think we’ve got to have. He…He might rescue us and we’re not even paying attention, which eventually leads us to think that He…He’s not gonna help, because He’s not gonna help. He’s not gonna obey us. We are to obey Him. And we miss it because we’re not even paying attention. And, so, we attempt to force our will onto the situation and create the environment that we wanted Him to make for us, which could very well be the path that leads to a complete downfall. The part here that’s really penetrating and that should stop us in our tracks is that this…this circumstance, this kind of behavior is sad enough to make God cry. In the example from the gospel of Luke today it’s a longing and a mourning for what could have been if they were just listening if they were just ready. What about us? What could’ve been if we had just been aware and ready? And is that the story we want to be telling here or do we just want to be alert, awake, observant and ready? If we want that then we have to set aside what we think we know. We have to set aside all of the expectations and come to God and say help, I surrender, show me the way to peace. I am willing. Let’s give it some time today to ruminate in our spirits. Let’s give it some thought today in just how much we aren’t paying attention because we’re very very busy paying attention to ourselves.

Prayer:

Jesus, we invite You into this. We all have to agree that we know what it…what it means to go our own way. We know what it means to stop waiting on You, to stop trusting You to believe that You’re not going answer and so we gotta come through for ourselves. And very likely we have all experienced where that road can lead, and it can lead into some pretty bad and dark places. And, so, we begin by asking forgiveness. We also confess our repentance, which means we turn around and go a different way, that that way doesn’t work, and we return to a willing heart and a submissive spirit to Your will and Your ways and Your leadership in our lives. Holy Spirit come lead us into all truth. This is our continual ask. This is our continual prayer, that You would lead us on the pathways of truth on the narrow path that leads to life, that You would be a light to our feet and illuminate our paths and show us when we are stepping in the wrong direction. We ask in Your precious name. Amen.

Announcements:

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And, as always, if you have a prayer request or encouragement, you can hit the Hotline button in the app or you can dial 877-942-4253.

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

Community Prayer and Praise:

Coming soon…

4/18/2023 DAB Transcript

Joshua 16:1-18:28, Luke 19:1-27, Psalm 87:1-7, Proverbs 13:11

Today is the 18th day of April, welcome to the Daily Audio Bible. I’m Brian. It’s great to be here with you today, around the Global Campfire in the springtime, at least here in the northern hemisphere. And watching everything come back full force here in the South, in the rolling hills of Tennessee. And I trust that it is a beautiful, beautiful day, wherever you may be. It’s always a beautiful day here, around the Global Campfire together, each day and find a place to be together soon, just know that we’re together. There is never a time that we’re listening that somebody else isn’t so, it’s fantastic that we can gather again and take another step forward. And our next step is at the very point where we left off, as it is every day. And so, we are moving back into the Book of Joshua today. And we’re kind of reading through the different allotments of land now, so there was a lot of battle and conquest. The children of Israel were attacked a couple times by many of the different kings in the region and they won. And so, they were able to take over massive pieces of the land, in short order. But there is still plenty left to do at this point. We’re sort of reading through the boundaries for the different tribes of the children of Israel as they move into their inheritance in the Promised Land. So, today, Joshua chapters 16, 17 and 18.

Commentary:

Okay, so, yesterday, we were talking about Jesus arriving in the Jordan Valley, moving through Jericho and the blind man crying out desperate enough to disrupt the crowd, even though he was further being marginalized. And that his cry got the attention of Jesus that cry, “Lord, have mercy upon me,” is a cry of the heart that the Lord hears. And so, Jesus stopped everything he was doing, restored his site we talked about that, opening our eyes to see what is going on and how we are here to put back together what is broken, instead of continuing to break things further. Now, we’ve kind of gotten through town, we’re still in Jericho today was, maybe got to the middle or to the other side of the town. And there’s a tax collector he, he is kind of, marginalized by the marginalized. Like, he’s a Hebrew but the people paid him, he’s Jewish but he’s a tax collector on behalf of Rome and so he’s a traitor and so he’s already marginalized is Hebrew and he’s marginalized by his fellow Hebrews as a tax collector. But he wants to see Jesus while He’s passing through, he wants to see what’s going on. And the problem is he’s just a little guy. He’s just a little guy and can’t see over the crowd and he can’t get close. And so, he runs ahead and climbs a tree, which is funny in and of itself. So, here’s this little guy who is a tax collector and so, may have financial resources, but doesn’t have a lot of community, marginalized by his own people for his work. He’s a sinner. For some reason, when I think about this story and Jesus is kind of walking through Jericho, He still has the weight of the world, like He, He still has to go to Jerusalem and die. But He’s moving through Jericho and He’s healed the blind man and I can just see Him walking through Jericho with this crowd of people all around Him. And He looks up and sees this guy in a tree and it’s Zacchaeus and He knows it. And I just picture with a smile on His face cause He’s looking up at this tree. Saying, you need to come down bud. You need to come down because I’m coming to your house, which actually disrupted the crowd that was escorting Jesus through Jericho, waiting to see what He would say or what He would do. They were, they were all of a sudden displeased. They’re trying to figure out if Jesus is the Messiah and is about to you know, sound the battle cry and rally the troops. And here He is going to a tax collector’s house to be the guest of a sinner. Which is what they say, I quote from Luke, “He has gone to be the guest of a notorious sinner, they grumbled.” Which, once again, shows the disconnect from the people and what Jesus was doing. He said what He had come to do was to heal the brokenhearted and set the captive free. He said He had come to seek and save what was lost and He’s just doing what He said He came to do, but it doesn’t fit their paradigm. And we’ve seen crowds turn on Jesus before and in short order, we’re going to make it to Jerusalem and we’re gonna see the crowds turn on Him again. They’re going to be Hosanna to the son of David as He comes into Jerusalem, and like a couple of days later they’re gonna be like, crucify Him, crucify Him. Which helps us to at least take a glimpse of the fact that we can get caught up in the mob mentality and be doing the same kinds of things, breaking things, instead of putting them back together. Ironically with the disruption that’s going on Zacchaeus doesn’t seem to be paying all that much attention to the commotion that’s all around. He found that he was in the presence of somebody like nobody he’s ever met before. And so, he’s sitting there in his house with Jesus, realizing this is a whole other thing going on. And he says, and I quote from Luke, “I will give half my wealth to the poor, Lord, and if I have cheated people on their taxes, I will give them back four times as much.” This is Zacchaeus, who’s marginalized by the marginalized, agreeing to give up the only power that he has in his, his vocation and in his money and to give it back any ill-gotten gain, to give it back to the people who need it. And Jesus responds to that, that statement, that commitment, is that salvation has come to this house. So, the displeasure of the people for watching Jesus go and have a meal with a notorious sinner, juxtaposes against the fact that Zacchaeus has completely repented, and his life is different. He was restored. And that gives us another opportunity as the Bible is prone to do, to look at ourselves in the mirror. Because we can be following along in the crowd, following Jesus where He’s leading, a part of the crowd. And I don’t mean like, a part of the crowd in Jericho, I mean like a part of the faith journey of fellow brothers and sisters who are following Jesus. And so, we can be in the crowd of people following Jesus and then we make all kinds of assumptions and statements about what Jesus does and what Jesus does not do and who He does not for sure do it with. But again, Jesus was not unclear about what He was doing: healing the brokenhearted, setting captives free, seeking and saving what was lost. And that’s still what He’s doing, thankfully or what, what would our stories be, if he hadn’t come to heal our broken hearts and set us free from captivity, and seek us out and save what was lost? He did this for Zacchaeus, despite the displeasure of the people who are following along in the crowd with Him. He will still do that, despite our displeasure. So, we have to kind of think about who may be inadvertently being marginalized by us, by our tribe, who is the notorious sinner, who are the notorious sinners, that all we want is for God to judge, for God to rise up and retaliate. What if He retaliates by pursuing them their entire lives as He has done for every single one of us? What if we took up our cross and followed Him.

Prayer:

And Holy Spirit, come, into this. We’re all guilty of all kinds of things. We aren’t deserving of a moment, a nano second of Your attention. That we are here at all, is a gift, and a grace, and a mercy upon us. And that You have sustained us, reveals Your patience and endurance for us. And we, we’ve grown accustomed to expecting that. And somehow, we’ve grown accustomed to thinking that we don’t have to follow Your way, that we don’t have to actually imitate You, that we don’t have to do what You were doing. And yet, all of these examples that have been memorialized in the New Testament, in the Gospels, are there to teach us how to be, by following Your example. So, that brings up all kinds of things for us to think about today, we invite Your Holy Spirit to help us think about them today. Keep this upon our minds, as we interact with life and the world today. We pray, in the name of Jesus, we ask. Amen.

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

Prayer and Encouragements:

Hi, DAB Family, it’s Veronica, going by Hopeful. I’m calling with such a heavy heart today. I know this might sound trivial cause there are so many other needs here, but I’m grieving today. I had called about my husband and I being childless and how we had prayed for us to make peace with this. Then, everything fell into place for us to pursue fertility treatment. And somehow, almost by a miracle, we were able to go through with the treatment, only to find out yesterday that it simply did not work. We have traveled out of the country for this procedure and endured all the shots, medications. Only to be left empty handed, yet again. It’s hard for me not to feel like I’m cursed with a barren womb. I’ve asked the Lord to help me more times than I can count. Our hearts are crushed is an understatement. The tears of disappointment will not stop this morning. And please pray for my husband, Anthony. I know he’s in much pain as I am. Please pray for our marriage. I’m so tired of crying over this same situation. I don’t even know what to pray for anymore, other than, please pray for our hearts to heal and for us to allow the Lord to direct our steps as to what to do, going forward. Thank you DAB and God Bless all of you. Bye Bye.

Good morning, Daily Audio Bible, my name is Melissa. I’m calling from California. I’m calling cause an online friend, someone I’ve never met, but I had tremendous respect for, has committed suicide. Ashley was this beautiful woman who saved cats and kittens and shared their storied online. She arranged their adoptions; she got them healthy and ready to move on to their forever homes. She was always very honest about her depression and her mental illness. She was always very forthright in the fact that her father had committed suicide. And on April 6th she committed suicide, and my heart is shattered. I don’t know how to process this because she is such a beautiful woman and so much for so many. So, I pray for her mom as she goes through this terrible ordeal. I pray for the pets that she left behind. I pray for all of us who were touched by her, in the smallest of ways, in the largest of ways. And I pray for anyone who is dealing with suicidal thoughts. God be with you. God bless you. Amen.

Hi, it’s Audrie from Marino Valley and I just wanted to check in with all of you and let you know how things are going. I know there are so many of you that have been praying for me and my son, Christian. And I feel that it’s important to let you know how things are going along the journey. It is by God’s grace simply, that is it. Your prayers and being faithful to the promises that God has given, me especially, that keep me moving forward in this season of my life. It’s not easy. And so, therefore, asking for prayers always. But seeing God do His good work and what He promised years ago, is more than I can explain to you without just great joy. Keep praying and thank you. We covet your prayers and, and I want you to know, I do pray for those of you that call in and even those that don’t, that haven’t called in, in a long time. We pray for you always. Hi, it’s Christian. I’m still sober and that’s what I’m gonna remain to be, is sober for the rest of my life. Because I owe it my kids and to God, first and foremost and for getting me out of that lifestyle. And anybody’s that listening that is struggling with addiction, keep fighting for sobriety. It changes your life. It’s a blessing and yeah, DAB on fellow DABers. Thank you. God bless you. We’re praying for you, each and every one of you. Thank you, Brian, for this platform.

Good evening, friends, this is Wind and Water. Wanted to pray and lift up Ashley from California who just asked for help through a season, her son is sick, and she just needs hope. She wants to push through and just humbly seek You and to grow and for Your will to be done, Father. And I just pray for that in Ashley’s life and I pray for her son, please heal. And Father, I also want to lift up Little Pinguin from South Africa. Praise God that she is back with Jesus and it’s a lot because of what Brian does and because of the whole DAB community. So, thank you for that. And welcome back Little Pinguin. She just prays for her country of South Africa, that there are so many people fleeing, and they could do the work that needs to be done there. And she just prays for maybe a change of heart in those people. And also, she prays for her boyfriend, who has been abused and who has differences with his father, Father. And Abba, I just pray that You would bless him, though her. Help her to be a good influence and Father, help healing to come about. And finally, I want to join with God’s Chosen from Georgia in praying over all DABers. Thank You Jesus, for this community. We pray for healing, restoration, reconciliation, and redemption. And Father, God, we ask for Your Shalom. It’s Jesus Holy Perfect and Precious name we pray. Amen.

Hello, this is Manita from Lomberg. Hello my siblings. I love you guys, my family. I’m so thankful for Brian and Jill and China. I started with Brian many years ago. And I wanna thank you, Brian, for leading me back into the word of God. God uses you tremendously, to minister to me in your readings and your powerful words and prayers, thank you. And I’ve been wanting to thank Ezekiel. Thank you, Ezekiel, for joining your family on April Fool’s Day. That was really amazing. Thank you so much, your family is amazing, Ezekiel. You are amazing. I was so surprised on April 1st when other family got together and, for the reading of the word of God. That was, that was powerful. I just wanted to thank you; I’m praying for you Ezekiel. You continue to grow in ways, favor of God. I’ll be listening to you forever, you know, until the Lord comes and picks up His church. Thank you so much, everyone for your prayers and encouragement. You guys are the best. I love you guys. This is an encouragement for those that are behind, hang in there and continue to listen. Don’t get ….

The Daily Audio Bible Reading for Tuesday April 18, 2023 (NIV)

Joshua 16-18

The Land Given to Ephraim and West Manasseh

16 The allotment for the descendants of Joseph extended from the Jordan River near Jericho, east of the springs of Jericho, through the wilderness and into the hill country of Bethel. From Bethel (that is, Luz)[a] it ran over to Ataroth in the territory of the Arkites. Then it descended westward to the territory of the Japhletites as far as Lower Beth-horon, then to Gezer and over to the Mediterranean Sea.[b]

This was the homeland allocated to the families of Joseph’s sons, Manasseh and Ephraim.

The Land Given to Ephraim

The following territory was given to the clans of the tribe of Ephraim.

The boundary of their homeland began at Ataroth-addar in the east. From there it ran to Upper Beth-horon, then on to the Mediterranean Sea. From Micmethath on the north, the boundary curved eastward past Taanath-shiloh to the east of Janoah. From Janoah it turned southward to Ataroth and Naarah, touched Jericho, and ended at the Jordan River. From Tappuah the boundary extended westward, following the Kanah Ravine to the Mediterranean Sea. This is the homeland allocated to the clans of the tribe of Ephraim.

In addition, some towns with their surrounding villages in the territory allocated to the half-tribe of Manasseh were set aside for the tribe of Ephraim. 10 They did not drive the Canaanites out of Gezer, however, so the people of Gezer live as slaves among the people of Ephraim to this day.

The Land Given to West Manasseh

17 The next allotment of land was given to the half-tribe of Manasseh, the descendants of Joseph’s older son. Makir, the firstborn son of Manasseh, was the father of Gilead. Because his descendants were experienced soldiers, the regions of Gilead and Bashan on the east side of the Jordan had already been given to them. So the allotment on the west side of the Jordan was for the remaining families within the clans of the tribe of Manasseh: Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. These clans represent the male descendants of Manasseh son of Joseph.

However, Zelophehad, a descendant of Hepher son of Gilead, son of Makir, son of Manasseh, had no sons. He had only daughters, whose names were Mahlah, Noah, Hoglah, Milcah, and Tirzah. These women came to Eleazar the priest, Joshua son of Nun, and the Israelite leaders and said, “The Lord commanded Moses to give us a grant of land along with the men of our tribe.”

So Joshua gave them a grant of land along with their uncles, as the Lord had commanded. As a result, Manasseh’s total allocation came to ten parcels of land, in addition to the land of Gilead and Bashan across the Jordan River, because the female descendants of Manasseh received a grant of land along with the male descendants. (The land of Gilead was given to the rest of the male descendants of Manasseh.)

The boundary of the tribe of Manasseh extended from the border of Asher to Micmethath, near Shechem. Then the boundary went south from Micmethath to the settlement near the spring of Tappuah. The land surrounding Tappuah belonged to Manasseh, but the town of Tappuah itself, on the border of Manasseh’s territory, belonged to the tribe of Ephraim. From the spring of Tappuah, the boundary of Manasseh followed the Kanah Ravine to the Mediterranean Sea.[c] Several towns south of the ravine were inside Manasseh’s territory, but they actually belonged to the tribe of Ephraim. 10 In general, however, the land south of the ravine belonged to Ephraim, and the land north of the ravine belonged to Manasseh. Manasseh’s boundary ran along the northern side of the ravine and ended at the Mediterranean Sea. North of Manasseh was the territory of Asher, and to the east was the territory of Issachar.

11 The following towns within the territory of Issachar and Asher, however, were given to Manasseh: Beth-shan,[d] Ibleam, Dor (that is, Naphoth-dor),[e] Endor, Taanach, and Megiddo, each with their surrounding settlements.

12 But the descendants of Manasseh were unable to occupy these towns because the Canaanites were determined to stay in that region. 13 Later, however, when the Israelites became strong enough, they forced the Canaanites to work as slaves. But they did not drive them out of the land.

14 The descendants of Joseph came to Joshua and asked, “Why have you given us only one portion of land as our homeland when the Lord has blessed us with so many people?”

15 Joshua replied, “If there are so many of you, and if the hill country of Ephraim is not large enough for you, clear out land for yourselves in the forest where the Perizzites and Rephaites live.”

16 The descendants of Joseph responded, “It’s true that the hill country is not large enough for us. But all the Canaanites in the lowlands have iron chariots, both those in Beth-shan and its surrounding settlements and those in the valley of Jezreel. They are too strong for us.”

17 Then Joshua said to the tribes of Ephraim and Manasseh, the descendants of Joseph, “Since you are so large and strong, you will be given more than one portion. 18 The forests of the hill country will be yours as well. Clear as much of the land as you wish, and take possession of its farthest corners. And you will drive out the Canaanites from the valleys, too, even though they are strong and have iron chariots.”

The Allotments of the Remaining Land

18 Now that the land was under Israelite control, the entire community of Israel gathered at Shiloh and set up the Tabernacle.[f] But there remained seven tribes who had not yet been allotted their grants of land.

Then Joshua asked them, “How long are you going to wait before taking possession of the remaining land the Lord, the God of your ancestors, has given to you? Select three men from each tribe, and I will send them out to explore the land and map it out. They will then return to me with a written report of their proposed divisions of their new homeland. Let them divide the land into seven sections, excluding Judah’s territory in the south and Joseph’s territory in the north. And when you record the seven divisions of the land and bring them to me, I will cast sacred lots in the presence of the Lord our God to assign land to each tribe.

“The Levites, however, will not receive any allotment of land. Their role as priests of the Lord is their allotment. And the tribes of Gad, Reuben, and the half-tribe of Manasseh won’t receive any more land, for they have already received their grant of land, which Moses, the servant of the Lord, gave them on the east side of the Jordan River.”

As the men started on their way to map out the land, Joshua commanded them, “Go and explore the land and write a description of it. Then return to me, and I will assign the land to the tribes by casting sacred lots here in the presence of the Lord at Shiloh.” The men did as they were told and mapped the entire territory into seven sections, listing the towns in each section. They made a written record and then returned to Joshua in the camp at Shiloh. 10 And there at Shiloh, Joshua cast sacred lots in the presence of the Lord to determine which tribe should have each section.

The Land Given to Benjamin

11 The first allotment of land went to the clans of the tribe of Benjamin. It lay between the territory assigned to the tribes of Judah and Joseph.

12 The northern boundary of Benjamin’s land began at the Jordan River, went north of the slope of Jericho, then west through the hill country and the wilderness of Beth-aven. 13 From there the boundary went south to Luz (that is, Bethel) and proceeded down to Ataroth-addar on the hill that lies south of Lower Beth-horon.

14 The boundary then made a turn and swung south along the western edge of the hill facing Beth-horon, ending at the village of Kiriath-baal (that is, Kiriath-jearim), a town belonging to the tribe of Judah. This was the western boundary.

15 The southern boundary began at the outskirts of Kiriath-jearim. From that western point it ran[g] to the spring at the waters of Nephtoah,[h] 16 and down to the base of the mountain beside the valley of Ben-Hinnom, at the northern end of the valley of Rephaim. From there it went down the valley of Hinnom, crossing south of the slope where the Jebusites lived, and continued down to En-rogel. 17 From En-rogel the boundary proceeded in a northerly direction and came to En-shemesh and on to Geliloth (which is across from the slopes of Adummim). Then it went down to the Stone of Bohan. (Bohan was Reuben’s son.) 18 From there it passed along the north side of the slope overlooking the Jordan Valley.[i] The border then went down into the valley, 19 ran past the north slope of Beth-hoglah, and ended at the north bay of the Dead Sea,[j] which is the southern end of the Jordan River. This was the southern boundary.

20 The eastern boundary was the Jordan River.

These were the boundaries of the homeland allocated to the clans of the tribe of Benjamin.

The Towns Given to Benjamin

21 These were the towns given to the clans of the tribe of Benjamin.

Jericho, Beth-hoglah, Emek-keziz, 22 Beth-arabah, Zemaraim, Bethel, 23 Avvim, Parah, Ophrah, 24 Kephar-ammoni, Ophni, and Geba—twelve towns with their surrounding villages. 25 Also Gibeon, Ramah, Beeroth, 26 Mizpah, Kephirah, Mozah, 27 Rekem, Irpeel, Taralah, 28 Zela, Haeleph, the Jebusite town (that is, Jerusalem), Gibeah, and Kiriath-jearim[k]—fourteen towns with their surrounding villages.

This was the homeland allocated to the clans of the tribe of Benjamin.

Footnotes:

  1. 16:2 As in Greek version (also see 18:13); Hebrew reads From Bethel to Luz.
  2. 16:3 Hebrew the sea; also in 16:6, 8.
  3. 17:9 Hebrew the sea; also in 17:10.
  4. 17:11a Hebrew Beth-shean, a variant spelling of Beth-shan; also in 17:16.
  5. 17:11b The meaning of the Hebrew here is uncertain.
  6. 18:1 Hebrew Tent of Meeting.
  7. 18:15a Or From there it went to Mozah. The meaning of the Hebrew is uncertain.
  8. 18:15b Or the spring at Me-nephtoah.
  9. 18:18 Hebrew overlooking the Arabah, or overlooking Beth-arabah.
  10. 18:19 Hebrew Salt Sea.
  11. 18:28 As in Greek version; Hebrew reads Kiriath.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Luke 19:1-27

Jesus and Zacchaeus

19 Jesus entered Jericho and made his way through the town. There was a man there named Zacchaeus. He was the chief tax collector in the region, and he had become very rich. He tried to get a look at Jesus, but he was too short to see over the crowd. So he ran ahead and climbed a sycamore-fig tree beside the road, for Jesus was going to pass that way.

When Jesus came by, he looked up at Zacchaeus and called him by name. “Zacchaeus!” he said. “Quick, come down! I must be a guest in your home today.”

Zacchaeus quickly climbed down and took Jesus to his house in great excitement and joy. But the people were displeased. “He has gone to be the guest of a notorious sinner,” they grumbled.

Meanwhile, Zacchaeus stood before the Lord and said, “I will give half my wealth to the poor, Lord, and if I have cheated people on their taxes, I will give them back four times as much!”

Jesus responded, “Salvation has come to this home today, for this man has shown himself to be a true son of Abraham. 10 For the Son of Man[a] came to seek and save those who are lost.”

Parable of the Ten Servants

11 The crowd was listening to everything Jesus said. And because he was nearing Jerusalem, he told them a story to correct the impression that the Kingdom of God would begin right away. 12 He said, “A nobleman was called away to a distant empire to be crowned king and then return. 13 Before he left, he called together ten of his servants and divided among them ten pounds of silver,[b] saying, ‘Invest this for me while I am gone.’ 14 But his people hated him and sent a delegation after him to say, ‘We do not want him to be our king.’

15 “After he was crowned king, he returned and called in the servants to whom he had given the money. He wanted to find out what their profits were. 16 The first servant reported, ‘Master, I invested your money and made ten times the original amount!’

17 “‘Well done!’ the king exclaimed. ‘You are a good servant. You have been faithful with the little I entrusted to you, so you will be governor of ten cities as your reward.’

18 “The next servant reported, ‘Master, I invested your money and made five times the original amount.’

19 “‘Well done!’ the king said. ‘You will be governor over five cities.’

20 “But the third servant brought back only the original amount of money and said, ‘Master, I hid your money and kept it safe. 21 I was afraid because you are a hard man to deal with, taking what isn’t yours and harvesting crops you didn’t plant.’

22 “‘You wicked servant!’ the king roared. ‘Your own words condemn you. If you knew that I’m a hard man who takes what isn’t mine and harvests crops I didn’t plant, 23 why didn’t you deposit my money in the bank? At least I could have gotten some interest on it.’

24 “Then, turning to the others standing nearby, the king ordered, ‘Take the money from this servant, and give it to the one who has ten pounds.’

25 “‘But, master,’ they said, ‘he already has ten pounds!’

26 “‘Yes,’ the king replied, ‘and to those who use well what they are given, even more will be given. But from those who do nothing, even what little they have will be taken away. 27 And as for these enemies of mine who didn’t want me to be their king—bring them in and execute them right here in front of me.’”

Footnotes:

  1. 19:10 “Son of Man” is a title Jesus used for himself.
  2. 19:13 Greek ten minas; one mina was worth about three months’ wages.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Psalm 87

Psalm 87

A song. A psalm of the descendants of Korah.

On the holy mountain
stands the city founded by the Lord.
He loves the city of Jerusalem
more than any other city in Israel.[a]
O city of God,
what glorious things are said of you! Interlude

I will count Egypt[b] and Babylon among those who know me—
also Philistia and Tyre, and even distant Ethiopia.[c]
They have all become citizens of Jerusalem!
Regarding Jerusalem[d] it will be said,
“Everyone enjoys the rights of citizenship there.”
And the Most High will personally bless this city.
When the Lord registers the nations, he will say,
“They have all become citizens of Jerusalem.” Interlude

The people will play flutes[e] and sing,
“The source of my life springs from Jerusalem!”

Footnotes:

  1. 87:2 Hebrew He loves the gates of Zion more than all the dwellings of Jacob. See note on 44:4.
  2. 87:4a Hebrew Rahab, the name of a mythical sea monster that represents chaos in ancient literature. The name is used here as a poetic name for Egypt.
  3. 87:4b Hebrew Cush.
  4. 87:5 Hebrew Zion.
  5. 87:7 Or will dance.
New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


Proverbs 13:11

11 Wealth from get-rich-quick schemes quickly disappears;
wealth from hard work grows over time.

New Living Translation (NLT)

Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


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]

Footnotes:

  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)

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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.

Footnotes:

  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 clarity.sn 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 authenticity.tn 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)

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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]

Footnotes:

  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]

Footnotes:

  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)

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04/17/2023 DAB Transcript

Joshua 15:1-63, Luke 18:18-43, Psalms 86:1-17, Proverbs 13:9-10

Today is the 17th day of April welcome to the Daily Audio Bible I’m Brian and it is wonderful to be here with you today as we gather yet again around the Global Campfire and take the next step forward like we do every day. And our next step leads us back into the book of Joshua. And today we’ll read Joshua chapter 15.

Commentary:

Alright. So, in the gospel of Luke today, we are now turning toward Jerusalem, which is what Jesus has…has told his disciples in our reading from today, we’re going to Jerusalem, and I’m going to be taken from you, basically. And the disciples don't…they don’t get it. As…as…as the gospel of Luke tells us they don’t understand. And this is in…in part because of their expectations. The idea of the Messiah wasn’t like a foreign concept to the Hebrew people. They were waiting for an Anointed One to come and lead them back to God and…and…and get their land back and dedicate it back to God. And…and just kind of diving into that really gives us a true glimpse even of our own world. There were prophetic words that they were leaning on that one day, God would rescue them, that there would be an Anointed One, but from where they sat or where they stood, where they lived, from where their lives were being lived they were in their ancestral homeland, but it was not their land. It was part of the Roman Empire. It was the province of Syria. It was controlled and governed by Rome. So, on the one hand you have Hebrew people that are just assimilating going like this is pretty good. We get all our needs met, everything is good and just try to assimilate. But then there are other people that are trying to worship the Lord God and are separating themselves because of the mixture in the land. And there are other people that are like, the only way this is gonna work, the only way is that there is Anointed…Anointed One that comes and leads us in a military overthrow of Rome pushing them into the sea, getting them out of the land and restoring the land to God. This is the only way they could see like a tangible victory that made any sort of rational sense. And, so, they’re kind of leaning in this direction. And the territory thar Jesus came from, the Galilee region even…even going back into the intertestamental period, the time between the old and the new Testaments, this is an area known for zealotry for rebellion for…I mean, depending on which side of the equation you’re on, for terrorism, for that kind of stuff, for like ambushes and all kinds of skirmishes. And, so, nobody was expecting what…what Jesus did, and it creates a sharp contrast with the way that we think all oftentimes. We think power through strength, respect through strength and dominance when…when Jesus modeled humility, forgiveness, and love, and sacrifice. He conquered the darkness and the power of death and hell by that example, a very different example than a messianic figure that rises up and creates military unrest and becomes a warlord. And that’s on a macro level. But if we bring it down to a micro level and kind of put it in our own laps, it’s like how we react when the wrong thing gets said with the wrong tone of voice. Like, do we retaliate and start a verbal war, or do we begin to understand that love is a more powerful weapon than any of the disruptions in our lives. Like, Jesus is modeling that love actually does conquer all even if it looks like defeat. The cross changed the entire world, right, including our own lives. Like we are absolutely affected by this If not irreversibly changed by this. And, so, this is our model. And, so, Jesus is telling the disciples this is gonna happen. They don’t completely understand what He’s saying. They arrive in Jericho, which is a desert city in the Jordan Valley. This is the way that the journey was often made. Its…it’s a desert route, but it’s flat land and you’re not up and down and up and down through all of the hills and mountains. So, Jesus is moving through Jericho when a blind man sitting by the side of the road hears that He’s coming through. We’ve seen this story before. And he cries out, “have mercy on me, son of David”, and he won’t stop calling out, “please have mercy on me. Please have mercy, son of David”, even as everyone around him is telling him to shut up and trying to marginalize and push him to the outer boundaries where he can’t be heard. He keeps yelling for mercy. God hears that kind of cry all through the Bible, that humble reaching, that humble longing, crying out, “have mercy on me”. And, so, indeed it gets the attention of Jesus who stops everything. And let’s remember, Jesus has told His disciples what’s gonna happen to Him. They understand…they didn’t understand, but He does. He understands. And, so, like, this scene, it has a lot of weight when we read it because the weight of the world is on Jesus. He’s got a walk up to Jerusalem and be tortured to death and He knows it. Like if you know that kind of knowledge, you’re probably going to be very very very distracted. But Jesus stops everything for this guy. And He gets near the man and says, “what do you want me to do for you?” And the man replies, “I want to see”. And Jesus says, “receive your site. Your faith has healed you.” It’s such a beautiful scene. It’s such a riveting scene. It’s such an important scene in our own lives and it illustrates what we were just talking about, Jesus telling His disciples what’s going to happen, and they can’t see it. They are blind to it. And what does Jesus say about the kingdom, “for those with eyes to see and ears to hear.” Many expected military uprising and overthrow from the Messiah, but they didn’t have eyes to see that forgiveness and love was the way to reconciliation, to putting things back together instead of breaking them down further. That’s our role friends in following Jesus along the path of faith putting things back together. And, so, when that thing gets said with the wrong tone of voice and what rises up in us is retaliation, that’s the moment of truth right there. Will we return good for evil? Will we respond with love knowing that it’s not a week thing, that it actually takes a whole lot more strength and a whole lot more focus to love in the face of it than it does to simply retaliate and continue to break things down further? God’s work is redemption. God’s work is putting things back together. When we go out into the world and continue to break things down because we don’t have eyes to see we’re not helping. And, so, may we begin to get desperate enough for God and desperate enough to see that like this blind man, we will scream out, have mercy upon me, I know I’m blind. I know I can’t see, have mercy upon me. And may we hear Jesus coming up alongside of us asking us, what you want me to do for you? And may we respond. I want to see. And may we hear receive your site your faith has healed you. This is life changing things. Like this is transformational for us. We open our eyes and see what’s going on and get on board with what God is doing in this world. And at the basest level we can understand that if we’re retaliating or if we’re jumping into the fray and actually breaking things further that’s not the right direction. We’re in the direction of redemption and restoration and reconciliation. We’re in the direction of wholeness. We’re moving in the direction that puts us back together again and that we get to participate in putting the world back together. Let’s give it some thought today. There’s not a downside here other than maybe our pride, like other than our arrogance, other than things that we have to control anyway. There’s no downside. What if we experiment in our home? What if we just take a week and go, I will respond in love. I will respond in love. That doesn’t mean I’ll become the doormat. That means I will respond and love. I will not further break another thing down in my relationships in my home. That’s the place to start, just to see if this is the truth, just to…like we’ve come here to read through the whole Bible and many of us have been through the Bible together around the Global Campfire many many years and the Bible continues to confront us in every conceivable way possible in order to get our eyes open, that we might see so that we might walk the path of wholeness.

Prayer:

Jesus we invite You into this. It’s You we need, and You have modeled a path that is a difficult path in the face of the world that we live in. And the fallenness of our human nature and our lust for power and dominance, we see what You were facing. We also see what You’ve modeled for us, that redemption is the way. Putting things back together, restoring, making things new is the way. And we have to confess that we have participated in tearing lots of things down through our thoughts, our words and our deeds, by what we have done and by what we have left undone. Forgive us Lord. We repent. And by saying that we repent, because we can say anything, we’re confessing that we need to go in a different direction and we need Your help to guide us. Come Holy Spirit in the name of Jesus, we ask. Amen.

Announcements:

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Check out the Community section. The Community section has different links to the different social media channels that we participate in. And, so, that’s a good way to communicate. If you’re following along that allows us to…well…that allows us to do lots of things like post words of encouragement, but it also allows us to let you know what’s going on. So, check those links out and follow along if you are connected to any of those platforms. The Community section is also the home of the Prayer Wall. And the Prayer Wall is there for us. It’s not all over the place. It’s there for us as a community around the Global Campfire taking the next step forward every day. And we have to do that. We take the next step forward every day but sometimes the next step forward leads us into situations that we don’t know how to navigate or into circumstances that feel like they’re gonna crush us. Of course, sometimes we take the next step forward into complete calm and serenity and we’ve come out of the storm. And, so, it’s this kind of back-and-forth, the ebb and flow of life together. But that’s the thing, together. So often we’re like shouldering these burdens and just getting crushed when we could reach out for our brothers and sisters to just simply encourage us, pray for us, be there with us in it. And that is the Prayer Wall. It’s there for us to share our stories and invite our brothers and sisters to pray for us. And they do. And it’s also a place to pray. Maybe we’re in that season where things are going pretty well right now, but we know what it felt like to be in the storm. And the Prayer Wall is a great place to go and come alongside those who are in the storm and let them know, I know how you feel, I’ve been through this, you’re going to be okay. I’m praying for you. That is the Prayer Wall and that can be found in the Community section, either on the website or on the Daily Audio Bible app.

If you want to partner with the Daily Audio Bible, if the mission to bring God’s word read fresh every day and offered freely to the world, if that…if that offering each day brings life and good news and thank you humbly for your partnership. There is a link on the homepage at dailyaudiobible.com. If you’re using the app, you can press the Give button in the upper right-hand corner, or the mailing address is PO Box 1996 Spring Hill Tennessee 37174.

And, of course, if you have a prayer request or encouragement, you can hit the Hotline button in the app or you can dial 877-942-4253.

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

Community Prayer and Praise:

Coming soon…

4/16/2023 DAB Transcript

Josh 13:1-14:15, Luke 18:1-17, Psalm 85:1-13, Proverbs 13:7-8

Today is the 16th day of April, welcome to the Daily Audio Bible. I am Brian, it is wonderful to be here with you today, as we greet a brand-new, shiny week that is out here in front of us friends. Here we are sitting around the Global Campfire, looking out over this brand-new week and it, it’s all clean and pretty. It’s all out there, nothing, nothing has really happened yet, we haven’t lived it yet. We will tell the story of this week, by writing it with our lives, with our thoughts and our words and our deeds. So, we are doing well to center ourselves in the Scriptures and take the next step forward into this week together. And our next step will lead us back into the Book of Joshua. We’ve seen twice now that a bunch of kings allied themselves together to attack Israel, only to be defeated. This is how most of the conquest of the Promised Land happened. Armies gathered together to eradicate Israel and then were unsuccessful, Israel, thereby taking over the land. And so, we will read from the New International Version this week and pick up the story where we left off, Joshua chapters 13 and 14 today.

Prayer:

Father, we thank You for Your word and we thank You for this brand-new week. And like we were thinking about at the very beginning, it’s out in front of us. And we need You. We sit here out in front of this week and look into it and yeah, it’s shiny and sparkly, but we can make a mess of things. We have done plenty in our lives to make a mess of our days and weeks and so, we know what that looks and feels like. And yet, at the beginning of a new week, each week, here we can reflect upon what is out in front of us and choose to follow You, choose to slow down and consider where You are leading. And so, Holy Spirit, come and lead us on our steps, lead us in our interactions with others. Help us to remember that we are to love one another as we love ourselves. Help us to have that posture toward each other. This posture of humility that we were talking about this past week in the Gospels of humbly doing our service. Help us in the choices that come our way this week. Some of them may be really big and consequential, and some of them may be small that lead to big things and we don’t always know, we need Your leadership. Help us in our communication, may we soften our hearts, so that our language may be softer and kinder, not just for the sake of aa humble posture, but so that we may bring life through our words and not death. Come, Holy Spirit, we pray, in the name of Jesus. Amen.

Prayer and Encouragements:

Good afternoon, DAB Family. This is Justify Now in North Carolina. It’s April 7th, Good Friday. Just wanted to call in and say that I’m so grateful and appreciative for what Jesus did for us so many years ago. He sacrificed His life for you and me and He paid that price for our sins and I’m so grateful. And I’m so glad to be saved. Just wanna thank Brian for that wonderful commentary today about this hurricane of worry that we live in. It resounded with me so much. You hit so many points that was so spot on, Brian. That word says fear not what is blocked but ___ good pleasure to give you the kingdom. God bless you Brian and I pray for you and your family and all the DABers. Pray that ya’ll have a very blessed resurrection day. Love you now. Bye bye.

Hi, my name’s Andrea. I’ve been listening for a couple years, and I called in once before. I’m not sure if it got posted but I really need prayers for my son Jayden. He is 19 years old. He’ll be 20 in October. He’s away at college and he’s on his second round of Accutane. This isn’t a mild case of acne; it came out of nowhere the first time. We thought we had it under control. He went away to college and his face exploded. He came home around Christmas time and was put back on Accutane. His severe scaring from the first round and now his face is so blown up he can barely eat on either side of his mouth. They put him on a steroid to try to calm it down, they’ve lowered the dose, now they’re lowering it again. It’s just so bad that it’s causing him issues in his own life. I don’t even know if I could go outside the way he looks, it’s heartbreaking. He’s one of the kindest people I know and has a heart for God and prays. And my heart is breaking for him. No one should suffer like this, and I don’t know what’s causing it. They don’t know why it won’t stop. Just pray for my son. As a mother, it’s hard to watch your son struggle, being so far away, having to blood work and getting bloody noses and it’s just painful. Very painful to watch. Something is causing this, and they don’t know what to do. High doses of the stuff is dangerous for your body, long term. And the scaring is horrible. So, please I’m just asking that you would all pray for my son, Jayden, and lift him up. That God would heal whatever is causing this condition to happen in his body. I appreciate it very much. Thank you DAB family. I love you, bye.

Hi, everyone, this is Janean from Washington. I hope you all had a nice Easter. And this morning I wanted to lift up Garret in prayer. I was very touched by his call this morning. And so, Father, we just lift up Garret to You. Thank You for his life. I thank You for his desire to serve You. And I just thank You for his honesty in sharing his struggles with depression and alcoholism. And today, Lord, I just ask that You would pour out Your mercy and Your grace and Your love upon him. I pray that he would know how much You care about him, Father. And for all of us, You’ve removed our sins, as far as the East is from the West. And I thank You for that, Lord. And just assure him of that love and forgiveness that You have. And, and moving forward, Father, I just pray for just great strength for him as he faces different issues in life, as we all do, Father. Would You just give him the grace and strength to reach out to You and when the enemy tries to tempt him to turn to alcohol, Lord, just may he just run to You and to Your word, to other Christians who can support him. And so, Father, I just ask for Your grace and mercy once again, to be upon him today. And just strengthen him and encourage him. Thank You for his desire to walk worthy of the calling You’ve given him. I pray that You’d help him to do that, Lord, by Your strength and Your power. And we just lift him up today now, in the name of Jesus. Amen.

Hello, Daily Audio Bible Family, this is Diana, His Dearly Beloved in Washington State, formerly from Minnesota. I just heard from Justin, which made my heart so happy. Justin, formerly of Southern California, now of Memphis. I’ve been praying for you for years, dear brother. And many others, that I keep waiting to hear from again. So, my heart was so blessed in hearing from you. I’m very sorry for the challenges that you’ve been having and, but you know, as you said, if you’re looking for truth, you’ve definitely come to the right place. So, I will continue praying for you. Super excited that you called in. And I would also like to ask for prayer for an upcoming surgery for me. I had a surgery last week. I had pancreatitis and had four stones removed from my common bowel duct, because I no longer have a gull bladder, that was removed in 2001. And now have a surgery for an abdominal hernia. I’ve had multiple surgeries over the last two years and, and I had a nine-pound baby in my past and I’m over 60. So, I’m now kind of struggling with some structural weakness of my abdomen. So, I’m gonna have an elective surgery to help put in a mesh binder to hopefully fix that. So, anyway, just wanted to, I was so happy to hear from Justin. I love you all. I hope you had a blessed Easter. Take care. Bye.

Okay DABers, this is Eyes of a Dove. I had to wait all day to call you guys. I’ve been fairly emotional, numb, kind of shell shocked actually. All be 47 years old this July. So, I guess I’m not a young one, right. However, I know that the Lord has designed me for eternity, and I don’t believe it’s my time to leave this earth, anytime soon. A couple days ago, I went in for my yearly mammogram. And this morning, Monday morning, I received a message that they have found a 1.3-centimeter mass in my right chest, with blurry edges, I guess, or uneven edges. It’s oval in shape. And it’s about half the size of a pea. I don’t know how to feel. It’s 30 days before my wedding and the enemy is just doesn’t want, doesn’t want this marriage to happen. Oh man, we’ve just had it. It’s just been overwhelming friends. Every single day there’s been something. Nearly semi-breaking down, trying to find a car for Braden, every car breaking down. The car we bought; they scammed us. And we’re trying to make the best of a situation, take it day-by-day. But this one just bulldozed me. I still have my young ones. It’s not time. And I know that that’s a small tumor, right. And I don’t receive that it’s anything but benign, in Jesus name. But yeah, I’m afraid. They can’t get me in until the end of April. And they would be one and half to two-hour extensive imaging appointment. But at the end, the doctor will give me results as to where I’m at. And I’m praying that I can get in sooner and I’m praying that it will be benign. And I pray for healing. Will you join me?

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.

Footnotes:

  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)

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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.”

Footnotes:

  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)

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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]

Footnotes:

  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]

Footnotes:

  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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