04/15/2023 DAB Transcript

Joshua 11:1-12:24, Luke 17:11-37, Psalms 84:1-12, Proverbs 13:5-6

Today is the 15th day of April welcome to the Daily Audio Bible I am Brian it is fantastic to be here with you today as we gather yet again around the Global Campfire and take the next step forward and bring another one of our weeks in for a landing together. We have been working our way into the book of Joshua, which we will continue today with chapters 11 and 12.

Prayer:

Father, we thank you for your word. We thank you for another week. We thank you for your faithfulness in our lives. We thank you for your patience with us. And as our hearts are transformed by this rhythm of being in the Scriptures each day and applying them to our lives, we come to the same place that the psalmist came to, “a single day in your courts is better than a thousand anywhere else.” We would rather be the gatekeeper. We would rather be the servant simply doing our duty in the house of our God then to live in the good homes of the wicked. You are our treasure. You are our hope. You are our protection. You are our God. There is no other above, below or beside you. You are the most-high, and we love you. Come Holy Spirit. Lead us through this day, lead us into the new week we pray in the name of Jesus. Amen.

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Community Prayer and Praise:

This is Brandon from Texas calling first for Justin in Memphis. Justin, I appreciate your call and glad you’re back with us. I’ve shared on here before my story of being in a similar position to yours. And I began praying every day that God would get everything I thought I knew about Him out of my mind so I could discover who He actually was and read through the New Testament praying that prayer each day. Not sure if that’s the path for you but I know it was very helpful for me. And I finished and and felt like I had found truth and dispelled some things that I would call religion versus spiritual relationship, religiosity or…or whatever. But anyway, Lord I just I come alongside Justin and…and ask Lord just as he did that You lead him to truth. He just…he just wants truth Lord and…and like all of us he needs You and we only find truth through…through the direction of Your Spirit Lord. So, I just come alongside my brother Justin and ask that You lead him to truth. I know Lord that Your word promises if we seek we will find and You honor Your word and just ask that You help Justin find. It’s in the name of Jesus i pray. Amen.

Good morning it is Monday April 10th, and this is the Lord is my Strength and My Song calling in to pray for a couple of the DABbers that called in this morning, Justin and Garrett. And Justin said he didn't…wasn’t sure what he believed. He…he’d gotten away from listening to DAB for a few years, but was back and Garrett asked for prayers and help in he…what he believes and depression and other issues. Lord, I pray for these men. They’ve come to You in their wandering in the wilderness and desert and not feeling Your presence and not seeing You in their lives and being under attack really. And I pray. You promised that if we ask in Your name how will You not pour out the Holy Spirit and give us what we need. So, I pray that You would lift up these two, Justin and Garrett this morning. Fill them with Your Holy Spirit. Let them see the light of Your glory and let Your love fill their hearts that they would know You Jesus love them, died for them, was raised, and sit in heaven and are making a way for them in this life and forever for all eternity. I give thanks and blessings to You Lord Jesus and ask this in Your name.

Hello DABbers, this is Emily of Emily and Jim and Cardiff and I’m calling for the little brother who called and said that he’s struggling with his faith and he misses Jesus. And we pray for him. And I just want to say I am so proud of you. Why am I proud of you? Well, because you don’t call the Daily Audio Bible podcast and think people are gonna pray, oh i hope you find your home in Buddhism. You know we’re gonna pray for you to experience the lord Jesus afresh. We all have doubts. It’s happened to us in our journeys. I’ve had times where I’ve experienced God’s holiness in ways I can’t describe. And yet there are times where I think, well, are you real? That is OK because Jesus is still real, and He longs to be with you. He misses you. So, I’m going to pray for you right now, little brother. I’m sorry I don’t remember your name. But Father God, I thank You that Your word is a light to this brother’s feet…feet that it’s a lamp, it’s a light unto his path. Lord, I thank You that You love him with an everlasting love Lord, that he…that even if he feels like that one little lost sheep that You leave the 99 and You go get him. So, Father I pray and the name of Jesus that he would experience Your love, Daddy’s love, Abbas love in these coming days Lord. I pray that he would experience Jesus and Lord that You would open his eyes to see how good and…and sweet it is to be in Your presence, to…how good and sweet You are and all these other things, all these other distractions are just distractions. And I bless him, and I thank You for where You’re taking him on his journey in the name of Jesus. I love you little brother. Bless you.

Hello DAB family, my name is __. Like to go by Seeking the Abundant Life. I’m calling because I am married to a Muslim man. We’ve been married for about two years, and I have kind of…I guess I've…I’ve started to lose hope or passion for seeing him come to Christ and have gotten kind of focused on just the day-to-day things. I’ve recently started a new job which I’ve made more demanding than it really is. Kind of allowed it to be my god. And over the past week I’ve been convicted about spending more time giving my best to work and not giving my best to home and to God and I’ve just felt far from God as well. And, so, I am calling in prayer for renewed passion for God, my relationship and intimacy with Him. I’ve had a hard time just even sitting down and reading the bible. I’ve listened but just for my own self and for my own prayer life of my own spiritual life. I’ve just not really been showing up for myself in that way and similarly for my husband as well. And, so, I’m just calling to ask you all to join us on this journey and thank you so much. You all take care. Bye.

Good morning on this beautiful Easter Monday. I’m a beloved Christian who periodically finds myself needing to once again release to God my forever singleness. It is a great joy to know that I am Christ’s bride and yet there’s perpetual pain in never having experienced the human relationship that paints the picture of this glorious relationship I have with Jesus. It is a great joy that I cling dozens of children my own and yet there’s a nagging ache in my heart knowing that I do not have primary responsibility for any of them and knowing that I most likely will not marry while my body still has the capacity to bear a child. And, so, as an extension of wanton discipline this Easter time I feel cold once again to release to God my hopes and my dreams to daily ask Him to transform my hopes and desires to be only for Him. So, please join me in praying not only for myself but for the many who earnestly feel called to a Christ centered marriage yet have never felt called to develop this relationship with any particular person. So, let us pray. Lord Jesus, we love You because You first loved us. Help us to seek first Your kingdom and Your righteousness even and especially if the way that You are working does not line up with what we think we know about You and for what we think we know about Your ways. Restore to us the joy of Your salvation. In Your name we pray. Amen.

The Daily Audio Bible Reading for Saturday April 15, 2023 (NIV)

Joshua 11-12

Israel Defeats a Northern Coalition

11 When King Jabin of Hazor heard the news about Israel’s victories,[a] he organized a coalition, including[b] King Jobab of Madon, the king of Shimron, the king of Acshaph, and the northern kings who ruled in[c] the hill country, in the rift valley south of Kinnereth,[d] in the foothills, and on the heights of Dor to the west. Canaanites came[e] from the east and west; Amorites, Hittites, Perizzites, and Jebusites from the hill country; and Hivites from below Hermon in the area[f] of Mizpah. These kings came out with their armies; they were as numerous as the sand on the seashore and had a large number of horses and chariots.[g] All these kings gathered and joined forces[h] at the Waters of Merom to fight Israel.

The Lord told Joshua, “Don’t be afraid of them, for about this time tomorrow I will cause all of them to lie dead before Israel. You must hamstring their horses and burn[i] their chariots.” Joshua and his whole army caught them by surprise at the Waters of Merom and attacked them.[j] The Lord handed them over to Israel, and they struck them down and chased them all the way to Greater Sidon, Misrephoth Maim,[k] and the Mizpah Valley to the east. They struck them down until no survivors remained. Joshua did to them as the Lord had commanded him; he hamstrung their horses and burned[l] their chariots.

10 At that time Joshua turned, captured Hazor, and struck down its king with the sword, for Hazor was at that time[m] the leader of all these kingdoms. 11 They annihilated everyone who lived there with the sword[n]—no one who breathed remained—and burned[o] Hazor.

12 Joshua captured all these royal cities and all their kings and annihilated them with the sword,[p] as Moses the Lord’s servant had commanded. 13 But Israel did not burn any of the cities located on mounds[q] except for Hazor; it was the only one Joshua burned. 14 The Israelites plundered all the goods of these cities and the cattle, but they totally destroyed all the people[r] and allowed no one who breathed to live. 15 Moses the Lord’s servant passed on the Lord’s commands to Joshua, and Joshua did as he was told. He did not ignore any of the commands the Lord had given Moses.[s]

A Summary of Israel’s Victories

16 Joshua conquered the whole land,[t] including the hill country, all the Negev,[u] all the land of Goshen, the foothills,[v] the rift valley,[w] the hill country of Israel and its foothills, 17 from Mount Halak up to Seir, as far as Baal Gad in the Lebanon Valley below Mount Hermon. He captured all their kings and executed them.[x] 18 Joshua campaigned against[y] these kings for quite some time.[z] 19 No city made peace with the Israelites (except the Hivites living in Gibeon);[aa] they had to conquer all of them,[ab] 20 for the Lord determined to make them obstinate so they would attack Israel. He wanted Israel to annihilate them without mercy, as he had instructed Moses.[ac]

21 At that time Joshua attacked and eliminated the Anakites from the hill country[ad]—from Hebron, Debir, Anab, and all the hill country of Judah and Israel.[ae] Joshua annihilated them and their cities. 22 No Anakites were left in Israelite territory, though some remained in Gaza, Gath, and Ashdod. 23 Joshua conquered[af] the whole land, just as the Lord had promised Moses,[ag] and he assigned Israel their tribal portions.[ah] Then the land was free of war.

12 Now these are the kings of the land whom the Israelites defeated and drove from their land[ai] on the east side of the Jordan,[aj] from the Arnon Valley to Mount Hermon, including all the eastern rift valley:[ak]

King Sihon of the Amorites who lived[al] in Heshbon and ruled from Aroer (on the edge of the Arnon Valley)—including the city in the middle of the valley[am] and half of Gilead—all the way to the Jabbok Valley bordering Ammonite territory. His kingdom included[an] the eastern rift valley from the Sea of Kinnereth[ao] to the sea of the rift valley (the Salt Sea),[ap] including the route to Beth Jeshimoth and the area southward below the slopes of Pisgah.[aq]

The territory of King Og of Bashan, one of the few remaining Rephaites,[ar] who lived[as] in Ashtaroth and Edrei and ruled over Mount Hermon, Salecah, all Bashan to the border of the Geshurites and Maacathites, and half of Gilead as far as the border of King Sihon of Heshbon.

Moses the Lord’s servant and the Israelites defeated them and Moses the Lord’s servant assigned their land[at] to Reuben, Gad, and the half-tribe of Manasseh.

These are the kings of the land whom Joshua and the Israelites defeated on the west side of the Jordan, from Baal Gad in the Lebanon Valley to Mount Halak up to Seir. Joshua assigned this territory to the Israelite tribes,[au] including the hill country, the foothills,[av] the rift valley,[aw] the slopes,[ax] the wilderness, and the Negev[ay]—the land of[az] the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites:

the king of Jericho (one),
the king of Ai—located near Bethel—(one),
10 the king of Jerusalem (one),
the king of Hebron (one),
11 the king of Jarmuth (one),
the king of Lachish (one),
12 the king of Eglon (one),
the king of Gezer (one),
13 the king of Debir (one),
the king of Geder (one),
14 the king of Hormah (one),
the king of Arad (one),
15 the king of Libnah (one),
the king of Adullam (one),
16 the king of Makkedah (one),
the king of Bethel (one),
17 the king of Tappuah (one),
the king of Hepher (one),
18 the king of Aphek (one),
the king of Lasharon (one),
19 the king of Madon (one),
the king of Hazor (one),
20 the king of Shimron Meron (one),
the king of Acshaph (one),
21 the king of Taanach (one),
the king of Megiddo (one),
22 the king of Kedesh (one),
the king of Jokneam near Carmel (one),
23 the king of Dor—near Naphath Dor—(one),
the king of Goyim—near Gilgal—(one),
24 the king of Tirzah (one),

a total of thirty-one kings.

Footnotes:

  1. Joshua 11:1 tn The words “about Israel’s victories” are not in the Hebrew text but have been supplied for clarity.
  2. Joshua 11:1 tn Heb “he sent to.”
  3. Joshua 11:2 tn Heb “and to the kings who [are] from the north in.”
  4. Joshua 11:2 tn Heb “Chinneroth,” a city and plain located in the territory of Naphtali in Galilee (BDB 490 s.v. כִּנֶּרֶת, כִּנֲרוֹת).sn Kinnereth was a city in Galilee located near the Sea of Galilee (Deut 3:17). The surrounding region also became known by this name (1 Kgs 15:20; cf. Matt 14:34), and eventually even the lake itself (Josh 12:3; cf. Luke 5:1). The “rift valley south of” Galilee probably refers to the northern part of the Jordan Valley from the lake to where the Jezreel Valley joins the rift valley. Dor is nearly due west from that point.
  5. Joshua 11:3 tn The verb “came” is supplied in the translation (see v. 4).
  6. Joshua 11:3 tn Or “land.”
  7. Joshua 11:4 tn Heb “They and all their camps with them came out, a people as numerous as the sand which is on the edge of the sea in multitude, and [with] horses and chariots very numerous.”
  8. Joshua 11:5 tn Heb “and came and camped together.”
  9. Joshua 11:6 tn Heb “burn with fire”; the words “with fire” are redundant in English and have not been included in the translation.
  10. Joshua 11:7 tn Heb “Joshua and all the people of war with him came upon them at the Waters of Merom suddenly and fell upon them.”
  11. Joshua 11:8 tn The meaning of the Hebrew name “Misrephoth Maim” is perhaps “lime-kilns by the water” (see HALOT 641 s.v. מִשְׂרָפוֹת).
  12. Joshua 11:9 tn Heb “burned with fire”; the words “with fire” are redundant in English and have not been included in the translation.
  13. Joshua 11:10 tn Or “formerly.”
  14. Joshua 11:11 tn Heb “and they struck down all life which was in it with the edge of the sword, annihilating.”
  15. Joshua 11:11 tn Heb “burned with fire”; the words “with fire” are redundant in English and have not been included in the translation.
  16. Joshua 11:12 tn Heb “and he struck them down with the edge of the sword, he annihilated them.”
  17. Joshua 11:13 tn Heb “standing on their mounds.”
  18. Joshua 11:14 tn Heb “but all the people they struck down with the edge of the sword until they destroyed them.”
  19. Joshua 11:15 tn Heb “As the Lord commanded Moses his servant, so Moses commanded Joshua, and Joshua acted accordingly; he did not turn aside a thing from all which the Lord commanded Moses.”
  20. Joshua 11:16 tn Heb “Joshua took all this land.”
  21. Joshua 11:16 sn The Negev is an area south of the Judean hill country and west of the rift valley. As a geographic feature it is an arid depression extending south to the Gulf of Aqabah, but the biblical reference is probably to the northern part of this region.
  22. Joshua 11:16 sn The foothills (שְׁפֵלָה, “shephelah”) refer to the transition region between the Judean hill country and the Mediterranean coastal plain.
  23. Joshua 11:16 sn As a geographic feature, the rift valley (עֲרָבָה, ʿaravah) extends from Galilee to the Gulf of Aqaba. The reference here is probably to the Jordan Valley and the wider part of the rift valley below the Dead Sea.
  24. Joshua 11:17 tn Heb “and struck them down and killed them.”
  25. Joshua 11:18 tn Heb “made war with.”
  26. Joshua 11:18 tn Heb “for many days.”
  27. Joshua 11:19 tn The LXX omits this parenthetical note, which may represent a later scribal addition.
  28. Joshua 11:19 tn Heb “the whole they took in battle.”
  29. Joshua 11:20 tn Heb “for from the Lord it was to harden their heart[s] to meet for the battle with Israel, in order to annihilate them, so that they would receive no mercy, in order annihilate them, as the Lord commanded Moses.”
  30. Joshua 11:21 tn Heb “went and cut off the Anakites from the hill country.”
  31. Joshua 11:21 tn Heb “and from all the hill country of Israel.”
  32. Joshua 11:23 tn Heb “took.”
  33. Joshua 11:23 tn Heb “according to all which the Lord said to Moses.” The translation assumes this refers to the promise of the land (see 1:3). Another possibility is that it refers to the Lord’s instructions, in which case the phrase could be translated, “just as the Lord had instructed Moses” (so NLT; cf. also NIV “had directed Moses”).
  34. Joshua 11:23 tn Heb “and Joshua gave it for an inheritance to Israel according to their allotted portions by their tribes.”
  35. Joshua 12:1 tn Heb “and took possession of their land.”
  36. Joshua 12:1 tn Heb “beyond the Jordan, toward the rising of the sun.”
  37. Joshua 12:1 sn The rift valley is a geographic feature that extends from Mt. Hermon to the Gulf of Aqaba and includes the Sea of Galilee, the Jordan River, and the Dead Sea. The section described here extends from the border of Moab, the Arnon which runs into the middle of the Dead Sea, northward up the entire Jordan valley and beyond Galilee to Mt. Hermon at the border of Lebanon.
  38. Joshua 12:2 tn Or perhaps, “reigned.”
  39. Joshua 12:2 tc The MT reads here “and the middle of the valley,” but the reading “the city in the middle of valley” can be reconstructed on the basis of Josh 13:9, 16.
  40. Joshua 12:3 tn The words “his kingdom included” are supplied in the translation for clarification.
  41. Joshua 12:3 sn The Sea of Kinnereth is another name for the Sea of Galilee. See the note on the word “Kinnereth” in 11:2.
  42. Joshua 12:3 sn The Salt Sea is another name for the Dead Sea.
  43. Joshua 12:3 sn The slopes of Pisgah lie east of the northern tip of the Dead Sea.
  44. Joshua 12:4 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.
  45. Joshua 12:4 tn Or perhaps “who reigned.”
  46. Joshua 12:6 tn Heb “gave it for a possession.”
  47. Joshua 12:7 tn Heb “Joshua gave it to the tribes of Israel as a possession according to their allotted portions.”
  48. Joshua 12:8 sn The foothills (שְׁפֵלָה, shephelah) are the transition region between the Judean hill country and the Mediterranean coastal plain. These are areas of eocene limestone with a distinct pattern of erosion, soil, and vegetation cover.
  49. Joshua 12:8 sn The rift valley (עֲרָבָה, ʿaravah) is a geographic feature extending from Galilee to the Dead Sea to the Gulf of Aqaba. Here it probably refers to the Jordan valley and an area extending south of the Dead Sea by the Negev.
  50. Joshua 12:8 sn The slopes (אֲשֵׁדוֹת, ʾashedot) refer to the ascent from the rift valley up to the hill country and to the flatlands (or wilderness) south of the hill country.
  51. Joshua 12:8 sn The Negev is the area of central southern Judah, south of the hill country and west of the rift valley. As a geographic feature it is a depression extending south to the Gulf of Aqaba, but the biblical reference is probably to the northern portion of the region.
  52. Joshua 12:8 tn The words “the land of” are supplied in the translation for clarification.
New English Translation (NET)

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Luke 17:11-37

The Grateful Leper

11 Now on[a] the way to Jerusalem,[b] Jesus[c] was passing along[d] between Samaria and Galilee. 12 As[e] he was entering[f] a village, ten men with leprosy[g] met him. They[h] stood at a distance, 13 raised their voices and said, “Jesus, Master, have mercy[i] on us.” 14 When[j] he saw them he said, “Go[k] and show yourselves to the priests.”[l] And[m] as they went along, they were cleansed. 15 Then one of them, when he saw he was healed, turned back, praising[n] God with a loud voice. 16 He[o] fell with his face to the ground[p] at Jesus’ feet and thanked him.[q] (Now[r] he was a Samaritan.)[s] 17 Then[t] Jesus said,[u] “Were[v] not ten cleansed? Where are the other[w] nine? 18 Was no one found to turn back and give praise to God except this foreigner?”[x] 19 Then[y] he said to the man,[z] “Get up and go your way. Your faith has made you well.”[aa]

The Coming of the Kingdom

20 Now at one point[ab] the Pharisees[ac] asked Jesus[ad] when the kingdom of God[ae] was coming, so he answered, “The kingdom of God is not coming with signs[af] to be observed, 21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is[ag] in your midst.”[ah]

The Coming of the Son of Man

22 Then[ai] he said to the disciples, “The days are coming when you will desire to see one of the days[aj] of the Son of Man, and you will not see it. 23 Then people[ak] will say to you, ‘Look, there he is!’[al] or ‘Look, here he is!’ Do not go out or chase after them.[am] 24 For just like the lightning flashes[an] and lights up the sky from one side to the other, so will the Son of Man be in his day.[ao] 25 But first he must[ap] suffer many things and be rejected by this generation. 26 Just[aq] as it was[ar] in the days of Noah,[as] so too it will be in the days of the Son of Man. 27 People[at] were eating,[au] they were drinking, they were marrying, they were being given in marriage—right up to the day Noah entered the ark. Then[av] the flood came and destroyed them all.[aw] 28 Likewise, just as it was[ax] in the days of Lot, people[ay] were eating, drinking, buying, selling, planting, building; 29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all.[az] 30 It will be the same on the day the Son of Man is revealed. 31 On that day, anyone who is on the roof,[ba] with his goods in the house, must not come down[bb] to take them away, and likewise the person in the field must not turn back. 32 Remember Lot’s wife![bc] 33 Whoever tries to keep[bd] his life[be] will lose it,[bf] but whoever loses his life will preserve it. 34 I tell you, in that night there will be two people in one bed; one will be taken and the other left.[bg] 35 There will be two women grinding grain together;[bh] one will be taken and the other left.”[bi]

37 Then[bj] the disciples[bk] said[bl] to him, “Where,[bm] Lord?” He replied to them, “Where the dead body[bn] is, there the vultures[bo] will gather.”[bp]

Footnotes:

  1. Luke 17:11 tn Grk “Now it happened that on.” 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.
  2. Luke 17:11 sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.
  3. Luke 17:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  4. Luke 17:11 tn Or “was traveling about.”
  5. Luke 17:12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  6. Luke 17:12 tn The participle εἰσερχομένου (eiserchomenou) is taken temporally.
  7. Luke 17:12 sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). A leper was totally ostracized from society until he was declared cured (Lev 13:45-46). For more on the condition, see the note on lepers in Luke 4:27.
  8. Luke 17:12 tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.
  9. Luke 17:13 snHave mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).
  10. Luke 17:14 tn Καί (kai) has not been translated because of differences between Greek and English style.
  11. Luke 17:14 tn The participle πορευθέντες (poreuthentes) is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).
  12. Luke 17:14 sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).
  13. Luke 17:14 tn Grk “And 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.
  14. Luke 17:15 tn Grk “glorifying God.”
  15. Luke 17:16 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  16. Luke 17:16 tn Grk “he fell on his face” (an idiom for complete prostration).
  17. Luke 17:16 sn And thanked him. This action recognized God’s healing work through Jesus.
  18. Luke 17:16 tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.
  19. Luke 17:16 sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).
  20. Luke 17:17 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  21. Luke 17:17 tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.
  22. Luke 17:17 tn The Greek construction used here (οὐχί, ouchi) expects a positive reply.
  23. Luke 17:17 tn The word “other” is implied in the context.
  24. Luke 17:18 sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.
  25. Luke 17:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  26. Luke 17:19 tn Grk “to him”; the referent has been specified in the translation for clarity.
  27. Luke 17:19 tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.
  28. Luke 17:20 tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.
  29. Luke 17:20 sn See the note on Pharisees in 5:17.
  30. Luke 17:20 tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.
  31. Luke 17:20 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.
  32. Luke 17:20 tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53–74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.
  33. Luke 17:21 tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.
  34. Luke 17:21 tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.
  35. Luke 17:22 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  36. Luke 17:22 sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.
  37. Luke 17:23 tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  38. Luke 17:23 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
  39. Luke 17:23 sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
  40. Luke 17:24 sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.
  41. Luke 17:24 tc Some very significant mss (P75 B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en tē hēmera autou, “in his day”), but the words are included in א A L W Θ Ψ ƒ1,13 M lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA28 rightly has the words in brackets, expressing doubt as to their authenticity.
  42. Luke 17:25 sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).
  43. Luke 17:26 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  44. Luke 17:26 tn Or “as it happened.”
  45. Luke 17:26 sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.
  46. Luke 17:27 tn Grk “They.” The plural in Greek is indefinite, referring to people in general.
  47. Luke 17:27 tn These verbs (“eating…drinking…marrying…being given in marriage”) are all progressive imperfects, describing action in progress at that time.
  48. Luke 17:27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  49. Luke 17:27 sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.
  50. Luke 17:28 tn Or “as it happened.”
  51. Luke 17:28 tn Grk “they.” The plural in Greek is indefinite, referring to people in general.
  52. Luke 17:29 sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).
  53. Luke 17:31 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
  54. Luke 17:31 sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.
  55. Luke 17:32 sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.
  56. Luke 17:33 tn Or “tries to preserve”; Grk “seeks to gain.”
  57. Luke 17:33 tn Grk “soul.” See the discussion of this Greek term in the note on “life” in Luke 9:24.
  58. Luke 17:33 sn The Greek word translated life can refer to both earthly, physical life and inner, transcendent life (one’s “soul”). In the context, if a person is not willing to suffer the world’s rejection and persecution in order to follow Jesus but instead seeks to retain his physical life, then that person will lose both physical life and inner, transcendent life (at the judgment). On the other hand, the one who willingly gives up earthly, physical life to follow Jesus (“loses his life”) will ultimately preserve one’s “soul” (note that the parallel in John’s Gospel speaks of “guarding one’s ‘soul’ for eternal life” (John 12:25).
  59. Luke 17:34 sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) and those left behind are judged. The imagery, however, is not directly tied to the identification of the two groups. Its primary purpose in context is to picture the sudden, surprising separation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
  60. Luke 17:35 tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.
  61. Luke 17:35 tc Several mss (D ƒ13 [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 “There will be two in the field; one will be taken and the other left.” It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  62. Luke 17:37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  63. Luke 17:37 tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.
  64. Luke 17:37 tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.
  65. Luke 17:37 sn The question “Where, Lord?” means, “Where will the judgment take place?”
  66. Luke 17:37 tn Or “corpse.”
  67. Luke 17:37 tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers. sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.
  68. Luke 17:37 tn Grk “will be gathered.” The passive construction has been translated as an active one in English.
New English Translation (NET)

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Psalm 84

Psalm 84[a]

For the music director, according to the gittith style;[b] written by the Korahites, a psalm.

84 How lovely is the place where you live,[c]
O Lord of Heaven’s Armies![d]
I desperately want to be[e]
in the courts of the Lord’s temple.[f]
My heart and my entire being[g] shout for joy
to the living God.
Even the birds find a home there,
and the swallow[h] builds a nest,
where she can protect her young[i]
near your altars, O Lord of Heaven’s Armies,
my King and my God.
How blessed[j] are those who live in your temple
and praise you continually. (Selah)
How blessed are those who[k] find their strength in you,
and long to travel the roads that lead to your temple.[l]
As they pass through the Baca Valley,[m]
he provides a spring for them.[n]
The rain[o] even covers it with pools of water.[p]
They are sustained as they travel along;[q]
each one appears[r] before God in Zion.
O Lord God of Heaven’s Armies,[s]
hear my prayer.
Listen, O God of Jacob. (Selah)
O God, take notice of our shield.[t]
Show concern for your chosen king.[u]
10 Certainly[v] spending just one day in your temple courts is better
than spending a thousand elsewhere.[w]
I would rather stand at the entrance[x] to the temple of my God
than live[y] in the tents of the wicked.
11 For the Lord God is our sovereign protector.[z]
The Lord bestows favor[aa] and honor;
he withholds no good thing from those who have integrity.[ab]
12 O Lord of Heaven’s Armies,[ac]
how blessed are those who trust in you.[ad]

Footnotes:

  1. Psalm 84:1 sn Psalm 84. The psalmist expresses his desire to be in God’s presence in the Jerusalem temple, for the Lord is the protector of his people.
  2. Psalm 84:1 tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument.
  3. Psalm 84:1 tn Or “your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the Lord’s special dwelling place (see Pss 43:3; 46:4; 132:5, 7).
  4. Psalm 84:1 tn Traditionally, “Lord of hosts.” The title draws attention to God’s sovereign position (see Ps 69:6).
  5. Psalm 84:2 tn Heb “my soul longs, it even pines for.”
  6. Psalm 84:2 tn Heb “the courts of the Lord” (see Ps 65:4).
  7. Psalm 84:2 tn Heb “my flesh,” which stands for his whole person and being.
  8. Psalm 84:3 tn The word translated “swallow” occurs only here and in Prov 26:2.
  9. Psalm 84:3 tn Heb “even a bird finds a home, and a swallow a nest for herself, [in] which she places her young.”sn The psalmist here romanticizes the temple as a place of refuge and safety. As he thinks of the birds nesting near its roof, he envisions them finding protection in God’s presence.
  10. Psalm 84:4 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 12 and Pss 1:1; 2:12; 34:9; 41:1; 65:4; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
  11. Psalm 84:5 tn Heb “[Oh] the happiness [of] the man.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here was certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to in v. 5a is representative of followers of God, as the use of plural forms in vv. 5b-7 indicates.
  12. Psalm 84:5 tn Heb “roads [are] in their heart[s].” The roads are here those that lead to Zion (see v. 7).
  13. Psalm 84:6 tn The translation assumes that the Hebrew phrase עֵמֶק הַבָּכָא (ʿemeq habbakhaʾ) is the name of an otherwise unknown arid valley through which pilgrims to Jerusalem passed. The term בָּכָא (bakhaʾ) may be the name of a particular type of plant or shrub that grew in this valley. O. Borowski (Agriculture in Iron Age Israel, 130) suggests it is the black mulberry. Some take the phrase as purely metaphorical and relate בָּכָא to the root בָּכָה (bakhah, “to weep”). In this case one might translate, “the valley of weeping” or “the valley of affliction.”
  14. Psalm 84:6 tc The MT reads “a spring they make it,” but this makes little sense. Many medieval Hebrew mss, as well as the LXX, understand God to be the subject and the valley to be the object, “he [God] makes it [the valley] [into] a spring.”
  15. Psalm 84:6 tn This rare word may refer to the early (or autumn) rains (see Joel 2:23).
  16. Psalm 84:6 tc The MT reads בְּרָכוֹת (berakhot, “blessings”) but the preceding reference to a “spring” favors an emendation to בְּרֵכוֹת (berekhot, “pools”).sn Pools of water. Because water is so necessary for life, it makes an apt symbol for divine favor and blessing. As the pilgrims traveled to Jerusalem, God provided for their physical needs and gave them a token of his favor and of the blessings awaiting them at the temple.
  17. Psalm 84:7 tn Heb “they go from strength to strength.” The phrase “from strength to strength” occurs only here in the OT. With a verb of motion, the expression “from [common noun] to [same common noun]” normally suggests movement from one point to another or through successive points (see Num 36:7; 1 Chr 16:20; 17:5; Ps 105:13; Jer 25:32). Ps 84:7 may be emphasizing that the pilgrims move successively from one “place of strength” to another as they travel toward Jerusalem. All along the way they find adequate provisions and renewed energy for the trip.
  18. Psalm 84:7 tn The psalmist returns to the singular (see v. 5a), which he uses in either a representative or distributive (“each one”) sense.
  19. Psalm 84:8 tn HebLord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsevaʾot, “hosts”; see Ps 89:9) but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת in Pss 59:5 and 80:4, 19 as well.
  20. Psalm 84:9 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “your anointed one” here and with “our king” in Ps 89:18.
  21. Psalm 84:9 tn Heb “look [on] the face of your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (meshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 89:38, 51; 132:10, 17).
  22. Psalm 84:10 tn Or “for.”
  23. Psalm 84:10 tn Heb “better is a day in your courts than a thousand [spent elsewhere].”
  24. Psalm 84:10 tn Heb “I choose being at the entrance of the house of my God over living in the tents of the wicked.” The verb סָפַף (safaf) appears only here in the OT; it is derived from the noun סַף (saf, “threshold”). Traditionally some have interpreted this as a reference to being a doorkeeper at the temple, though some understand it to mean “lie as a beggar at the entrance to the temple” (see HALOT 765 s.v. ספף).
  25. Psalm 84:10 tn The verb דּוּר (dur, “to live”) occurs only here in the OT.
  26. Psalm 84:11 tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.
  27. Psalm 84:11 tn Or “grace.”
  28. Psalm 84:11 tn Heb “he does not withhold good to those walking in integrity.”
  29. Psalm 84:12 tn Traditionally “Lord of hosts.”
  30. Psalm 84:12 tn Heb “[Oh] the happiness [of] the man [who] trusts in you.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to here is representative of all followers of God, as the use of the plural form in v. 12b indicates.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Proverbs 13:5-6

The righteous person will reject[a] anything false,[b]
but the wicked person will act in shameful disgrace.[c]
Righteousness[d] guards the one who lives with integrity,[e]
but wickedness[f] overthrows the sinner.

Footnotes:

  1. Proverbs 13:5 tn Heb “will hate.” The verb שָׂנֵא (saneʾ, “to hate”) can express a range of feelings of dislike or the implications of such. It can, then, have the connotation “to reject, spurn” (see NIDOTTE 1254 s.v.).
  2. Proverbs 13:5 tn Heb “a word of falsehood.” The genitive “falsehood” functions as an attributive genitive. The construct noun דְּבַר (devar) means either “word” or “thing.” Hence, the phrase means “a false word” or “a false thing.”
  3. Proverbs 13:5 tc The versions render this phrase variously: “is ashamed and without confidence” (LXX); “is ashamed and put to the blush” (Tg. Prov 13:5); “confounds and will be confounded” (Vulgate). The variety is due in part to confusion of בָּאַשׁ (baʾash, “to stink”) and בּוֹשׁ (bosh, “to be ashamed”). Cf. NASB “acts disgustingly and shamefully.”tn Heb “acts shamefully and disgracefully.” The verb בָּאַשׁ (baʾash) literally means “to cause a stink; to emit a stinking odor” (e.g., Exod 5:21; Eccl 10:1) and figuratively means “to act shamefully” (BDB 92 s.v.). The verb וְיַחְפִּיר (veyakhpir) means “to display shame.” Together, they can be treated as a verbal hendiadys: “to act in disgraceful shame,” or more colorfully “to make a shameful smell,” or as W. McKane has it, “spread the smell of scandal” (Proverbs [OTL], 460). W. G. Plaut says, “Unhappily, the bad odor adheres not only to the liar but also to the one about whom he lies—especially when the lie is a big one” (Proverbs, 152).
  4. Proverbs 13:6 sn Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.
  5. Proverbs 13:6 tn Heb “integrity of way.” The term דָּרֶךְ (darekh) is a genitive of specification: “integrity in respect to his way.” This means living above reproach in their course of life. Cf. NASB “whose way is blameless”; NAB “who walks honestly.”
  6. Proverbs 13:6 sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

4/14/2023 DAB Transcript

Joshua 9:3-10:43, Luke 16:19-17:10, Psalm 83:1-18, Proverbs 13:4

Today is the 14th day of April, welcome to the Daily Audio Bible. I am Brian, it is fantastic to be here with you today as we gather together around the Global Campfire and step forward together into a brand-new day and into the next territory that the Bible is leading us into. Which will lead us back into the Book of Joshua. Israel’s second city of, of conquest the city of Ai, they were able to take that city and we went through the entire story of Aiken yesterday and discussed that. And so, where we find ourselves, as we move back into Joshua today, is that word is getting out, the kings of the regions, the nations that are surrounding where the children of Israel are, are getting pretty nervous. And although they may have at one time been enemies with each other, they are becoming allies to join together to attack and eradicate this people that is coming into the land. So, let’s take the next step forward and find out what happens next. Joshua chapter 9 verse 3 through 10 verse 43 today.

Commentary:

Okay, let’s look at something that Jesus was teaching today because it invites us, it invites us to deeply check our motivations and our posture. And I don’t mean posture like your, your standing or sitting down posture. I mean, the way you’re standing up or sitting down or slouching around or laying down spiritually. So, Jesus says, if another believer since rebuke that person and if there is repentance forgive, even if that person wronged you seven times a day and each time turns again and asks forgiveness, you must forgive. So, if a person is going to repeatedly offend you seven times a day, then it will require a posture or a lifestyle of forgiveness. And the apostles responded to Jesus after he said this, show us how to increase our faith. Cause in listening to what Jesus is saying and going okay, we’re gonna need more faith, show us how to increase our faith so that we can do this. And Jesus says, if you had faith even as small as a mustard seed, you could say to this mulberry tree may you be uprooted and planted in the sea, and it would obey you. So, what is Jesus telling the disciples, unless you are faithless, like, unless you have no faith, then you have what you need to obey me. And Jesus then responds when a servant comes in from plowing or taking care of sheep does his master say, come in and eat with me. No, he says prepare my meal, put on your apron and serve me while I eat, then you can eat later. And does the master thank the servant for doing what he was told to do? Of course not. In the same way, when you obey me you should say we are unworthy servants who have simply done our duty. That is a very different posture than our culture operates in and that we normally operate in. That is a posture of utter humility that we don’t often display, even in Revelation to God. This is the posture, as Jesus is describing it, of a servant who has a master, and the master does not owe the servant anything. The servant’s posture is to be grateful that they have shelter and sustenance and work. The master doesn’t owe the servant, the servant owes the master service. In this analogy from Jesus, by the way, we are the servants, we aren’t the Masters. And so, if the instruction from the master is to stay in a posture of forgiveness, even if you’re offended by the same person seven times in the day, if they come and repent and ask forgiveness, you are to forgive. This is the way of God’s kingdom, as we’ve talked about before already this year. But then if we obey the command, we think that we’ve put ourselves in some kind of humble position and we deserve a reward, when what Jesus is saying is this is your lifestyle, this isn’t some special thing you do to be humble. It’s not some kind of special thing that you should be rewarded for, this is supposed to be your normal, this is the normal state, one that takes care of each other and looks out for the other and dispenses forgiveness, as we are forgiven. This reveals God. If the work of God isn’t forgiveness, what is the work of God? Why did God come to earth in the person of Jesus and and die that we might be forgiven. But where the posture kind of has to shift and the understanding has to shift, is that, when we do something that humbles us, we haven’t done anything that’s not supposed to be normal. Putting it back in the words of Jesus, we are unworthy servants who have simply done our duty. That’s a bit of a big shift, one that we need to consider in our own lives, in our relationships to others, and in our relationship to God. That we are fortunate to be servants, and to be serving God. It’s simply our duty to obey our master. This is the normal Christian life, and this flies in the face of our pride and our arrogance and our entitlement. And so, let’s give it some thought today, let’s remember we’re simply doing our duty, we’re simply doing what were supposed to do, what’s supposed to be normal for us.

Prayer:

And so, Father, we invite You into that. Certainly, this applies to more than forgiveness. Although, forgiveness is the context here in Luke. But more and more, as we get to understand what You are teaching and applying that to our lives and letting it be a mirror, so the way we have to look at ourselves and see where we are, versus what You are instructing. We more and more realize our utter helplessness to in any way achieve righteousness before You, without You, and without Your help. And so, Holy Spirit come. We can’t do this on our own. We really aren’t good enough, we really aren’t as good as we had thought, we really truly need You. But in understanding this, it’s like coming home. It’s like realizing that what has been missing has always been there. We just needed to surrender for real and not in word only, but an actual posture of heart. So, we thank You for coming for us, and rescuing us, and forgiving us and giving us right standing with You and allowing us to come into Your presence and allowing us to be a part of Your family, allowing us to be grafted in as Your children. And we say we are unworthy servants who are simply doing our duty. We take this posture of humility and put it on our head, like the crown that it is, that we may forgive and be forgiven and reveal the good news that all are welcome. Come, Holy Spirit, into this 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, Daily Audio Bible Family. It has been a really long time since I called in. My prayer request is, I live in Maryland. My sister lives in Pennsylvania and my sister is really having a hard time. She’s limited with her income, and she has difficulty getting around. She’s mobile, you know, but just age and it makes it painful for her to do things. And I have been weighing out options on how to help her, how to support her. And I’m thinking that I need a house, I need a house with 3 bedrooms, 2 bathrooms so that I can have a place for her to come and be with me, so I can watch over her and care for her. I’ve just been struggling with taking the steps to make that happen. So, I mean financially I can do it, it’s just taking the step and finding the house and the financing and all that. So, I ask please for guidance, clarity and the steps that I need to take to bring my sister home with me. Our parents are deceased, neither of us has children so it’s just us. And I really need to figure out what to do and how to help her. Please pray for me. Thank you. God bless.

Good morning, DABers, this is Carrie aka Jesus Girl. It’s Saturday April 8th and I just want to lift up 2 of the DABers that I just heard call in. Jesus, I come to you on behalf of KB and his friend Chico. Lord, this traumatic accident that has caused so much physical damage for his friend. Jesus, I just ask that, as we know You’re capable of doing a miracle, Lord, and this is the weekend of the ultimate miracle. And so, Lord, I’m just asking that You heal, that You touch this body, Lord. That You give strength and courage to the family and to the loved ones and to KB, who said he didn’t need prayer. But he does need strength, Jesus, he does need comfort and courage. Jesus, I don’t know at this point if this young man is still alive or not, regardless, either please touch his body or both ways, be healing or be he gone, Lord. Again, be with his friends and family and loved ones. Lift them up with courage, strength, peace, Jesus, and reliance on You. Wrap Your arms around them at this point. And Lord, I also bring Kathy’s friend Kim to You, Lord. My heart just broke, thinking about what this poor woman’s going through right now, having lost her husband a year ago and now her son. Jesus, please. I thank You that she’s a believer. I thank You that she knows You and that she’s leaning on You. But Lord, help us as fellow believers to lift her up to You, Jesus. To again, her also, wrap Your arms around her, Lord. Let her know Your there. Give her peace and comfort and strength as I prayed for this other family. Jesus, as who You are in our situations. And I just thank You and I praise You, Lord. I know that through this, You will be uplifted and You will be glorified. And Lord, if there are those that are lost, dealing with this, use these horrible situations to bring them to You. Thank You and praise You in Your holy name. Amen. God bless ya’ll. Happy Easter.

Hi, Daily Audio Bible Family. This is Work in Progress. About a month ago, I called in a prayer request for my daughter, who we didn’t know where she was, and we were kind of fearing that she was being trafficked and. Well, I just wanted to give you an update and continue and ask that you continue to pray for her. We, she is, she was found on the streets unconscious. She had methamphetamine and fentanyl in her. She was weighing 88 pounds now, by what I understand. Is currently in the ICU. She was extremely dehydrated and will probably be in the hospital for, well, at least 3 or 4 weeks. Which I’m grateful for that she’s, that she’s off of the streets and all that. But what, if you would just, please continue to pray for her and especially that she gets the, she gets into a treatment facility that is Christ centered and something that really deals with more than just her addictions but also just her hurt heart and her mental illness. We would love for her to get into a adult and teen challenge ministry somewhere. So, if you would just lift that up to the Lord in prayer, I would appreciate it. Thank you, family. Thank you for just the comfort in knowing that you’ll be hitting your knees and praying. So, thank you.

Just like Satan I was stubborn, and I had to be the best.
Hard driving, impatient and cut above the rest.
And sensitive, self-reliant and chronically independent
I even tried to compete with God, was a crazy or just demented.
Demented, now that’s the perfect word.
It has that demonic sound and demons did control my life, they rammed me into the ground.
It had to be poor self-esteem that made me so independent.
And dependence made me critical, egotistical and cynic.
Being critical and egotistical has led to isolation.
Isolation led me into sin and lots of aggravation.
Once you’re deep in the sin, you’re far away from God.
And once again, poor self-esteem starts to make you feel odd.
This cycle just repeats itself; you know you can’t win.
Unless some kind of way you can get to God and make the cycle end.  
But how does one get back to God? There are a lot of different theories.
I guess that’s why so many people give up, the spirit often wearies.
Especially if your spirit isn’t one that’s from the Lord.
Satan tries to make it seem hard to get back restored.
But really, it’s quite simple. Accept and just agree.
Deliverance is a gift, my friend, that’s absolutely free.
You can learn to be dependent. God will help you too.
Stay humble and compassionate, cause love will bring you through.
And as your walk in faith gets stronger, you once again become Gods son
The cycle will be broken and the battle can be won.
But there’s gonna be other battles.
But other victories too.
As long as you stay close to God but the choice is up to you.
Blindtony1016@gmail.com I’d like to give a shout out to Sherlock Washington and Kim, on the case, Sherlock Washington. Haven’t heard from you lately, but know you’re daily in my prayers, often in my thoughts.

Happy Easter DABers. This is Grace Filled in Castro here. I’m just calling for prayer for the family of Big James who went on a beautiful trip with my husband and 13 other guys. A boy’s trip to the Peak District, here in the UK. And unfortunately, didn’t return home after having a fall down a hill and just passed away, instantly. Pray for his family, his wife who would have had to receive the news at whatever point yesterday. And pray for all of the guys. My husband included who witnessed this unfortunate accident and we’re very distressed. They were supposed to come back at some point this afternoon, early evening. And they all made the journey in the early hours of the morning back home. Because they just wanted to be with their families. I pray that this unfortunate accident will draw them nearer to God. That they will realize that their life is a gift, and we aren’t promised tomorrow. So, we should honor God every single moment of our lives when we’re awake. From the moment that we wake up and every breath and every step that we take. Thank you to all of you who are always calling in, prayer warriors. You know, even though I haven’t been calling in regularly, I’m still praying for everyone behind the scenes. God bless you. Have a wonderful Easter. Love you all.

The Daily Audio Bible Reading for Friday April 14, 2023 (NIV)

Joshua 9:3-10:43

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

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

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

Israel Defeats an Amorite Coalition

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

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

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

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

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

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

Joshua Launches a Southern Campaign

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

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

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

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

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

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

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

Footnotes:

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

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Luke 16:19-17:10

The Rich Man and Lazarus

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

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

Sin, Forgiveness, Faith, and Service

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

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

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

Footnotes:

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

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Psalm 83

Psalm 83[a]

A song, a psalm of Asaph.

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

Footnotes:

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

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Proverbs 13:4

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

Footnotes:

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

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The Daily Audio Bible Reading for Thursday April 13, 2023 (NIV)

Joshua 7:16-9:2

16 Bright and early the next morning Joshua made Israel approach in tribal order,[a] and the tribe of Judah was selected. 17 He then made the clans of Judah approach, and the clan of the Zerahites was selected. He made the clan of the Zerahites approach, and Zabdi[b] was selected.[c] 18 He then made Zabdi’s[d] family approach man by man[e] and Achan son of Carmi, son of Zabdi, son of Zerah, from the tribe of Judah, was selected. 19 So Joshua said to Achan, “My son, honor[f] the Lord God of Israel and give him praise! Tell me what you did; don’t hide anything from me.” 20 Achan told Joshua, “It is true. I have sinned against the Lord God of Israel in this way:[g] 21 I saw among the goods we seized a nice robe from Babylon,[h] 200 silver pieces,[i] and a bar of gold weighing 50 shekels. I wanted them, so I took them. They are hidden in the ground right in the middle of my tent, with the silver underneath.”

22 Joshua sent messengers who ran to the tent. The things were hidden right in his tent, with the silver underneath.[j] 23 They took it all from the middle of the tent, brought it to Joshua and all the Israelites, and placed[k] it before the Lord. 24 Then Joshua and all Israel took Achan, son of Zerah, along with the silver, the robe, the bar of gold, his sons, daughters, oxen, donkeys, sheep, tent, and all that belonged to him and brought them up to the Valley of Disaster.[l] 25 Joshua said, “Why have you brought disaster on[m] us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.)[n] 26 Then they erected over him a large pile of stones (it remains to this very day[o]) and the Lord’s anger subsided. So that place is called the Valley of Disaster to this very day.

Israel Conquers Ai

The Lord told Joshua, “Don’t be afraid and don’t panic![p] Take the whole army with you and march against Ai![q] See, I am handing over to you[r] the king of Ai, along with his people, city, and land. Do to Ai and its king what you did to Jericho and its king, except you may plunder its goods and cattle. Set an ambush behind the city.”

Joshua and the whole army marched against Ai.[s] Joshua selected 30,000 brave warriors and sent them out at night. He ordered them, “Look, set an ambush behind the city. Don’t go very far from the city; all of you be ready! I and all the troops[t] who are with me will approach the city. When they come out to fight us like before, we will retreat from them. They will attack[u] us until we have lured them from the city, for they will say, ‘They are retreating from us like before.’ We will retreat from them. Then you rise up from your hiding place[v] and seize[w] the city. The Lord your God will hand it over to you. When you capture the city, set it[x] on fire in keeping with the Lord’s message. See, I have given you orders.”[y] Joshua sent them away and they went to their hiding place[z] west of Ai, between Bethel and Ai.[aa] Joshua spent that night with the army.[ab]

10 Bright and early the next morning Joshua gathered[ac] the army,[ad] and he and the leaders[ae] of Israel marched[af] at the head of it[ag] to Ai. 11 All the troops that were with him marched up and drew near the city.[ah] They camped north of Ai on the other side of the valley.[ai] 12 He took 5,000 men and set an ambush west of the city between Bethel and Ai. 13 The army was in position—the main army north of the city and the rear guard west of the city. That night Joshua went into[aj] the middle of the valley.

14 When the king of Ai and all his people saw Israel, they rushed to get up early. Then the king and the men of the city went out to meet Israel in battle, at the meeting place near the rift valley.[ak] But he did not realize an ambush was waiting for him behind the city.[al] 15 Joshua and all Israel pretended to be defeated by them, and they retreated along the way to the wilderness. 16 All the reinforcements[am] in Ai[an] were ordered[ao] to chase them; they chased Joshua and were lured away from the city. 17 No men were left in Ai or Bethel;[ap] they all went out after Israel.[aq] They left the city wide open and chased Israel.

18 The Lord told Joshua, “Hold out toward Ai the curved sword[ar] in your hand, for I am handing the city[as] over to you.” So Joshua held out toward Ai the curved sword in his hand. 19 When he held out his hand, the men waiting in ambush rose up quickly from their place and attacked.[at] They entered the city, captured it, and immediately set it on fire. 20 When the men of Ai turned around, they saw[au] the smoke from the city ascending into the sky and were so shocked they were unable to flee in any direction.[av] In the meantime the men who were retreating to the wilderness turned against their pursuers. 21 When Joshua and all Israel saw that the men in ambush had captured the city and that the city was going up in smoke,[aw] they turned around and struck down the men of Ai. 22 At the same time the men who had taken the city came out to fight, and the men of Ai were trapped in the middle.[ax] The Israelites struck them down, leaving no survivors or refugees. 23 But they captured the king of Ai alive and brought him to Joshua.

24 When Israel had finished killing all the men[ay] of Ai who had chased them toward the wilderness[az] (they all fell by the sword),[ba] all Israel returned to Ai and put the sword to it. 25 So 12,000 men and women died[bb] that day, including all the men of Ai. 26 Joshua kept holding out his curved sword until Israel had annihilated all who lived in Ai.[bc] 27 But Israel did plunder the cattle and the goods of the city, in keeping with the Lord’s orders[bd] to Joshua. 28 Joshua burned Ai and made it a permanently uninhabited mound (it remains that way to this very day).[be] 29 He hung the king of Ai on a tree, leaving him exposed until evening.[bf] At sunset Joshua ordered that his corpse be taken down from the tree.[bg] They threw it down at the entrance of the city gate and erected over it a large pile of stones (it remains to this very day).[bh]

Covenant Renewal

30 Then Joshua built an altar for the Lord God of Israel on Mount Ebal, 31 just as Moses the Lord’s servant had commanded the Israelites. As described in the law scroll of Moses, it was made with uncut stones untouched by an iron tool.[bi] On it they offered burnt sacrifices to the Lord and sacrificed tokens of peace.[bj] 32 There, in the presence of the Israelites, Joshua inscribed on the stones a duplicate of the law written by Moses.[bk] 33 All the people,[bl] rulers,[bm] leaders, and judges were standing on either side of the ark, in front of the Levitical priests who carried the ark of the covenant of the Lord. Both resident foreigners and native Israelites were there.[bn] Half the people stood in front of Mount Gerizim and the other half in front of Mount Ebal, as Moses the Lord’s servant had previously instructed them to do for the formal blessing ceremony.[bo] 34 Then[bp] Joshua read aloud all the words of the law, including the blessings and the curses, just as they are written in the law scroll. 35 Joshua read aloud every commandment Moses had given[bq] before the whole assembly of Israel, including the women, children, and resident foreigners who lived among them.[br]

The Gibeonites Deceive Israel

When the news reached all the kings on the west side of the Jordan[bs]—in the hill country, the foothills,[bt] and all along the Mediterranean coast[bu] as far as[bv] Lebanon (including the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites)— they formed an alliance to fight against Joshua and Israel.[bw]

Footnotes:

  1. Joshua 7:16 tn Heb “by tribes.”
  2. Joshua 7:17 tn See the note on “Zabdi” in Jos 7:1.
  3. Joshua 7:17 tn Heb “and he selected Zabdi.” The Lord is the apparent subject. The LXX supports reading a passive (Niphal) form here, as does the immediate context.
  4. Joshua 7:18 tn Heb “his”; the referent (Zabdi) has been specified in the translation for clarity.
  5. Joshua 7:18 tn Heb “by men.”
  6. Joshua 7:19 tn Heb “give glory to.”
  7. Joshua 7:20 tn Heb “like this and like this I did.”
  8. Joshua 7:21 tn Heb “Shinar,” a reference to Babylon (cf. Gen 10:10; 11:2; 14:1). Many modern translations retain the Hebrew name “Shinar” (cf. NEB, NRSV) but some use the more familiar “Babylon” (cf. NIV, NLT).
  9. Joshua 7:21 tn Heb “shekels.”
  10. Joshua 7:22 tn Heb “Look, [it was] hidden in his tent, and the silver was beneath it.”
  11. Joshua 7:23 tn Heb “poured out,” probably referring to the way the silver pieces poured out of their container.
  12. Joshua 7:24 tn Or “Trouble” The name is “Achor” in Hebrew, which means “disaster” or “trouble” (also in v. 26).
  13. Joshua 7:25 tn Or “trouble on.” The word is “achor” in Hebrew (also in the following clause).
  14. Joshua 7:25 tc Heb “and they burned them with fire and they stoned them with stones.” These words are somewhat parenthetical in nature and are omitted in the LXX; they may represent a later scribal addition.
  15. Joshua 7:26 tc Heb “to this day.” The phrase “to this day” is omitted in the LXX and may represent a later scribal addition.
  16. Joshua 8:1 tn Or perhaps “and don’t get discouraged!”
  17. Joshua 8:1 tn Heb “Take with you all the people of war and arise, go up against Ai!”
  18. Joshua 8:1 tn Heb “I have given into our hand.” The verbal form, a perfect, is probably best understood as a perfect of certitude, indicating the certainty of the action.
  19. Joshua 8:3 tn “And Joshua and all the people of war arose to go up [against] Ai.”
  20. Joshua 8:5 tn Heb “the people.”
  21. Joshua 8:6 tn Heb “come out after.”
  22. Joshua 8:7 tn Heb “from the ambush.”
  23. Joshua 8:7 tn Heb “take possession of.”
  24. Joshua 8:8 tn Heb “the city.”
  25. Joshua 8:8 tn Heb “I have commanded you.”
  26. Joshua 8:9 tn Or “the place of ambush.”
  27. Joshua 8:9 tn Heb “and they stayed between Bethel and Ai, west of Ai.”
  28. Joshua 8:9 tn Heb “in the midst of the people.”
  29. Joshua 8:10 tn Or “summoned, mustered.”
  30. Joshua 8:10 tn Heb “the people.”
  31. Joshua 8:10 tn Or “elders.”
  32. Joshua 8:10 tn Heb “went up.”
  33. Joshua 8:10 tn Heb “them” (referring to “the people” in the previous clause, which requires a plural pronoun). Since the translation used “army” in the previous clause, a singular pronoun (“it”) is required in English.
  34. Joshua 8:11 tn Heb “All the people of war who were with him went up and approached and came opposite the city.”
  35. Joshua 8:11 tn Heb “and the valley [was] between them and Ai.”
  36. Joshua 8:13 tn Some Hebrew mss read, “spent the night in.”
  37. Joshua 8:14 sn This probably refers to the hill country at the edge of the rift valley between Ai and Jericho. This part of the battle was probably engaged where Israel would have come up to the hill country out of the rift valley from Jericho, an ascent of about 4000 feet (with ups and downs) over ten miles.
  38. Joshua 8:14 tn Heb “did not know that an ambush for him was behind the city.”
  39. Joshua 8:16 tn Heb “All the people.”
  40. Joshua 8:16 tc Some textual witnesses read “the city.”
  41. Joshua 8:16 tn Or “were summoned”; or “were mustered.”
  42. Joshua 8:17 tc The LXX omits the words “or Bethel.”
  43. Joshua 8:17 tn Heb “who did not go out after Israel.”
  44. Joshua 8:18 tn Traditionally “spear,” but see HALOT 472 s.v. כִּידוֹן, which argues based upon evidence from the Dead Sea Scrolls that this term refers to a curved sword of some type; note the definition “scimitar” given there.
  45. Joshua 8:18 tn Heb “it”; the referent (the city of Ai) has been specified in the translation for clarity.
  46. Joshua 8:19 tn Heb “and ran.”
  47. Joshua 8:20 tn Heb “and they saw, and look.” The Hebrew term הִנֵּה (hinneh, “look”) draws attention to the scene and invites the audience to view the events from the perspective of the men of Ai.
  48. Joshua 8:20 tn Heb “and there was not in them hands to flee here or there.” The Hebrew term יָדַיִם (yadayim, “hands”) is idiomatic for “strength.”
  49. Joshua 8:21 tn Heb “and that the smoke of the city ascended.”
  50. Joshua 8:22 tn Heb “and these went out from the city to meet them and they were for Israel in the middle, some on this side, and others on the other side.”
  51. Joshua 8:24 tn Heb “residents.”
  52. Joshua 8:24 tn Heb “in the field, in the wilderness in which they chased them.”
  53. Joshua 8:24 tc Heb “and all of them fell by the edge of the sword until they were destroyed.” The LXX omits the words, “and all of them fell by the edge of the sword.” They may represent a later scribal addition.
  54. Joshua 8:25 tn Heb “fell.”
  55. Joshua 8:26 tn Heb “Joshua did not draw back his hand which held out the curved sword until he had annihilated all the residents of Ai.”
  56. Joshua 8:27 tn Heb “message, word.”
  57. Joshua 8:28 tn Heb “and made it a permanent mound, a desolation, to this day.”
  58. Joshua 8:29 tn Heb “on a tree until evening.” The words “leaving him exposed” are supplied in the translation for clarity.
  59. Joshua 8:29 sn For the legal background of this action, see Deut 21:22-23.
  60. Joshua 8:29 tn Heb “to this day.”
  61. Joshua 8:31 tn Heb “as it is written in the scroll of the law of Moses, an altar of whole stones on which no one had wielded iron.” The expression “whole stones” refers to stones in their natural condition, i.e., not carved or shaped artificially with tools (“wielded iron”).
  62. Joshua 8:31 tn Or “peace offerings.”
  63. Joshua 8:32 tn Heb “and he wrote there on the stones a duplicate of the law of Moses which he wrote before the sons of Israel.”
  64. Joshua 8:33 tn Heb “All Israel.”
  65. Joshua 8:33 tn Or “elders.”
  66. Joshua 8:33 tn Heb “like the resident foreigner, like the citizen.” The language is idiomatic, meaning that both groups were treated the same, at least in this instance.
  67. Joshua 8:33 tn Heb “as Moses, the Lord’s servant, commanded to bless the people, Israel, formerly.”sn Moses’ earlier instructions are found in Deut 11:29.
  68. Joshua 8:34 tn Or “afterward.”
  69. Joshua 8:35 tn Heb “There was not a word from all which Moses commanded that Joshua did not read aloud.”
  70. Joshua 8:35 tn Heb “walked in their midst.”
  71. Joshua 9:1 tn Heb “When all the kings who were beyond the Jordan heard.”
  72. Joshua 9:1 tn The foothills (שְׁפֵלָה, shephelah) are the transition region between the hill country and the coastal plains.
  73. Joshua 9:1 tn Heb “all the coast of the Great Sea.” The “Great Sea” was the typical designation for the Mediterranean Sea.
  74. Joshua 9:1 tn Heb “in front of.”
  75. Joshua 9:2 tn Heb “they gathered together to fight against Joshua and Israel [with] one mouth.”
New English Translation (NET)

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Luke 16:1-18

The Parable of the Clever Steward

16 Jesus[a] also said to the disciples, “There was a rich man who was informed of accusations[b] that his manager[c] was wasting[d] his assets. So[e] he called the manager[f] in and said to him, ‘What is this I hear about you?[g] Turn in the account of your administration,[h] because you can no longer be my manager.’ Then[i] the manager said to himself, ‘What should I do, since my master is taking my position[j] away from me? I’m not strong enough to dig,[k] and I’m too ashamed[l] to beg. I know[m] what to do so that when I am put out of management, people will welcome me into their homes.’[n] So[o] he contacted[p] his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ The man[q] replied, ‘100 measures[r] of olive oil.’ The manager[s] said to him, ‘Take your bill, sit down quickly, and write fifty.’[t] Then he said to another, ‘And how much do you owe?’ The second man[u] replied, ‘100 measures[v] of wheat.’ The manager[w] said to him, ‘Take your bill, and write 80.’[x] The[y] master commended the dishonest[z] manager because he acted shrewdly.[aa] For the people[ab] of this world are more shrewd in dealing with their contemporaries[ac] than the people[ad] of light. And I tell you, make friends for yourselves by how you use worldly wealth,[ae] so that when it runs out you will be welcomed[af] into the eternal homes.[ag]

10 “The one who is faithful in a very little[ah] is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 11 If then you haven’t been trustworthy[ai] in handling worldly wealth,[aj] who will entrust you with the true riches?[ak] 12 And if you haven’t been trustworthy[al] with someone else’s property,[am] who will give you your own[an] ? 13 No servant can serve two masters, for either he will hate[ao] the one and love the other, or he will be devoted to the one and despise[ap] the other. You cannot serve God and money.”[aq]

More Warnings about the Pharisees

14 The Pharisees[ar] (who loved money) heard all this and ridiculed[as] him. 15 But[at] Jesus[au] said to them, “You are the ones who justify yourselves in men’s eyes,[av] but God knows your hearts. For what is highly prized[aw] among men is utterly detestable[ax] in God’s sight.

16 “The law and the prophets were in force[ay] until John;[az] since then,[ba] the good news of the kingdom of God[bb] has been proclaimed, and everyone is urged to enter it.[bc] 17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter[bd] in the law to become void.[be]

18 “Everyone who divorces his wife and marries[bf] someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

Footnotes:

  1. Luke 16:1 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  2. Luke 16:1 tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”
  3. Luke 16:1 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
  4. Luke 16:1 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).
  5. Luke 16:2 tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.
  6. Luke 16:2 tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.
  7. Luke 16:2 sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.
  8. Luke 16:2 tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomos).
  9. Luke 16:3 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.
  10. Luke 16:3 tn Grk “the stewardship,” “the management.”
  11. Luke 16:3 tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.
  12. Luke 16:3 tn Grk “I do not have strength to dig; I am ashamed to beg.”sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.
  13. Luke 16:4 tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.
  14. Luke 16:4 sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).
  15. Luke 16:5 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
  16. Luke 16:5 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.
  17. Luke 16:6 tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.
  18. Luke 16:6 sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt—about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.
  19. Luke 16:6 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
  20. Luke 16:6 sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.
  21. Luke 16:7 tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.
  22. Luke 16:7 sn The 100 measures here was 100 cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.
  23. Luke 16:7 tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.
  24. Luke 16:7 sn The percentage of reduction may not be as great because of the change in material.
  25. Luke 16:8 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  26. Luke 16:8 sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.
  27. Luke 16:8 sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.
  28. Luke 16:8 tn Grk “sons” (an idiom).
  29. Luke 16:8 tn Grk “with their own generation.”
  30. Luke 16:8 tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.
  31. Luke 16:9 tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).
  32. Luke 16:9 tn Grk “they may welcome you.”
  33. Luke 16:9 tn Grk “eternal tents” (as dwelling places).
  34. Luke 16:10 sn The point of the statement faithful in a very little is that character is shown in how little things are treated.
  35. Luke 16:11 tn Or “faithful.”
  36. Luke 16:11 tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.
  37. Luke 16:11 sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.
  38. Luke 16:12 tn Or “faithful.”
  39. Luke 16:12 tn Grk “have not been faithful with what is another’s.”
  40. Luke 16:12 tn Grk “what is your own.”
  41. Luke 16:13 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
  42. Luke 16:13 tn Or “and treat [the other] with contempt.”
  43. Luke 16:13 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamōnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. Here “money” is personified as a potential master and thus competes with God for the loyalty of the disciple. The passage is ultimately not a condemnation of wealth (there is no call here for absolute poverty) but a call for unqualified discipleship. God must be first, not money or possessions.
  44. Luke 16:14 sn See the note on Pharisees in 5:17.
  45. Luke 16:14 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
  46. Luke 16:15 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  47. Luke 16:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  48. Luke 16:15 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anthrōpos) is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
  49. Luke 16:15 tn Or “exalted.” This refers to the pride that often comes with money and position.
  50. Luke 16:15 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
  51. Luke 16:16 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs—either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
  52. Luke 16:16 sn John refers to John the Baptist.
  53. Luke 16:16 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
  54. Luke 16:16 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.
  55. Luke 16:16 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb βιάζεται here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53. For a summary of the lexical options see BDAG 175 s.v. βιάζω. Differences in the context suggest a different meaning for the same term in Matt 11:12.
  56. Luke 16:17 tn Or “one small part of a letter” (L&N 33.37).
  57. Luke 16:17 tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.
  58. Luke 16:18 sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.
New English Translation (NET)

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Psalm 82

Psalm 82[a]

A psalm of Asaph.

82 God stands in[b] the assembly of El;[c]
in the midst of the gods[d] he renders judgment.[e]
He says,[f] “How long will you make unjust legal decisions
and show favoritism to the wicked?[g] (Selah)
Defend the cause of the poor and the fatherless.[h]
Vindicate the oppressed and suffering.
Rescue the poor and needy.
Deliver them from the power[i] of the wicked.
They[j] neither know nor understand.
They stumble around[k] in the dark,
while all the foundations of the earth crumble.[l]
I thought,[m] ‘You are gods;
all of you are sons of the Most High.’[n]
Yet you will die like mortals;[o]
you will fall like all the other rulers.”[p]
Rise up, O God, and execute judgment on the earth!
For you own[q] all the nations.

Footnotes:

  1. Psalm 82:1 sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.
  2. Psalm 82:1 tn Or “presides over.”
  3. Psalm 82:1 tn The phrase עֲדַת אֵל (ʿadat ʾel, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ʿdt ʾilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.
  4. Psalm 82:1 sn The present translation assumes that the Hebrew term אֱלֹהִים (ʾelohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).
  5. Psalm 82:1 sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).
  6. Psalm 82:2 tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).
  7. Psalm 82:2 tn Heb “and the face of the wicked lift up.”
  8. Psalm 82:3 tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
  9. Psalm 82:4 tn Heb “hand.”
  10. Psalm 82:5 sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.
  11. Psalm 82:5 tn Heb “walk.” The Hitpael stem indicates iterative action, picturing these ignorant “judges” as stumbling around in the darkness.
  12. Psalm 82:5 sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble).
  13. Psalm 82:6 tn Heb “said.”
  14. Psalm 82:6 sn Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El (see v. 1, as well as Isa 14:13).
  15. Psalm 82:7 tn Heb “men.” The point in the context is mortality, however, not maleness.sn You will die like mortals. For the concept of a god losing immortality and dying, see Isa 14:12-15, which alludes to a pagan myth in which the petty god “Shining One, son of the Dawn,” is hurled into Sheol for his hubris.
  16. Psalm 82:7 tn Heb “like one of the rulers.” The comparison does not necessarily imply that they are not rulers. The expression “like one of” can sometimes mean “as one of” (Gen 49:16; Obad 11) or “as any other of” (Judg 16:7, 11).
  17. Psalm 82:8 tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Proverbs 13:2-3

From the fruit of his speech[a] a person eats good things,[b]
but the treacherous[c] desire[d] the fruit of violence.[e]
The one who guards his words[f] guards his life;
whoever is talkative[g] will come to ruin.[h]

Footnotes:

  1. Proverbs 13:2 tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.
  2. Proverbs 13:2 tn Heb “he eats [what is] good.”
  3. Proverbs 13:2 tn Heb “the desire of the treacherous.” The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.”
  4. Proverbs 13:2 tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10; BDB 660 s.v. 6.a).
  5. Proverbs 13:2 tn Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains—ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them.tc The LXX reads “the souls of the wicked perish untimely.” The MT makes sense as it stands.
  6. Proverbs 13:3 tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
  7. Proverbs 13:3 tn Heb “opens wide his lips.” This is an idiom meaning “to be talkative” (BDB 832 s.v. פָּשַׂק Qal). Cf. NIV “speaks rashly”; TEV “a careless talker”; CEV “talk too much.”
  8. Proverbs 13:3 tn Heb “ruin belongs to him.”sn Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1-12; Sir 28:25). Amenemope advises to “sleep a night before speaking” (5:15; ANET 422, n. 10). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat” (O. Zockler, Proverbs, 134).
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

04/13/2023 DAB Transcript

Joshua 7:16-9:2, Luke 16:1-18, Psalms 82:1-8, Proverbs 13:2-3

Today is the 13th day of April welcome to the Daily Audio Bible I am Brian it is wonderful to be here with you today as we gather once again around the Global Campfire and find our places and get cozy and take the next step forward together. And our next step leads us back to where we left off. And that leads us back into the book of Joshua. We’re just getting going. We’ve crossed the Jordan River. We’re in the promised land. The walls of Jericho have fallen. They’ve gone to the nearby city of Ai to conquer it and were routed and fled. And this caused great mourning, until the Lord said the reason that this is happening is because you’ve already…you’ve already broken covenant with me you’ve already disobeyed. Someone has taken what has been forbidden and is made everyone guilty and that is where we pick up the story today Joshua chapter 7 verse 16 through 9 verse 2 today.

Commentary:

Okay. So, we can kind go back…back and forth between what we read in Judges today and what we read in the gospel of Luke today because there are parallels there. So, the children of Israel were defeated at Ai, right? Remember that? They ran away and everybody was freaking out and looking for answers that they that they found. There was a person. His name was Aiken and he had stolen plunder from Jericho, even though he knew that was to break covenant and disobey God not only upon himself but also upon the entire community of Israel. Aiken lusted after…after things and took those things and it did not end well. And we could just stop right there and understand when we lust for things that are forbidden, and we take those things and hide them it is not going to end well. Like, this is one of the moments we see the pathways. We see what happened. We see where the road led. We apply it to our lives. Anything that we will lust for and exalt in our lives to a place above God, or that interferes with our union and relationship with God is probably an idol. And we know enough about this already, but it will be abundantly and crystal clear that nothing good comes from idolatry. It leads us into a false reality further and further from God. In Aiken’s case, it was plunder.

In the gospel of Luke today Jesus said, “nobody can serve two masters. You’ll hate one and love the other. You will be devoted to one and despise the other.” Aiken chose his master, defying the covenant that the people had entered into to to obey and be faithful to their God, to God. So, we need to not underestimate this because we see that the road leads to destruction. We go to God. We ask for what we want. We ask for what we need but so often we’re doing this asking while continually being disobedient and unfaithful. We want God show up and give us what we need, and we don’t want to have to obey or be faithful. But that’s not how it seems to work. God isn’t going to bestow upon us things that will ultimately be poison to us. He’s not going to give us things that will ultimately gain control over us because of our lusts and passions, things that will replace his sovereignty in our lives, things that we will put our hope and trust in, things that we will worship hoping that it will give us life. What parent would do that? What father would do that? He won’t do it because He’s insecure. He won’t do it because it will destroy us. Everything that we lust after, or desire is something that is actually best for us or even good for us. And, so, we kind of have to do a self-check. Are we being faithful? Are we being true? Are we being loyal? Are we being obedient? Is what we’re asking of the Father something we can…we can even handle? Let’s go back to Luke for a second. I’m quoting Jesus. “If you are faithful in little things, you will be faithful in large ones. But if you are dishonest in little things, you won’t be honest with greater responsibilities. And if you are untrustworthy about worldly wealth, who will trust you with the true riches of heaven? And if you are not faithful with other people’s things, why should you be trusted with things of your own?” And, so, the lesson for us to really consider today is what is it that has or is gaining control over us? What are we willingly giving power to that is not God and are we simply asking God to make that thing that we have put our hope and trust in to work for us as if it could be a false God? Aiken gives us a picture of disobedience and breaking faith and covenant due to lust and passion for other things. Let’s take an examination of the terrain of our own hearts and see what path we are walking.

Prayer:

Holy Spirit, come into that. We don’t want or desire to walk anywhere near the path that leads to destruction. We don’t want any of that. But so often we allow things to take over and blur…blur our vision and confuse us. We allow things to twist us backward so that we’re suspicious of You when its our suspicious behavior that we need to be examining. Forgive us Lord. The only way that this can work is if You give us eyes to see and ears to hear, the ability to slow down and seek You and find the piece that You bring. Come Holy Spirit as we consider this today we ask in the name of Jesus. Amen.

Announcements:

dailyaudiobible.com, that is home base and that is where you can find out what’s going on around here. The Daily Audio Bible app will put that in the palm of your hand or on the screen of your tablet or whatever. You can download the app free from whatever app store is connected to your device. And, so, check that out.

Check out the Daily Audio Bible Shop. There are resources there that are available for the journey that we are on. We introduced the brand-new Daily Audio Bible snapback camo hats and beanies right at the beginning of this month and then we had some technical issues. I talked about that yesterday, issues that ended up not being our issues, but issues nonetheless, which ended up making it impossible for people to use the Daily Audio Bible Shop and stuff like that. So, I’m letting you know like all is well and you can definitely access these resources from the Shop at this point. And, so, check that out. Check out our new hats. I think they’re pretty cool, cooler than I thought they were going to be and I already thought they were going to be cool. So, check them out.

If you want to partner with the Daily Audio Bible, if the mission to bring the spoken word of God read fresh every day and offered freely to anyone, anywhere, anytime and to build community around that rhythm of showing up each day and allowing the Scriptures to speak in our lives and to move through them together, knowing that this isn’t some sort of solitary discipline, that we are in this together and that the Bible speaks to the issues of our lives, if that has been meaningful to you than 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, as always, if you have a prayer request or encouragement, you can hit the Hotline button in the app. That’s the little red button up at the top or you can dial 877-942-4253.

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

Community Prayer and Praise:

Hello, my Daily Audio Bible this is Lori it’s April 7th I’ve just been listening to the community prayer for April 1st, and I heard Victoria from Ohio’s prayer request and her whole situation with her husband and how she’s being alone and her rest and how she wants out of her marriage. O, Victoria I just know that you’re not alone, that there are people out here praying for you. And I just…I’m praying for a breakthrough in your situation. I’m praying that the Lord God puts the right words whenever you are communicating with your husband, that no matter what happens that you know that this is a season and that he’s with you each and every step of the way through this season. I pray Lord that You just surround her with love with Your presence Lord, that even the darkest times when she just feels like there’s no one Lord that she’s reminded there are people out here that love her who are praying for her and her husband Lord. I pray Lord for breakthrough and this marriage lord and I pray lord that You…that You give her the answers that she seeks Lord or the relief that she seeks Lord. I pray this in Your name. Amen.

Hi Daily Audio Bible family this is Thankful and Still and today’s April 7th. I just finished listening to today and at the end the song Were You There played, and it just really struck a nerve. And before the weekend gets rolling with activities and services and family and friends just…I want to take time to just thank the Lord. So, heavenly Father, I just thank You. I thank You for having compassion on us, Your children. I thank You Jesus for dying on the cross for us. I thank You for the path that led You to the cross, coming down in the form of a human child and being raised and…and learning a trade, and interacting with those around You, and Your ministry here on earth with the disciples and feeling alone at times. And I thank You that when I feel alone, I can be reminded that…that You’re always with me. You’re always with us and I’m so grateful Lord. Thank You that You are You, and that You rose again, and that You’re so marvelous, so amazing, and…and even when I was not worthy You did it anyway. Thank You so much. I love You Lord.

hey guys, good afternoon this is Be Filled Bridget from New York City currently I’m in Puerto Rico on a vacation and today’s Good Friday and I wanted to share two things. One is a praise report. My daughter as you all know was a witness to the murder of her fiancé five…almost five years ago in June and I just wanted to thank you all for your prayers because she shared today with me that she for the first time since he’s been murdered was able to sleep without a nightmare since last night. Last night she slept through the night and did not have a nightmare for the first time in four years. This is after she saw these two young men in court and shared her testimony of what she witnessed. You know, I truly believe that when we speak and share the hurt and the pain and the things that we experience that God does what He says in our word…in His word…sorry…and He heals us. And I believe that she has the…she has finally faced the giant that was tormenting her. I just ask you all to continue to pray because they’re taking it to trial, and she will have to testify again. And just keep this in prayer, you know, pray for everyone involved, our families. I do pray for their souls and for them to be saved and just that God’s mercies and justice will unfold. I thank you all for your prayers. I love you guys. God bless you and I pray that those of you hurting would take time to confess to the Lord.

Good morning Daily Audio Bible family this is Karen calling from Florida. I’m just listening. Today it’s Saturday and hearing a young man call about his friend Chico who was in a terrible car accident and we just want to pray for him today. So, today Lord we just come before you and we lift up Chico to you. Thank You, Lord that You are good, and You are gracious, and You are mighty, and You are wholly and powerful and awesome indeed. And we’re asking for Your mercy on this Young man’s life today Father God. We just pray that You’d heal his body and that this would be a great and mighty testimony to who You are Lord God, that…that going forward from this time, this terrible terrible time, what the enemy meant for evil You will use this for good and You will just use this Young man Father God to share Your truth into this world and many will come to know the saving grace of the Lord Jesus Christ through this terrible trauma. Again, Lord I just…I just ask for a healing of his body, every molecule, every atom, every ligament in his body would be restored into normal and I pray for strength for his friend. I know he says he’s not calling for him and I thank You that he is such a humble Young man, but I do pray for Your strength for him God, that You just protect his heart and help him through this terrible time Lord God. Thank You that You hear our cries and hear our prayers and You’re there with us Lord. Give him strength to go through what he needs to be going through right now Father God. Thank You that You’re always with us and we can put all our faith and trust in You in Jesus’ name. Amen.

Hey DAB fam I just kind of wanted to give a praise report. And I’m just really humbled by the way God works in our lives. And you guys probably remember my 12-year-old got diagnosed with __ depressive disorder and this is also the daughter who had asked Braden As the Doves Send to be praying for when she was going through a really hard time. She kind of has like hording tendencies. Her room gets disgusting. You can’t see the floor. It’s a good representation of probably how she how she feels on the inside. And I was talking to two friends at work and telling them that, you know, I've…I’ve really gotta get her and I’ve really gotta get that room cleaned out because I’ve bought her new furniture and we’re gonna paint her room and we’re going to kind of make it someplace that she can…her…her safe space, someplace she can be proud of and maybe that’ll help her keep it clean. Those two friends came over yesterday in their pajamas, brought coffee and breakfast, took a look over that bedroom that smells like rotten cheese and they didn’t judge me. They rolled up their sleeves and said alright let’s take care of this. And I’m just so blessed and so grateful that God put those two women in my life, that there was absolutely no judgment, just love. And I just wanted publicly to thank God for that blessing. Thanks DAB fam.

4/12/2023 DAB Transcript

Joshua 5:1-7:15, Luke 15:1-32, Psalm 81:1-16, Proverbs 13:1

Today is the 12th day of April, welcome to the Daily Audio Bible. I am Brian. It is wonderful to be around the Global Campfire with you today. Every day is wonderful. This is the best place to be in the world for me, around the Global Campfire together, immersing ourselves in the Scriptures together. What an incredible journey we are on. And our journey in the Old Testament has led us all the way into the Book of Joshua. And as we’ve moved into the Book of Joshua, we’ve gotten to do something that we’ve been waiting to do since Genesis, and that is to go into the Promised Land. We crossed into the Promised Land yesterday with the children of Israel. So that’s where we find ourselves, just on the other side of the Jordan River, actually in the Promised Land. And memorial stones were placed, so that the children of Israel would be able to come back to this spot and remember what happened there, what God did there. And we talked about that yesterday and memorializing our own lives. And so, here we are in the Promised Land. Let’s take the next step forward and see what happens next. We’re reading from the New Living Translation this week. Joshua chapter 5 verse 1 through 7 verse 15 today.

Commentary:

Okay so, in the book of Psalms today, we get the opportunity to think about what God is like. And let’s just look back over our journey so far through both old and new Testaments. We’re, we’re into this now, we’re well underway. And so, we’ve been able to see the formation of the children of Israel. We’ve been able to see their freedom from slavery and their wilderness journey. And we’ve also been able to move through some of the Gospels now and watch Jesus move about on earth and see what He has to say and what He does. And so, are we getting the picture thus far of a God that is disinterested and aloof and above it all and doesn’t really care? Like, that’s not the picture that the Bible is drawing. When God began to give the instructions to Moses about how this culture would be shaped, we saw him give very detailed plans for what would become, what would come to be known as the tabernacle. And this is where he would dwell with His people in the middle of their camp, like right in the middle of it all with them. That doesn’t seem dispassionate, that doesn’t seem aloof, that doesn’t seem arrogant or disinterested. So, we wonder things like does God have feelings? And this isn’t an attempt to like humanize God down to our level. But in some ways, we only have so much capacity as human beings to comprehend the un-comprehendible, the Most High God, the creator of everything. Things that we have discovered and that we know and things we have no idea about. But does the way that we live affect God? Does He get exasperated? Does He lament? In the Psalms we read today, but no, and this is God speaking, “but no, my people wouldn’t listen, Israel didn’t want Me around. So, I let them follow their own stubborn desires, living according to their own ideas. Oh, that my people would listen to Me.” That’s, that’s the voice of God coming from the Psalms. That doesn’t sound disinterested or aloof or distant, because God is not distant. He is not indifferent. He’s never stopped caring for His people. The fact that we have the Scriptures as a gift to reveal God, so that we might reach toward God, lets us know that He wants to be known. This is what we call a relationship. And we’ve been in, like we, we’re made for relationship. People are made to be in relationship with each other and with God. We’re made for relationship, so we know if we’re in a relationship. And we probably know that, like indifference doesn’t work in a relationship. And yet, we blame God for indifference all the time, when we don’t get what we want. And usually, we’re the ones that are being indifferent. Or putting it back in God’s words, “Oh, that My people would listen to Me. So, let’s, let’s give that some thought today. And make that a point to meditate on. Our actions, our thoughts, our words and our deeds, affect the relationships that we’re in, including our relationship with God, because He has given Himself to us and for us. He has given His heart to us, He loves us. You can’t be in love and be completely indifferent and aloof. It doesn’t work and God is not being that way toward us, it’s usually the other way around.

Prayer:

And so, Father, Father, we repent for using You as a means to an end, as a way of accomplishing something or getting something for seeking Your favor and blessing. We want these things and need these things as Your children, but You already know that before we ask. So often we think You are indifferent towards us, when so often we are not listening to You. And we repent of that, and we repent of breaking relationship with You and then turning around and blaming You for breaking relationship with us. We can be stubborn and stiff-necked and unbelievably selfish toward You and we are sorry. We are growing up, we are learning. We thank You for Your patience and endurance in our lives toward us. Show us how to love You in a way that brings joy to Your heart. We ask, in the name of Jesus. Amen.

Announcements:

dailyaudiobible.com is home base and that is the website an app and that’s where you find out what’s going on around here, as I say every day. 

I wanted to take a few minutes now that I believe we are in the clear again, to just briefly talk about what we were experiencing last week. We had some technical difficulties last week that were really, really mystifying. Mystifying, in part because they were not affecting everybody and those are, like those of you who are in app development or any kind of development, web development, code development of any sort, and you have something that’s like deployed that’s out there in the world and you begin to have technical problems. Well, if it’s not affecting everybody, then those can be the worst things to find because you have to begin to divide and conquer. It is isolating down exactly what’s going on with what specific kind of phone or what specific kind of tablet or whatever. What’s going on here and like tracking that down, and then reproducing it can be really difficult. And so it was, but it will be two weeks ago tomorrow, tomorrow night. We began to get some emails, people getting logged out, couldn’t get back logged, logged back in. Things weren’t working in the login area. And then by Friday morning, we knew like they’re coming in. Like we’re getting all kinds of interaction here. There seems to be a problem. And so, then trying to determine whether this is affecting everybody are not, and understanding that it’s not affecting everybody. In fact, most everybody’s not being affected, but lots of people are. Yeah, we just started digging in and it wasn’t but a day before the entire development team was on this, literally tearing everything apart trying to find out what changed because nothing had changed. We hadn’t recently done any kind of an update. Nothing new was introduced. Only to find out after a week of this, that there wasn’t anything wrong and that we hadn’t like nothing in our code was out of place. We were being affected by a problem on down the line, with one of our technology providers and we weren’t the only ones being affected. So, I don’t want to make a long story tedious and longer. The net is that we’ve migrated our entire infrastructure three times in the last two weeks to completely different server architecture. But once we got away from the updates that were installed underneath us, everything started working perfect again. So, if you have had some troubles logging in and using the resources the app, like the Hotline or any of that stuff. Everything should be back to normal right now and working fine. Which leads me to simply say within the next couple of months here, we’ll probably be having a fireside chat. Like, I’ll probably take some time to actually sit down and tell you a whole story of really rethinking our our whole technology footprint underneath it all. And it’s not a new story to me, like this is a story that really kind of began when COVID began and has been being processed and reengineered and rethought for well since then. So, we’re way, way, well underway and we never stopped developing, we just started thinking about what the future looked like. But we are not quite at the place to have kind of a little bit more of a lengthy conversation about it, but we will before this year’s out. But I am getting on here today since enough people were affected that I think yeah, this, this, sometimes when we have these like little isolated incidents they do affect people and we fix them but they really affected a very small segment of people with a specific kind of phone or something like that. This affected kind of people of all across the board. Whether you are Android or Apple device or whatever. So, I’m getting on here to let you know, all should be well and thank you for your patience with us as we were really tearing everything possible apart, only to find out, it wasn’t us. So, thank you for your patience. Thank you for your prayers. Technology is a beautiful thing that we deeply depend on in this day and age. But then when it’s not functioning properly, we find tremendous amount of frustration in that and I’m one em. I find tremendous frustration in that. And so, I just wanted to let you know, all should be well and we’ll continue this discussion in the future.

If you want to partner with the Daily Audio Bible. Thank you, humbly, we couldn’t be here, this technology couldn’t exist, we wouldn’t be continually striving to improve and perfect it, if we weren’t in this together. And so, 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 P.O. Box 1996 Springhill, Tennessee 37174.

And as always, if you have a prayer request or encouragement, you can hit the Hotline button in the app, that’s the little red button up at the top 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.

Prayer and Encouragements:

Hey DAB family, this is Laura in Colorado, and I just had some things I wanted to call in and update you about. Over a year ago I had called and asked for prayer about a little baby that was abandoned in her NICU. And I know many of you prayed and we’re just so grateful for that. We were able to have her and love her every day for over a year. But last month, a decision was made to move her to a different home out of state. And that has just been really hard for our whole family. So, if you could just pray for comfort for especially my little kids, they’re just kind of confused and this is probably the biggest loss they’ve ever experienced to this point in their life. And if you could just, please continue to pray protection over this sweet baby and the, God’s will for her life would just be fulfilled, He would bring Godly people in and around her and we know she’s in His hands. As we’re in Holy Week, I just keep also thinking about the story where the, Jesus is at dinner and this woman comes in and breaks this expensive bottle of perfume and pours it all over Him. And you know, the disciples are upset about that. And He said that she did this to prepare His body for burial. And I’m not sure why it keeps striking this year, but it just keeps making me think that, so this whole time that He’s, you know, in trial and carrying His cross and hanging on His cross, his body has been, you know, dipped in this oil and He just has this scent. And I just keep imagining that, even in the middle of this suffering, He’s just keeps catching these whiffs of, these comforting and meaningful fragrances to guide Him through. And that was just meaningful to me this year for some reason.

Hi DABers, this is Shepherding Outside Seattle. I’m a pastor of a small church, like thousands of people around the world. And there are a lot of voices in the church that what you to do this or do that. Or listen to this or listen to that. And I would ask for your prayers for myself and others like me, that we would hear and tune into the voice of God. His word, help us to be faithful to His word against all odds. And proclaim His word, lift up Jesus in appearances and sensible and winsome way. I really value your prayers and ask for this prayer for wisdom for us, that we would see God, even when we don’t even realize that we see Him. That we would understand and see the things that we’re missing. That they would come into focus for us. That we would be God’s shepherds, loving the flock and directing them to Him only. So, I ask for this, in Jesus name. Amen.

Hello, my DAB Family, this is Unwavering from North Carolina. Many years ago, this prayer community prayed fervently for my daughter Jillian. And now, I’m coming to you all, asking for prayers for my daddy, Elton. I’m currently at his bedside as he suffered an emergency on Sunday night. Palm Sunday, so I’m asking for your prayers. He is 72 years old and really just a God-fearing man who was in great shape, ate healthfully and worked out. So, I just wanna lift up all of those of us whose lives have just been, just turned around suddenly, due to a family member falling ill or just life’s circumstances, just being lifey. So, Father God, we put the enemy on notice that he cannot win this battle with your sons and daughters, like my father Elton, and anyone else that is right now. For all of heaven backs up the word of God when it is prayed accurately, affectionately, and fervently by those in agreement. Therefore, with prayer, faith and belief we pull down to earth the healing, health and wholeness that rightfully belongs to your children. Jesus, Himself, bore their sickness and disease for every organ and every cell, every muscle, every tissue, every nerve, every vein. We claim them functioning and continuing to operate properly. Father God, we believe in the amazing testimony that Your sons and daughters who are falling ill, who are sick, Father God, that they would have a supernatural healing and a supernatural blessing. And they will tell the story of how good You were to them and all of us.

Shalom, Daily Audio Bible, this is Dwayne from Wisconsin. All praise and glory to our wonderful Lord and Savior, Jesus Christ. Today is April 7th, it is Good Friday. I would like to lift up Anna, in the Trenches. She called in Lord, with her last mend to be prayed for her family. Her husband just had some surgery on his leg. Lord, we ask for Your intervention that You would heal his leg but more importantly, that He would take the time to get the rest that he needs to recover from this. We ask that You be with Anna and her three children, as she home schools them. Her 8-year-old daughter, her 12-year-old son and her disabled 12-year-old, 18-year-old son. Lord, what a blessing that is, we want to lift that up to You for praise and glory. That Anna and her husband are taking on the responsibility to care for this 18-year-old disabled son. Lord, in Your eyes he is not disabled. We ask that You be with Anna during this time and all the times that she feels that she’s down and needs to be lifted up, Lord. That You will be there for her and give her the peace, understanding and strength she needs to get through this time. And that she will be able again to home school her children, what a blessing that is Lord, that she is willing to do that, along with her husband. And that she is feeling pain and fatigue, Lord. We ask that You come upon her, Lord, and give her that strength that she needs to know that You are there with her. And that when she lays her head down at night Lord, that she will get a good restful sleep. And be able in the morning, to see the light of You in her life and the life that she is to her children and a blessing she is to her children and her husband. Anna In the Trenches, we lift you up to our Lord and Savior, Jesus Christ. God bless and Amen.

The Daily Audio Bible Reading for Wednesday April 12, 2023 (NIV)

Joshua 5:1-7:15

When all the Amorite kings on the west side of the Jordan and all the Canaanite kings along the seacoast heard how the Lord had dried up the water of the Jordan before the Israelites while they[a] crossed, they lost their courage and could not even breathe for fear of the Israelites.[b]

A New Generation is Circumcised

At that time the Lord told Joshua, “Make flint knives and circumcise the Israelites once again.”[c] So Joshua made flint knives and circumcised the Israelites at the Hill of the Foreskins.[d] This is why Joshua had to circumcise them: All the men old enough to fight when they left Egypt died on the journey through the wilderness after they left Egypt.[e] Now[f] all the men[g] who left were circumcised, but all the sons[h] born on the journey through the wilderness after they left Egypt were uncircumcised. Indeed, for forty years the Israelites traveled through the wilderness until all the men old enough to fight when they left Egypt, the ones who had disobeyed the Lord, died off.[i] For the Lord had sworn a solemn oath to them that he would not let them see the land he had sworn by oath to their ancestors to give them,[j] a land rich in[k] milk and honey. He replaced them with their sons,[l] whom Joshua circumcised. They were uncircumcised; their fathers had not circumcised them along the way. When all the men[m] had been circumcised, they stayed there in the camp until they had healed. The Lord said to Joshua, “Today I have taken away[n] the disgrace[o] of Egypt from you.” So that place is called Gilgal[p] even to this day.

10 So the Israelites camped in Gilgal and celebrated the Passover in the evening of the fourteenth day of the month in the rift valley plains of Jericho.[q] 11 They ate some of the produce of the land the day after the Passover, including unleavened bread and roasted grain.[r] 12 The manna stopped appearing the day they ate[s] some of the produce of the land; the Israelites never ate manna again.[t] They ate from the produce of the land of Canaan that year.

Israel Conquers Jericho

13 When Joshua was near[u] Jericho, he looked up and saw a man standing in front of him holding a drawn sword.[v] Joshua approached him and asked him, “Are you on our side or allied with our enemies?”[w] 14 He answered,[x] “Truly I am the commander of the Lord’s army.[y] Now I have arrived!”[z] Joshua bowed down with his face to the ground[aa] and asked, “What does my master want to say to his servant?” 15 The commander of the Lord’s army answered Joshua, “Remove your sandals from your feet, because the place where you stand is holy.” Joshua did so.

Now Jericho was shut tightly[ab] because of the Israelites. No one was allowed to leave or enter.[ac] The Lord told Joshua, “See, I am about to defeat Jericho for you,[ad] along with its king and its warriors. Have all the warriors march around the city one time;[ae] do this for six days. Have seven priests carry seven rams’ horns[af] in front of the ark. On the seventh day march around the city seven times, while the priests blow the horns. When you hear the signal from the ram’s horn,[ag] have the whole army give a loud battle cry.[ah] Then the city wall will collapse,[ai] and the warriors should charge straight ahead.”[aj]

So Joshua son of Nun summoned the priests and instructed them, “Pick up the ark of the covenant, and seven priests must carry seven rams’ horns in front of the ark of the Lord.” And he told[ak] the army,[al] “Move ahead[am] and march around the city, with armed troops going ahead of the ark of the Lord.”

When Joshua gave the army its orders,[an] the seven priests carrying the seven rams’ horns before the Lord moved ahead and blew the horns as the ark of the covenant of the Lord followed behind. Armed troops marched ahead of the priests blowing the horns, while the rear guard followed along behind the ark blowing rams’ horns. 10 Now Joshua had instructed the army,[ao] “Do not give a battle cry[ap] or raise your voices; say nothing[aq] until the day I tell you, ‘Give the battle cry.’[ar] Then give the battle cry!”[as] 11 So Joshua made sure they marched the ark of the Lord around the city one time.[at] Then they went back to the camp and spent the night there.[au]

12 Bright and early the next morning Joshua had the priests pick up the ark of the Lord.[av] 13 The seven priests carrying the seven rams’ horns before the ark of the Lord marched along blowing their horns. Armed troops marched ahead of them, while the rear guard followed along behind the ark of the Lord blowing rams’ horns. 14 They marched around the city one time on the second day, then returned to the camp. They did this six days in all.

15 On the seventh day they were up at the crack of dawn[aw] and marched around the city as before—only this time they marched around it seven times.[ax] 16 The seventh time around, the priests blew the rams’ horns, and Joshua told the army,[ay] “Give the battle cry,[az] for the Lord is handing the city over to you![ba] 17 The city and all that is in it must be set apart for the Lord;[bb] only Rahab the prostitute and all who are with her in her house will live, because she hid the spies[bc] we sent. 18 But be careful when you are setting apart the riches for God. If you take any of it, then you will make the Israelite camp subject to annihilation and cause a disaster.[bd] 19 All the silver and gold, as well as bronze and iron items, belong to the Lord.[be] They must go into the Lord’s treasury.”

20 The rams’ horns sounded,[bf] and when the army[bg] heard the signal,[bh] they gave a loud battle cry.[bi] The wall collapsed,[bj] and the warriors charged straight ahead into the city and captured it.[bk] 21 They annihilated with the sword everything that breathed in the city,[bl] including men and women, young and old, as well as cattle, sheep, and donkeys. 22 Joshua told the two men who had spied on the land, “Enter the prostitute’s house[bm] and bring out the woman and all who belong to her as you promised her.”[bn] 23 So the young spies went and brought out Rahab, her father, mother, brothers, and all who belonged to her. They brought out her whole family and took them to a place outside[bo] the Israelite camp. 24 But they burned[bp] the city and all that was in it, except for the silver, gold, and bronze and iron items they put in the treasury of the Lord’s house.[bq] 25 Yet Joshua spared[br] Rahab the prostitute, her father’s family,[bs] and all who belonged to her. She lives in Israel[bt] to this very day because she hid the messengers Joshua sent to spy on Jericho. 26 At that time Joshua made this solemn declaration:[bu] “The man who attempts to rebuild[bv] this city of Jericho[bw] will stand condemned before the Lord.[bx] He will lose his firstborn son when he lays its foundations and his youngest son when he erects its gates!”[by] 27 The Lord was with Joshua and he became famous throughout the land.[bz]

Achan Sins and is Punished

But the Israelites disobeyed the command about the city’s riches.[ca] Achan son of Carmi, son of Zabdi,[cb] son of Zerah, from the tribe of Judah, stole some of the riches.[cc] The Lord was furious with the Israelites.[cd]

Joshua sent men from Jericho to Ai (which is located near Beth Aven, east of Bethel) and instructed them, “Go up and spy on the land.” So the men went up and spied on Ai. They returned and reported to Joshua,[ce] “Don’t send the whole army.[cf] About two or three thousand men are adequate to defeat Ai.[cg] Don’t tire out the whole army, for Ai is small.”[ch]

So about 3,000 men went up, but they fled from the men of Ai. The men of Ai killed about thirty-six of them and chased them from in front of the city gate all the way to the fissures[ci] and defeated them on the steep slope.[cj] The people’s[ck] courage melted away like water.[cl]

Joshua tore his clothes;[cm] he and the leaders[cn] of Israel lay face down on the ground before the ark of the Lord until evening[co] and threw dirt on their heads.[cp] Joshua prayed,[cq] “O, Sovereign Lord! Why did you bring these people across the Jordan to hand us over to the Amorites so they could destroy us? If only we had been satisfied to live on the other side of the Jordan! O Lord, what can I say now that Israel has retreated[cr] before its enemies? When the Canaanites and all who live in the land hear about this, they will turn against us and destroy the very memory of us[cs] from the earth. What will you do to protect your great reputation?”[ct]

10 The Lord responded[cu] to Joshua, “Get up! Why are you lying there face down?[cv] 11 Israel has sinned; they have violated my covenantal commandment![cw] They have taken some of the riches;[cx] they have stolen them and deceitfully put them among their own possessions.[cy] 12 The Israelites are unable to stand before their enemies; they retreat because they have become subject to annihilation.[cz] I will no longer be with you,[da] unless you destroy what has contaminated you.[db] 13 Get up! Ritually consecrate the people and tell them this: ‘Ritually consecrate yourselves for tomorrow, because this is what the Lord God of Israel has said, “You are contaminated,[dc] O Israel! You will not be able to stand before your enemies until you remove what is contaminating you.”[dd] 14 In the morning you must approach in tribal order.[de] The tribe the Lord selects[df] must approach by clans. The clan the Lord selects must approach by families.[dg] The family the Lord selects must approach man by man.[dh] 15 The one caught with the riches[di] must be burned up[dj] along with all who belong to him, because he violated the Lord’s covenant and did such a disgraceful thing in Israel.’”

Footnotes:

  1. Joshua 5:1 tc Another textual tradition has, “while we crossed.”
  2. Joshua 5:1 tn Heb “their heart[s] melted and there was no longer in them breath (or perhaps “spirit”) because of the sons of Israel.”
  3. Joshua 5:2 tn Heb “return, circumcise the sons of Israel a second time.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense to indicate the repetition of an action.
  4. Joshua 5:3 tn Or “Gibeath Haaraloth.” This name means “Hill of the Foreskins.” Many modern translations simply give the Hebrew name, although an explanatory note giving the meaning of the name is often included.sn The name given to the place, Hill of the Foreskins was an obvious reminder of this important event.
  5. Joshua 5:4 tn Heb “All the people who went out from Egypt, the males, all the men of war, died in the wilderness in the way when they went out from Egypt.”
  6. Joshua 5:5 tn Or “indeed.”
  7. Joshua 5:5 tn Heb “people.”
  8. Joshua 5:5 tn Heb “all the people.”
  9. Joshua 5:6 tn Heb “all the nation, the men of war who went out from Egypt, who did not listen to the voice of the Lord, came to an end.”
  10. Joshua 5:6 tn Some Hebrew mss, as well as the Syriac version, support this reading. Most ancient witnesses read “us.”
  11. Joshua 5:6 tn Heb “flowing with.”sn The word picture a land rich in milk and honey depicts the land as containing many grazing areas (which would produce milk) and flowering plants (which would support the bees that produced honey).
  12. Joshua 5:7 tn Heb “their sons he raised up in their place.”
  13. Joshua 5:8 tn Heb “nation.”
  14. Joshua 5:9 tn Heb “rolled away.”
  15. Joshua 5:9 sn One might take the disgrace of Egypt as a reference to their uncircumcised condition (see Gen 34:14), but the generation that left Egypt was circumcised (see v. 5). It more likely refers to the disgrace they experienced in Egyptian slavery. When this new generation reached the promised land and renewed their covenantal commitment to the Lord by submitting to the rite of circumcision, the Lord’s deliverance of his people from slavery, which had begun with the plagues and the crossing of the Red Sea, reached its climax. See T. C. Butler, Joshua (WBC), 59.
  16. Joshua 5:9 sn The name Gilgal sounds like the Hebrew verb “roll away” (גַּלַל, galal).
  17. Joshua 5:10 sn This is the area of the rift valley basin in the vicinity of Jericho (see the note at Josh 4:13).
  18. Joshua 5:11 tn The Hebrew text adds, “on this same day.” This is somewhat redundant in English and has not been translated.
  19. Joshua 5:12 tn Heb “the day after, when they ate.” The present translation assumes this means the day after the Passover, though it is possible it refers to the day after they began eating the land’s produce.
  20. Joshua 5:12 tn Heb “and the sons of Israel had no more manna.”
  21. Joshua 5:13 tn Heb “in.”
  22. Joshua 5:13 tn Heb “he lifted up his eyes and looked. And look, a man was standing in front of him, and his sword was drawn in his hand.” The verb הִנֵּה (hinneh, “look”) invites the reader to view the scene through Joshua’s eyes. By calling the stranger “a man,” the author reflects Joshua’s perspective. The text shortly reveals his true identity (vv. 14-15).
  23. Joshua 5:13 tn Heb “Are you for us or for our enemies?”
  24. Joshua 5:14 tc Heb “He said, “Neither.” An alternative reading is לוֹ (lo, “[He said] to him”; cf. NEB). This reading is supported by many Hebrew mss, as well as the LXX and Syriac versions. The traditional reading of the MT (לֹא, loʾ, “no, neither”) is probably the product of aural confusion (the two variant readings sound the same in Hebrew). Although followed by a number of modern translations (cf. NIV, NRSV), this reading is problematic, for the commander of the Lord’s army would hardly have declared himself neutral.
  25. Joshua 5:14 sn The Lord’s heavenly army, like an earthly army, has a commander who leads the troops. For the phrase שַׂר־צְבָא (sar tsevaʾ, “army commander”) in the human sphere, see among many other references Gen 21:22, 32; 26:26; Judg 4:2, 7; 1 Sam 12:9.
  26. Joshua 5:14 sn The commander’s appearance seems to be for Joshua’s encouragement. Joshua could now lead Israel into battle knowing that the Lord’s invisible army would ensure victory.
  27. Joshua 5:14 tn Heb “Joshua fell on his face to the ground and bowed down.”
  28. Joshua 6:1 tn Heb “was shutting and shut up.” HALOT 743 s.v. I סגר paraphrases, “blocking [any way of access] and blocked [against any who would leave].”
  29. Joshua 6:1 tn Heb “there was no one going out and there was no one coming in.”
  30. Joshua 6:2 tn Heb “I have given into your hand Jericho.” The Hebrew verb נָתַתִּי (natatti, “I have given”) is probably best understood as a perfect of certitude, indicating the certainty of the action. The Hebrew pronominal suffix “your” is singular, being addressed to Joshua as the leader and representative of the nation. To convey to the modern reader what is about to happen and who is doing it, the translation “I am about to defeat Jericho for you” has been used.
  31. Joshua 6:3 tn Heb “and go around the city, all [you] men of war, encircling the city one time.” The Hebrew verb וְסַבֹּתֶם (vesabbotem, “and go around”) is plural, being addressed to the whole army.
  32. Joshua 6:4 tn Heb “rams’ horns, trumpets.”
  33. Joshua 6:5 tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram’s horn” do not appear in the LXX of verse 5.
  34. Joshua 6:5 tn Heb “all the people will shout with a loud shout.”
  35. Joshua 6:5 tn Heb “fall in its place.”
  36. Joshua 6:5 tn Heb “and the people will go up, each man straight ahead.”
  37. Joshua 6:7 tn An alternative reading is “and they said.” In this case the subject is indefinite and the verb should be translated as passive, “[the army] was told.”
  38. Joshua 6:7 tn Heb “the people.”
  39. Joshua 6:7 tn Heb “pass by.”
  40. Joshua 6:8 tn Heb “when Joshua spoke to the people.”
  41. Joshua 6:10 tn Heb “the people.”
  42. Joshua 6:10 tn Or “the shout.”
  43. Joshua 6:10 tn Heb “do not let a word come out of your mouths.”
  44. Joshua 6:10 tn Or “the shout.”
  45. Joshua 6:10 tn Or “the shout.”
  46. Joshua 6:11 tn Heb “and he made the ark of the Lord go around the city, encircling one time.”
  47. Joshua 6:11 tn Heb “and they entered the camp and spent the night in the camp.”
  48. Joshua 6:12 tn Heb “Joshua rose early in the morning and the priests picked up the ark of the Lord.”
  49. Joshua 6:15 tn Heb “On the seventh day they rose early, when the dawn ascended.”
  50. Joshua 6:15 tn Heb “and they went around the city according to this manner seven times, only on that day they went around the city seven times.”
  51. Joshua 6:16 tn Heb “the people.”
  52. Joshua 6:16 tn Or “the shout.”
  53. Joshua 6:16 tn Heb “for the Lord has given to you the city.” The verbal form is a perfect, probably indicating certitude here.
  54. Joshua 6:17 tn Or “dedicated to the Lord.”sn To make the city set apart for the Lord would involve annihilating all the people and animals and placing its riches in the Lord’s treasury (vv. 19, 21, 24).
  55. Joshua 6:17 tn Heb “messengers.”
  56. Joshua 6:18 tn Heb “Only you keep [away] from what is set apart [to God] so that you might not, as you are setting [it] apart, take some of what is set apart [to God] and turn the camp of Israel into what is set apart [to destruction by God] and bring trouble on it.”
  57. Joshua 6:19 tn Heb “it is holy to the Lord.”
  58. Joshua 6:20 tc Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.
  59. Joshua 6:20 tn Heb “the people.”
  60. Joshua 6:20 tn Heb “the sound of the horn.”
  61. Joshua 6:20 tn Heb “they shouted with a loud shout.”
  62. Joshua 6:20 tn Heb “fell in its place.”
  63. Joshua 6:20 tn Heb “and the people went up into the city, each one straight ahead, and they captured the city.”
  64. Joshua 6:21 tn Heb “all which was in the city.”
  65. Joshua 6:22 tn Heb “the house of the woman, the prostitute.”
  66. Joshua 6:22 tn Heb “and bring out from there the woman and all who belong to her as you swore on oath to her.”
  67. Joshua 6:23 tn Or “placed them outside.”
  68. Joshua 6:24 tn The Hebrew text adds “with fire.”
  69. Joshua 6:24 tn Heb “the treasury of the house of the Lord.” Technically the Lord did not have a “house” yet, so perhaps this refers to the tabernacle using later terminology.
  70. Joshua 6:25 tn Heb “kept alive.”
  71. Joshua 6:25 tn Heb the house of her father.”
  72. Joshua 6:25 tn Or “among the Israelites”; Heb “in the midst of Israel.”
  73. Joshua 6:26 tn Normally the Hiphil of שָׁבַע (shavaʿ) has a causative sense (“make [someone] take an oath”; see Josh 2:17, 20), but here (see also Josh 23:7) no object is stated or implied. If Joshua is calling divine judgment down upon the one who attempts to rebuild Jericho, then “make a solemn appeal [to God as judge]” or “pronounce a curse” would be an appropriate translation. However, the tone seems stronger. Joshua appears to be announcing the certain punishment of the violator. 1 Kgs 16:34, which records the fulfillment of Joshua’s prediction, supports this. Casting Joshua in a prophetic role, it refers to Joshua’s statement as the “word of the Lord” spoken through Joshua.
  74. Joshua 6:26 tn Heb “rises up and builds.”
  75. Joshua 6:26 tc The LXX omits “Jericho.” It is probably a scribal addition.
  76. Joshua 6:26 tn The Hebrew phrase אָרוּר לִפְנֵי יְהוָה (ʾarur lifne yehvah, “cursed [i.e., condemned] before the Lord”) also occurs in 1 Sam 26:19.
  77. Joshua 6:26 tn Heb “With his firstborn he will lay its foundations and with his youngest he will erect its gates.” The Hebrew verb יַצִּיב (yatsiv, “he will erect”) is imperfect, not jussive, suggesting Joshua’s statement is a prediction, not an imprecation.
  78. Joshua 6:27 tn Heb “and the report about him was in all the land.” The Hebrew term אֶרֶץ (ʾerets, “land”) may also be translated “earth.”
  79. Joshua 7:1 tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”
  80. Joshua 7:1 tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also Josh 7:17, 18).
  81. Joshua 7:1 tn Heb “took from what was set apart [to the Lord].”
  82. Joshua 7:1 tn Heb “the anger of the Lord burned against the sons of Israel.”sn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord’s anger down upon the entire nation.
  83. Joshua 7:3 tn Heb “and they returned to Joshua and said to him.”
  84. Joshua 7:3 tn Heb “Don’t let all the people go up.”
  85. Joshua 7:3 tn Heb “Let about two thousand men or about three thousand men go up to defeat Ai.”
  86. Joshua 7:3 tn Heb “all the people for they are small.”
  87. Joshua 7:5 tn The meaning and correct translation of the Hebrew word שְׁבָרִים (shevarim) is uncertain. The translation “fissures” is based on usage of the plural form of the noun in Ps 60:4 HT (60:2 ET), where it appears to refer to cracks in the earth caused by an earthquake. Perhaps deep ravines or gorges are in view, or the word is a proper noun (“all the way to Shebarim”).
  88. Joshua 7:5 sn The precise geographical location of the Israelite defeat at this “steep slope” is uncertain.
  89. Joshua 7:5 tn Or “army’s.”
  90. Joshua 7:5 tn Heb “and the heart of the people melted and became water.”
  91. Joshua 7:6 sn Tearing one’s clothes was an outward expression of extreme sorrow (see Gen 37:34; 44:13).
  92. Joshua 7:6 tn Or “elders.”
  93. Joshua 7:6 tn Heb “and fell on his face to the ground before the ark of the Lord until evening, he and the elders of Israel.”
  94. Joshua 7:6 sn Throwing dirt on one’s head was an outward expression of extreme sorrow (see Lam 2:10; Ezek 27:30).
  95. Joshua 7:7 tn Heb “said.”
  96. Joshua 7:8 tn Heb “turned [the] back.”
  97. Joshua 7:9 tn Heb “and cut off our name.”
  98. Joshua 7:9 tn Heb “What will you do for your great name?”
  99. Joshua 7:10 tn Heb “said.”
  100. Joshua 7:10 tn Heb “Why are you falling on your face?”
  101. Joshua 7:11 tn Heb “They have violated my covenant which I commanded them.”
  102. Joshua 7:11 tn Heb “what was set apart [to the Lord].”
  103. Joshua 7:11 tn Heb “and also they have stolen, and also they have lied, and also they have placed [them] among their items.”
  104. Joshua 7:12 tn Heb “they turn [the] back before their enemies because they are set apart [to destruction by the Lord].”
  105. Joshua 7:12 tn The second person pronoun is plural in Hebrew, indicating these words are addressed to the entire nation.
  106. Joshua 7:12 tn Heb “what is set apart [to destruction by the Lord] from your midst.”
  107. Joshua 7:13 tn Heb “what is set apart [to destruction by the Lord] [is] in your midst.”
  108. Joshua 7:13 tn Heb “remove what is set apart [i.e., to destruction by the Lord] from your midst.”
  109. Joshua 7:14 tn Heb “by your tribes.”
  110. Joshua 7:14 tn Heb “takes forcefully, seizes.”
  111. Joshua 7:14 tn Heb “houses.”
  112. Joshua 7:14 tn Heb “by men.”
  113. Joshua 7:15 tn Heb “with what was set apart [to the Lord].”
  114. Joshua 7:15 tn Heb “burned with fire.”
New English Translation (NET)

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Luke 15

The Parable of the Lost Sheep and Coin

15 Now all the tax collectors[a] and sinners were coming[b] to hear him. But[c] the Pharisees[d] and the experts in the law[e] were complaining,[f] “This man welcomes[g] sinners and eats with them.”

So[h] Jesus[i] told them[j] this parable:[k] “Which one[l] of you, if he has a hundred[m] sheep and loses one of them, would not leave the ninety-nine in the open pasture[n] and go look for[o] the one that is lost until he finds it?[p] Then[q] when he has found it, he places it on his shoulders, rejoicing. Returning[r] home, he calls together[s] his[t] friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ I tell you, in the same way there will be more joy in heaven over one sinner[u] who repents than over ninety-nine righteous people[v] who have no need to repent.[w]

“Or what woman, if she has ten silver coins[x] and loses[y] one of them,[z] does not light a lamp, sweep[aa] the house, and search thoroughly until she finds it? Then[ab] when she has found it, she calls together her[ac] friends and neighbors, saying, ‘Rejoice[ad] with me, for I have found the coin[ae] that I had lost.’ 10 In the same way, I tell you, there is joy in the presence of God’s angels[af] over one sinner who repents.”

The Parable of the Compassionate Father

11 Then[ag] Jesus[ah] said, “A man had two sons. 12 The[ai] younger of them said to his[aj] father, ‘Father, give me the share of the estate[ak] that will belong[al] to me.’ So[am] he divided his[an] assets between them.[ao] 13 After[ap] a few days,[aq] the younger son gathered together all he had and left on a journey to a distant country, and there he squandered[ar] his wealth[as] with a wild lifestyle. 14 Then[at] after he had spent everything, a severe famine took place in that country, and he began to be in need. 15 So he went and worked for[au] one of the citizens of that country, who[av] sent him to his fields to feed pigs.[aw] 16 He[ax] was longing to eat[ay] the carob pods[az] the pigs were eating, but[ba] no one gave him anything. 17 But when he came to his senses[bb] he said, ‘How many of my father’s hired workers have food[bc] enough to spare, but here I am dying from hunger! 18 I will get up and go to my father and say to him, “Father, I have sinned[bd] against heaven[be] and against[bf] you. 19 I am no longer worthy to be called your son; treat me[bg] like one of your hired workers.”’ 20 So[bh] he got up and went to his father. But while he was still a long way from home[bi] his father saw him, and his heart went out to him;[bj] he ran and hugged[bk] his son[bl] and kissed him. 21 Then[bm] his son said to him, ‘Father, I have sinned against heaven[bn] and against you; I am no longer worthy to be called your son.’[bo] 22 But the father said to his slaves,[bp] ‘Hurry! Bring the best robe,[bq] and put it on him! Put a ring on his finger[br] and sandals[bs] on his feet! 23 Bring[bt] the fattened calf[bu] and kill it! Let us eat[bv] and celebrate, 24 because this son of mine was dead, and is alive again—he was lost and is found!’[bw] So[bx] they began to celebrate.

25 “Now his older son was in the field. As[by] he came and approached the house, he heard music[bz] and dancing. 26 So[ca] he called one of the slaves[cb] and asked what was happening. 27 The slave replied,[cc] ‘Your brother has returned, and your father has killed the fattened calf[cd] because he got his son[ce] back safe and sound.’ 28 But the older son[cf] became angry[cg] and refused[ch] to go in. His father came out and appealed to him, 29 but he answered[ci] his father, ‘Look! These many years I have worked like a slave[cj] for you, and I never disobeyed your commands. Yet[ck] you never gave me even a goat[cl] so that I could celebrate with my friends! 30 But when this son of yours[cm] came back, who has devoured[cn] your assets with prostitutes,[co] you killed the fattened calf[cp] for him!’ 31 Then[cq] the father[cr] said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 32 It was appropriate[cs] to celebrate and be glad, for your brother[ct] was dead, and is alive; he was lost and is found.’”[cu]

Footnotes:

  1. Luke 15:1 sn See the note on tax collectors in 3:12.
  2. Luke 15:1 tn Grk “were drawing near.”
  3. Luke 15:2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  4. Luke 15:2 sn See the note on Pharisees in 5:17.
  5. Luke 15:2 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  6. Luke 15:2 tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  7. Luke 15:2 tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.
  8. Luke 15:3 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.
  9. Luke 15:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  10. Luke 15:3 sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.
  11. Luke 15:3 tn Grk “parable, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  12. Luke 15:4 tn Grk “What man.” The Greek word ἄνθρωπος (anthrōpos) is used here in a somewhat generic sense.
  13. Luke 15:4 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
  14. Luke 15:4 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
  15. Luke 15:4 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
  16. Luke 15:4 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
  17. Luke 15:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  18. Luke 15:6 tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.
  19. Luke 15:6 sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).
  20. Luke 15:6 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.
  21. Luke 15:7 sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.
  22. Luke 15:7 tn Here δικαίοις (dikaiois) is an adjective functioning substantivally and has been translated “righteous people.”
  23. Luke 15:7 tn Or “who do not need to repent”; Grk “who do not have need of repentance.”
  24. Luke 15:8 sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.
  25. Luke 15:8 tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (echousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesē) in the conditional clause to improve the English style.
  26. Luke 15:8 tn Grk “one coin.”
  27. Luke 15:8 tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  28. Luke 15:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  29. Luke 15:9 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  30. Luke 15:9 sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.
  31. Luke 15:9 tn Grk “drachma.”
  32. Luke 15:10 sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
  33. Luke 15:11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  34. Luke 15:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  35. Luke 15:12 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  36. Luke 15:12 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  37. Luke 15:12 tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”
  38. Luke 15:12 tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”
  39. Luke 15:12 tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.
  40. Luke 15:12 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  41. Luke 15:12 sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).
  42. Luke 15:13 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
  43. Luke 15:13 tn Grk “after not many days.”
  44. Luke 15:13 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
  45. Luke 15:13 tn Or “estate” (the same word has been translated “estate” in v. 12).
  46. Luke 15:14 tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  47. Luke 15:15 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
  48. Luke 15:15 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
  49. Luke 15:15 sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).
  50. Luke 15:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  51. Luke 15:16 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
  52. Luke 15:16 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
  53. Luke 15:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  54. Luke 15:17 tn Grk “came to himself” (an idiom).
  55. Luke 15:17 tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).
  56. Luke 15:18 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
  57. Luke 15:18 sn The phrase against heaven is a circumlocution for God.
  58. Luke 15:18 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cp. Jdth 5:17; 1 Km 7:6; 20:1).”
  59. Luke 15:19 tn Or “make me.” Here is a sign of total humility.
  60. Luke 15:20 tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  61. Luke 15:20 tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).
  62. Luke 15:20 tn Or “felt great affection for him,” “felt great pity for him.”sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.
  63. Luke 15:20 tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.
  64. Luke 15:20 tn Grk “him”; the referent (the son) has been specified in the translation for clarity.
  65. Luke 15:21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  66. Luke 15:21 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
  67. Luke 15:21 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
  68. Luke 15:22 tn See the note on the word “slave” in 7:2.
  69. Luke 15:22 sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.
  70. Luke 15:22 tn Grk “hand,” but χείρ (cheir) can refer to either the whole hand or any relevant part of it (L&N 8.30).
  71. Luke 15:22 sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.
  72. Luke 15:23 tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  73. Luke 15:23 tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.
  74. Luke 15:23 tn The participle φαγόντες (phagontes) has been translated as a finite verb due to requirements of contemporary English style.
  75. Luke 15:24 sn This statement links the parable to the theme of 15:6, 9.
  76. Luke 15:24 tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.
  77. Luke 15:25 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
  78. Luke 15:25 sn This would have been primarily instrumental music, but might include singing as well.
  79. Luke 15:26 tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.
  80. Luke 15:26 tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).
  81. Luke 15:27 tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.
  82. Luke 15:27 tn See note on the phrase “fattened calf” in v. 23.
  83. Luke 15:27 tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.
  84. Luke 15:28 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
  85. Luke 15:28 tn The aorist verb ὠργίσθη (ōrgisthē) has been translated as an ingressive aorist, reflecting entry into a state or condition.
  86. Luke 15:28 sn Ironically the attitude of the older son has left him outside and without joy.
  87. Luke 15:29 tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”
  88. Luke 15:29 tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.
  89. Luke 15:29 tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.
  90. Luke 15:29 sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”
  91. Luke 15:30 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
  92. Luke 15:30 sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
  93. Luke 15:30 sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.
  94. Luke 15:30 sn See note on the phrase “fattened calf” in v. 23.
  95. Luke 15:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.
  96. Luke 15:31 tn Grk “he”; the referent (the father) has been specified in the translation for clarity.
  97. Luke 15:32 tn Or “necessary.”
  98. Luke 15:32 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
  99. Luke 15:32 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
New English Translation (NET)

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Psalm 81

Psalm 81[a]

For the music director, according to the gittith style;[b] by Asaph.

81 Shout for joy to God, our source of strength!
Shout out to the God of Jacob!
Sing[c] a song and play the tambourine,
the pleasant-sounding harp, and the ten-stringed instrument.
Sound the ram’s horn on the day of the new moon,[d]
and on the day of the full moon when our festival begins.[e]
For observing the festival is a requirement for Israel;[f]
it is an ordinance given by the God of Jacob.
He decreed it as a regulation in Joseph,
when he attacked the land of Egypt.[g]
I heard a voice I did not recognize.[h]
It said:[i] “I removed the burden from his shoulder;
his hands were released from holding the basket.[j]
In your distress you called out and I rescued you.
I answered you from a dark thundercloud.[k]
I tested you at the waters of Meribah.[l] (Selah)
I said,[m] ‘Listen, my people!
I will warn[n] you.
O Israel, if only you would obey me![o]
There must be[p] no other[q] god among you.
You must not worship a foreign god.
10 I am the Lord, your God,
the one who brought you out of the land of Egypt.
Open your mouth wide and I will fill it.’
11 But my people did not obey me;[r]
Israel did not submit to me.[s]
12 I gave them over to their stubborn desires;[t]
they did what seemed right to them.[u]
13 If only my people would obey me![v]
If only Israel would keep my commands![w]
14 Then I would quickly subdue their enemies,
and attack[x] their adversaries.”
15 (May those who hate the Lord[y] cower in fear[z] before him.
May they be permanently humiliated.)[aa]
16 “I would feed Israel the best wheat,[ab]
and would satisfy your appetite[ac] with honey from the rocky cliffs.”[ad]

Footnotes:

  1. Psalm 81:1 sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.
  2. Psalm 81:1 tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.
  3. Psalm 81:2 tn Heb “lift up.”
  4. Psalm 81:3 tn Heb “at the new moon.”sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.
  5. Psalm 81:3 tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (keseʾ, “full moon”).sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.
  6. Psalm 81:4 tn Heb “because a statute for Israel [is] it.”
  7. Psalm 81:5 tn Heb “in his going out against the land of Egypt.” This apparently refers to the general time period of Israel’s exodus from Egypt. The LXX reads, “from Egypt,” in which case “Joseph” (see the preceding line) would be the subject of the verb, “when he [Joseph = Israel] left Egypt.”
  8. Psalm 81:5 tn Heb “a lip I did not know, I heard.” Here the term “lip” probably stands for speech or a voice. Apparently the psalmist speaks here and refers to God’s voice, whose speech is recorded in the following verses.
  9. Psalm 81:6 tn The words “It said” are not included in the Hebrew text. They are supplied in the translation for clarification.
  10. Psalm 81:6 sn I removed the burden. The Lord speaks metaphorically of how he delivered his people from Egyptian bondage. The reference to a basket/burden probably alludes to the hard labor of the Israelites in Egypt, where they had to carry loads of bricks (see Exod 1:14).
  11. Psalm 81:7 tn Heb “I answered you in the hidden place of thunder.” This may allude to God’s self-revelation at Mount Sinai, where he appeared in a dark cloud accompanied by thunder (see Exod 19:16).
  12. Psalm 81:7 sn The name Meribah means “strife.” Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
  13. Psalm 81:8 tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the Lord commanded the generation of Israelites that experienced the events described in v. 7. Note the statement in v. 11, “my people did not listen to me.”
  14. Psalm 81:8 tn Or perhaps “command.”
  15. Psalm 81:8 tn The Hebrew particle אִם (ʾim, “if”) and following prefixed verbal form here express a wish (GKC 321 §109.b). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
  16. Psalm 81:9 tn The imperfect verbal forms in v. 9 have a modal function, expressing what is obligatory.
  17. Psalm 81:9 tn Heb “different”; “illicit.”
  18. Psalm 81:11 tn Heb “did not listen to my voice.”
  19. Psalm 81:11 tn The Hebrew expression אָבָה לִי (ʾavah li) means “submit to me” (see Deut 13:8).
  20. Psalm 81:12 tn Heb “and I sent him away in the stubbornness of their heart.”
  21. Psalm 81:12 tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).
  22. Psalm 81:13 tn Heb “if only my people were listening to me.” The Hebrew particle לוּ (lu, “if not”) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).
  23. Psalm 81:13 tn Heb “[and if only] Israel would walk in my ways.”
  24. Psalm 81:14 tn Heb “turn my hand against.” The idiom “turn the hand against” has the nuance of “strike with the hand, attack” (see Isa 1:25; Ezek 38:12; Amos 1:8; Zech 13:7).
  25. Psalm 81:15 tn “Those who hate the Lord” are also mentioned in 2 Chr 19:2 and Ps 139:21.
  26. Psalm 81:15 tn See Deut 33:29; Ps 66:3 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.
  27. Psalm 81:15 tc Heb “and may their time be forever.” The Hebrew term עִתָּם (ʿittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the Lord. Some propose an emendation to בַּעֲתָתָם (baʿatatam) or בִּעֻתָם (biʿutam; “their terror”; i.e., “may their terror last forever”), but the omission of bet (ב) in the present Hebrew text is difficult to explain, making the proposed emendation unlikely.tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.
  28. Psalm 81:16 tn Heb “and he fed him from the best of the wheat.” The Hebrew text has a third person form of the preterite with a vav (ו) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13-14. The third masculine singular pronominal suffix refers to Israel, as in v. 6.sn I would feed. After the parenthetical “curse” in v. 15, the Lord’s speech continues here.
  29. Psalm 81:16 tn Heb “you.” The second person singular pronominal suffix refers to Israel, as in vv. 7-10.
  30. Psalm 81:16 sn The language in this verse, particularly the references to wheat and honey, is reminiscent of Deut 32:13-14.
New English Translation (NET)

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Proverbs 13:1

13 A wise son accepts his father’s discipline,[a]
but a scoffer[b] has never listened to[c] rebuke.

Footnotes:

  1. Proverbs 13:1 tc The MT reads “a wise son, discipline of a father.” Instead of מוּסָר (musar, “discipline”), G. R. Driver suggested reading this word as מְיֻסַּר (meyussar, “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 174. A few Medieval Hebrew manuscripts, the LXX, and the Syriac read יִשְׁמַע (yishmaʿ) “a wise son listens to/obeys his father.” The translation, “accepts…discipline,” reflects the notion intended by either.
  2. Proverbs 13:1 sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon—“rebuke” (גָּעַר, gaʿar)—shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.
  3. Proverbs 13:1 tn Heb “has not listened.” The perfect verb has been chosen to emphasize the past pattern of the scoffer.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

04/11/2023 DAB Transcript

Joshua 3:1-4:24, Luke 14:7-35, Psalms 80:1-19, Proverbs 12:27-28

Today is the 11th day of April welcome to the Daily Audio Bible I’m Brian and it’s great to be here with you today and every day as we gather once again around the Global Campfire and take the next step forward together. Our next step leads us into relatively new territory. We finished the Torah, the first five books of the Bible - Genesis, Exodus, Leviticus, Numbers, and Deuteronomy - yesterday and then we began the book of Joshua, a new era taking shape. Moses has died and Joshua is now the leader of the children of Israel. And as we began the book of Joshua the preparations were getting underway to cross the Jordan River. And we’ve been working toward this. We were talking about this yesterday. We have been working towards this Jordan River and crossing it and getting into this promised land all the way back since the book of Genesis. Today we will cross the Jordan River. And, so, let’s dive in. We’re reading from the New Living Translation this week. Joshua chapters 3 and 4 today.

Commentary:

Okay. So, a pretty big day today in the Bible in the book of Joshua. Like we said when we started out a few minutes ago we’ve been working toward this Jordan River and the promised land for a long time now and the journey to get there through the wilderness. We learned a lot about the wilderness as we learned about the children of Israel and their wandering in the wilderness and applying that to our own lives. But we’ve been moving toward something and that is the promised land, and we’ve been moving toward this for a long time. And we’re there. And that’s pretty big. We’re there. We’re in the promised land with the children of Israel at this point. And, so, the Lord told Joshua that He would make him a great leader in the eyes of all the people and that they would know that God was with him just as He was with Moses. And then the Levites were instructed to carry the ark of the covenant into the Jordan River and when they did the water stopped up just like the Red Sea. It dried up so that people could cross over on dry ground. Now the Jordan River is very different than the Red Sea. The Jordan River is not that big of a river, but in high water season in the rainy season definitely it’s overflowing its banks and it’s big enough to…to…to need a way across, and God provided that way with…with dry land to cross. Can you just imagine this? I mean the dry ground part is his miraculous but can you just imagine walking across the Jordan River and setting foot for the first time in the land of promise. This thing has taken centuries to come to fruition and you are stepping foot into the promised land. It's…It’s a pretty dramatic scene. The promised land is no longer this mythic land. They’re standing in their land of promise. They can reach down and grab a handful of it. It’s tangible to them now. And then Joshua instructed different leaders, one from each tribe to go back into the dry riverbed that was the Jordan River and to each of them gather a large stone and carry that stone back into the camp. And then the people created a memorial with those stones, and a similar memorial was placed in the dry riverbed of the Jordan River before the waters covered it once again. And I quote from Joshua at this point. “In the future your children will ask, what did these stones mean? Then you can tell them this is where the Israelites crossed the Jordan on dry ground. For the Lord your God dried up the river right before your eyes, and He kept it dry until you were all across just as He did at the Red Sea when He dried it up until we had all crossed over. He did this so all the nations of the earth might know that the Lord’s hand is powerful and so you might fear the Lord your God forever.” In other words, the memorial stones were placed as a memorial so they would not forget, so that they would remember. And this is a good time to talk about remembering. Something…something that makes us human is our ability to remember. And as we’ve moved through the Bible we’ve seen that remembering is a very very important thing. Both Old and New Testament. Like if we’re in the New Testament and we’re with Jesus and we’re at the Last Supper and He’s passing the cup and breaking the bread what does he tell them to do? Remember. In some cases, in Scripture the people are told to write things above their door posts, and they’re told to remind each other, to have it on their lips and on their tongues and in their conversation, to remind each other where they came from, talking about it, remembering. Even the fact that the Bible exists shows us God’s intention about us remembering because the Bible leads us to remember every day who God is, who we are, where this is all going. And, so, as we see these memorial stones set up at this spot where they cross the Jordan River into the promised land it was so they would remember it in the future and tell future generations what God had done. And people would need to be able to have this memorial. They would need to remember what happened there because we’ll see that they have every opportunity to forget. And they do as we do. And, so, let’s think about it. Let’s take a step back together from this and just imagine our lives for a second, looking back kind of remembering. What were those moments where the memorial stones are? Where do they sit in your life? What would memorial stones even look like in our lives? Maybe…maybe writing it down is a memorial. One of the things we’ve said over the years here is, if God speaks through His word to you, if God speaks, take notes. When we write things down or journal things down, we are memorializing those things. And when we have these memorials or these pages in our lives, these moments that take us back to a place where God was there, and He rescued us and He led us forward. We need to not forget these things because we’re moving at warp speed, and we can hardly keep track of what we gotta get done today. And, so, it’s so easy to be moving…moving through life and all the sudden we didn’t see this fog was drifting in and all the sudden we’re in this gray mist and we don’t know what’s going on anymore and we feel lost and disoriented. If we can return to these places where the memorial stones are set up in our lives, return even to the pages of our journals to remind ourselves who God is, who we are, and that this is going somewhere, we’re going somewhere together, it can be a game changer. And as we write these things down over years, we’re writing down the story, our story with God that can be revealed to future generations of our families, that can be preserved and kept and maybe cracked open a century and a half from now telling the story of God’s faithfulness in our lives. When we retell ourselves the story. we are reminding ourselves of who we are, chosen children of the most-high God. And, so, something for us to consider.

Some of us are journalers and some of us are not, but remembering, however we do that is important to our own stories. And, so, journaling…obviously everybody knows what we’re talking about here. You can grab a pen and a piece of paper and write some things down or type them up or whatever. Over the years we’ve crafted even resources for this. We have the Daily Audio Bible journal that is available in the Daily Audio Bible shop and that was developed for this, exactly this. That’s something that’s tangible that we can kinda carry around with us that can fit in a backpack and fit in a bag that we can kinda just have available so that we write it down and don’t forget. I myself have told the story over the years, it  was the year my mom died, I found these pencils and I fell in love with them and I reacquainted myself with writing in my own hand, and I just found sharpening a pencil, just the whole tactile thing, sharpening the pencil having a good pencil to write with and writing things down has just become part of a rhythm. And, so, those resources, those pencils, the journal, everything are in the Daily Audio Bible Shop but there’s no magic in the Daily Audio Bible Shop. The Daily Audio Bible journal isn’t going to write something or have something written on it that’s gonna all the sudden become magic. It’s just a resource. We developed this resource because this is so important, so important. Man if you journal your way through the year this year, the things that are happening in your life, the things that the Bible is speaking to you and you reach the end of the year and maybe that…that week between Christmas and New Year’s, that kind of weird week of the year where everything is being reset to take a moment and just go back through your journal over the year, remembering, remembering God’s faithfulness, remembering the challenges you that you faced and the joys that you experienced. Remembering is throughout the Bible and we witnessed this today so that we won’t forge.

Prayer:

Father, we invite You into that, into our remembering, into us being able to see tangibly the story of Your faithfulness in our lives and the way that You have protected us, the ways that You have guided and directed us. Lead us to the ways that will work in our story, that we might have memorial stones in our lives at the junctures that we need to remember. Come Holy Spirit into this we pray in the name of Jesus, we ask. Amen.

Community Prayer and Praise:

Hey DAB family this is your sister Ashley from California, and I called in a few weeks ago just letting…updating you guys letting you know that I was struggling. And I’ve been digging in and asking God to reveal to me and just to help me through the season that I’m in with my son being sick and just trying to walk through this…the compounded grief that I’m going through. And He spoke to me, and He told me, hope. Because God is my helper and will never leave me or forsake me. I’m going to get through this so help me God. The miracle is that He continues to sustain me. And as we humbly seek Him and cry out to Him, we become more aware of His presence. And not only will we make it through, but God will help us grow through this. So DAB family I…like I need to preach myself I'm…I’m trying…I’m just trying to pass this on to you guys. So, if you’re walking through a season of grief and healing and all the…all the survival mode kind of thing I want to encourage you, hold on. Press into the lord, be honest and just lift your hands up and say lord Your kingdom come Your will be done. And I want to encourage you, the only way through is…the only way through to grow closer to the lord is to not be grateful for the situation but be grateful in it and to praise Him and to rejoice and to say hallelujah. OK. I don’t know if that makes any sense to you family but I love you and I am praying alongside with you guys and thank you for lifting us up and your prayers. Bye.

This is little Penguin from South Africa. I want to thank Brian and his family for bringing me back to Jesus. I would like prayers for three things. Number one my country South Africa. Things are very dire here. It’s going backwards. A lot of people are fleeing our country that are qualified to do the jobs. The second thing I want to ask is to pray for…is prayer for my boyfriend. He’s got a lot of emotional issues. He was abused by his father and friends in __ where he lived with his father and his father’s blaming him for everything. And then the relationship between me and my boyfriend. I'm…I’m divorced with two children and his fathers against our relationship because of things he did wrong. He also had a relationship with a woman with two children and he’s thinking that I’m just of these of his after his son’s money. So, please pray for me. Thank you Brian and your family for bringing the Bible and Jesus back into my life.

Hi, I’m calling anonymously today out of respect for the person I’m asking a prayer for. So, just yesterday a colleague of mine messaged me to say that he was sorry he had not shown up to a meeting. He had gotten news from his doctor that his life expectancy was going to be short. And that was really all the news that I got. He asked me not to say anything because he hasn’t informed his family yet. And I just want to ask you to pray please. I know for a fact that God has the ability to heal this man. I just don’t know if it’s His will. And, so, I just want to ask you that you would pray with me that if God would extend this man’s life and allow his…his family to watch him grow old. Lord he’s got children, he's…he’s got a wife, he’s got siblings, he’s got a mother, there’s so many people friends that love him and want to see him live if God would just allow it. Would you pray for that? Thank you. I appreciate this community. I love you so much and I pray for you guys daily. Bye-bye.

Hello DAB siblings this is God’s chosen again from Georgia. I just want to say prayer over all DAB members. Abba father you are the creator of all things so we thank you throughout this first quarter of the year and as we continue in the second quarter of the year, Lord God we pray that your mighty hand will continue to lead and guide us. Thank you Lord for leading us as we continue to wait on you. Help us Lord to continue to walk in victory. Grant us healing, restoration, reconciliation and redemption through your grace and your mercy. Grant us your shalom peace. Give us favor and renewed strength to be able face each new day. When we are distracted or when our minds wander, help us Lord to channel our gaze and focus back to Jesus Christ who is our Lord and our Savior. We thank you for the beauty of the earth. We thank you for all that you did for us throughout this Holy Week. Make each one of us humble vessels as we continue to wait and trust you. We thank you Lord for your love and your grace that carries us through each single day. And as we look forward to the resurrected Christ on Sunday as we celebrate the risen savior, heavenly father Lord I pray that all of us would be renewed in our strength, all of us would be met at our various point of need, all of us would sing a new song. Thank you, most gracious God, because we know that our savior Jesus Christ will rise again, and we all shall celebrate with him in glory. Amen.

The Daily Audio Bible Reading for Tuesday April 11, 2023 (NIV)

Joshua 3-4

Israel Crosses the Jordan

Bright and early the next morning Joshua and the Israelites left Shittim and came to the Jordan.[a] They camped there before crossing the river.[b] After three days the leaders went through the camp and commanded the people: “When you see the ark of the covenant of the Lord your God[c] being carried by the Levitical priests, you must leave here[d] and walk[e] behind it. But stay about 3,000 feet behind it.[f] Keep your distance[g] so you can see[h] which way you should go, for you have not traveled this way before.”

Joshua told the people, “Ritually consecrate yourselves, for tomorrow the Lord will perform miraculous deeds among you.” Joshua told the priests, “Pick up the ark of the covenant and pass on ahead of the people.” So they picked up the ark of the covenant and went ahead of the people.

The Lord told Joshua, “This very day I will begin to honor you before all Israel,[i] so they will know that I am with you just as I was with Moses. Instruct the priests carrying the ark of the covenant, ‘When you reach the bank of the Jordan River,[j] wade into the water.’”[k]

Joshua told the Israelites, “Come here and listen to the words of the Lord your God!” 10 Joshua continued,[l] “This is how you will know the living God is among you and that he will truly drive out before you the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites. 11 Look! The ark of the covenant of the Lord[m] of the whole earth is ready to enter the Jordan ahead of you. 12 Now select for yourselves twelve men from the tribes of Israel, one per tribe. 13 When the feet[n] of the priests carrying the ark of the Lord, the Lord[o] of the whole earth, touch[p] the water of the Jordan, the water coming downstream toward you will stop flowing and pile up.”[q]

14 So when the people left their tents to cross the Jordan, the priests carrying the ark of the covenant went[r] ahead of them. 15 When the ones carrying the ark reached the Jordan, and the feet of the priests carrying the ark touched the surface[s] of the water—(the Jordan is at flood stage all during harvest time)[t] 16 the water coming downstream toward them stopped flowing.[u] It piled up far upstream[v] at Adam (the city near Zarethan); there was no water at all flowing to the sea of the rift valley (the Salt Sea).[w] The people crossed the river opposite Jericho. 17 The priests carrying the ark of the covenant of the Lord stood firmly on dry ground in the middle of the Jordan. All Israel crossed over on dry ground until the entire nation was on the other side.[x]

Israel Commemorates the Crossing

When the entire nation was on the other side,[y] the Lord told Joshua, “Select for yourselves twelve men from the people, one per tribe. Instruct them, ‘Pick up twelve stones from the middle of the Jordan, from the very place where the priests[z] stand firmly, and carry them over with you and put them in the place where you camp tonight.’”

Joshua summoned the twelve men he had appointed from the Israelites, one per tribe. Joshua told them, “Go in front of the ark of the Lord your God to the middle of the Jordan. Each of you is to put a stone on his shoulder, according to the number of the Israelite tribes. The stones[aa] will be a reminder to you.[ab] When your children ask someday, ‘Why are these stones important to you?’ tell them how the water of the Jordan stopped flowing[ac] before the ark of the covenant of the Lord. When it crossed the Jordan, the water of the Jordan stopped flowing.[ad] These stones will be a lasting memorial for the Israelites.”

The Israelites did just as Joshua commanded. They picked up twelve stones, according to the number of the Israelite tribes, from the middle of the Jordan as the Lord had instructed Joshua. They carried them over with them to the camp and put them there. Joshua also set up twelve stones[ae] in the middle of the Jordan in the very place where the priests carrying the ark of the covenant stood. They remain there to this very day.

10 Now the priests carrying the ark of the covenant were standing in the middle of the Jordan until everything the Lord had commanded Joshua to tell the people was accomplished, in accordance with all that Moses had commanded Joshua. The people went across quickly, 11 and when all the people had finished crossing, the ark of the Lord and the priests crossed as the people looked on.[af] 12 The Reubenites, the Gadites, and the half-tribe of Manasseh crossed over armed for battle ahead of the Israelites, just as Moses had instructed them. 13 About 40,000 battle-ready troops[ag] marched past the Lord to fight[ah] on the rift valley plains[ai] of Jericho. 14 That day the Lord brought honor to Joshua before all Israel. They respected[aj] him all his life,[ak] just as they had respected[al] Moses.

15 The Lord told Joshua, 16 “Instruct the priests carrying the ark of the covenantal laws[am] to come up from the Jordan.” 17 So Joshua instructed the priests, “Come up from the Jordan!” 18 The priests carrying the ark of the covenant of the Lord came up from the middle of the Jordan, and as soon as they set foot on dry land,[an] the water of the Jordan flowed again and returned to flood stage.[ao]

19 The people went up from the Jordan on the tenth day of the first month[ap] and camped in Gilgal on the eastern border of Jericho. 20 Now Joshua set up in Gilgal the[aq] twelve stones they had taken from the Jordan. 21 He told the Israelites, “When your children someday ask their fathers, ‘What do these stones represent?’[ar] 22 explain to[as] your children, ‘Israel crossed the Jordan River[at] on dry ground.’ 23 For the Lord your God dried up the water of the Jordan before you while you crossed over. It was just like when the Lord your God dried up the Red Sea before us while we crossed it.[au] 24 He has done this so[av] all the nations[aw] of the earth might recognize the Lord’s power[ax] and so you might always obey[ay] the Lord your God.”

Footnotes:

  1. Joshua 3:1 tn Heb “And Joshua arose early in the morning and he and the Israelites left Shittim and came to the Jordan.”
  2. Joshua 3:1 tn The words “the river,” though not in the Hebrew text, have been supplied in the translation for clarity.
  3. Joshua 3:3 sn The ark of the covenant refers to the wooden chest that symbolized God’s presence among his covenant people.
  4. Joshua 3:3 tn Heb “set out from your place.”
  5. Joshua 3:3 tn Or “march.”
  6. Joshua 3:4 tn Heb “But there should be a distance between you and it, about 2,000 cubits in measurement.”sn The precise distance is uncertain, but the measurement designated אַמָּה (ʾammah, “cubit”) was probably equivalent to approximately 18 inches, or 45 cm) in length.
  7. Joshua 3:4 tn Heb “do not approach it.”
  8. Joshua 3:4 tn Heb “know.”
  9. Joshua 3:7 tn Or more literally, “to exalt you in the eyes of all Israel.”
  10. Joshua 3:8 tn Heb “the edge of the waters of the Jordan.” The word “River” is not in the Hebrew text, but has been supplied for clarity.
  11. Joshua 3:8 tn Heb “stand in the Jordan.” Here the repetition of the word “Jordan” would be redundant according to contemporary English style, so it was not included in the translation.
  12. Joshua 3:10 tn Heb “said.”
  13. Joshua 3:11 tn Or “Ruler”; or “Master.”
  14. Joshua 3:13 tn Heb “the soles of the feet.”
  15. Joshua 3:13 tn Or “Ruler”; or “Master.”
  16. Joshua 3:13 tn Or “rest in.”
  17. Joshua 3:13 tn Heb “the waters of the Jordan, the waters descending from above, will be cut off so that they will stand in one pile.”
  18. Joshua 3:14 tn The verb, though not in the Hebrew, is added for clarification.
  19. Joshua 3:15 tn Heb “dipped into the edge.”
  20. Joshua 3:15 tn Heb “and the Jordan overflows all its banks all the days of harvest.”sn The lengthy description of the priests’ arrival at the Jordan and the parenthetical reminder that the Jordan was at flood stage delay the climax of the story and add to its dramatic buildup.
  21. Joshua 3:16 tn Heb “the waters descending from above stood still.”
  22. Joshua 3:16 tn Heb “they stood in one pile very far away.”
  23. Joshua 3:16 tn Heb “the [waters] descending… were completely cut off.”sn The Salt Sea is an ancient name for the Dead Sea.
  24. Joshua 3:17 tn Heb “and all Israel was crossing over on dry ground until all the nation had finished crossing the Jordan.”
  25. Joshua 4:1 tn Heb “And when all the nation had finished crossing the Jordan.”
  26. Joshua 4:3 tn Heb “the feet of the priests.”
  27. Joshua 4:6 tn Heb “that this may be”; the referent of “this” (the twelve stones) has been specified in the translation for clarity.
  28. Joshua 4:6 tn Heb “in order that this might be a sign among you.”
  29. Joshua 4:7 tn Heb “were cut off from before.”
  30. Joshua 4:7 tn Heb “how the waters descending from above stood still.”
  31. Joshua 4:9 tn Here “also” has been supplied in the translation to make it clear (as indicated by v. 20) that these are not the same stones the men took from the river bed.
  32. Joshua 4:11 tn Heb “in the presence of the people.”
  33. Joshua 4:13 tn Heb “men equipped for battle.”
  34. Joshua 4:13 tn Heb “for war.”
  35. Joshua 4:13 sn The עֲרָבָה (ʿaravah, “rift valley”) extends from Galilee to the Gulf of Aqaba. The עַרְבוֹת (ʿarevot) of Jericho” refer to the parts of the Jordan Valley in the vicinity of Jericho (see HALOT 880 s.v. עֲרָבָה). The region is characterized by gently sloping plains which descend about 450 feet over the five miles from Jericho to the Jordan. Many translation say simply the “plains of Jericho” for the portion west of the Jordan and “plains of Moab” for the eastern portion. The translation here clarifies that the plains are part of the rift valley basin.
  36. Joshua 4:14 tn Heb “feared.”
  37. Joshua 4:14 tn Heb “all the days of his life.”
  38. Joshua 4:14 tn Heb “had feared.”
  39. Joshua 4:16 tn Traditionally, “the ark of the testimony,” another name for the ark of the covenant. The Hebrew term עֵדוּת (ʿedut, “testimony” or “witness”) here refers to the Mosaic covenant and the body of stipulations contained within it (see HALOT 791 s.v. 2).
  40. Joshua 4:18 tn Heb “and the soles of the feet of the priests were brought up to the dry land.”
  41. Joshua 4:18 tn Heb “and the waters of the Jordan returned to their place and went as formerly over their banks.”sn Verses 15-18 give a more detailed account of the priests’ crossing that had been briefly described in v. 11.
  42. Joshua 4:19 sn The first month was the month Abib (= late March-early April in the modern calendar). The preparations for Passover also began on the tenth day of the first month (Exod 12:2-3).
  43. Joshua 4:20 tn Heb “these,” referring specifically to the twelve stones mentioned in vv. 3-7.
  44. Joshua 4:21 tn Heb “What are these stones?”
  45. Joshua 4:22 tn Heb “make known to.”
  46. Joshua 4:22 tn Heb “crossed this Jordan”; the word “River” is not in the Hebrew text, but has been supplied to clarify the meaning.
  47. Joshua 4:23 tn Heb “just as the Lord your God did to the Red Sea when he dried [it] up before us while we crossed over.”
  48. Joshua 4:24 tn Heb “in order that.”
  49. Joshua 4:24 tn Or “peoples.”
  50. Joshua 4:24 tn Heb “know the hand of the Lord that it is strong.”
  51. Joshua 4:24 tn Heb “fear.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Luke 14:7-35

On Seeking Seats of Honor

Then[a] when Jesus[b] noticed how the guests[c] chose the places of honor,[d] he told them a parable. He said to them, “When you are invited by someone to a wedding feast,[e] do not take[f] the place of honor, because a person more distinguished than you may have been invited by your host.[g] So[h] the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed,[i] you will begin to move to the least important[j] place. 10 But when you are invited, go and take the least important place, so that when your host[k] approaches he will say to you, ‘Friend, move up here to a better place.’[l] Then you will be honored in the presence of all who share the meal with you. 11 For everyone who exalts himself will be humbled, but[m] the one who humbles[n] himself will be exalted.”

12 He[o] said also to the man[p] who had invited him, “When you host a dinner or a banquet,[q] don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 13 But when you host an elaborate meal,[r] invite the poor, the crippled,[s] the lame, and[t] the blind.[u] 14 Then[v] you will be blessed,[w] because they cannot repay you, for you will be repaid[x] at the resurrection of the righteous.”

The Parable of the Great Banquet

15 When[y] one of those at the meal with Jesus[z] heard this, he said to him, “Blessed is everyone[aa] who will feast[ab] in the kingdom of God!”[ac] 16 But Jesus[ad] said to him, “A man once gave a great banquet[ae] and invited[af] many guests.[ag] 17 At[ah] the time for the banquet[ai] he sent his slave[aj] to tell those who had been invited, ‘Come, because everything is now ready.’ 18 But one after another they all[ak] began to make excuses.[al] The first said to him, ‘I have bought a field,[am] and I must go out and see it. Please excuse me.’[an] 19 Another[ao] said, ‘I have bought five yoke of oxen,[ap] and I am going out[aq] to examine them. Please excuse me.’ 20 Another[ar] said, ‘I just got married, and I cannot come.’[as] 21 So[at] the slave came back and reported this to his master. Then the master of the household was furious[au] and said to his slave, ‘Go out quickly[av] to the streets and alleys of the city,[aw] and bring in the poor,[ax] the crippled,[ay] the blind, and the lame.’ 22 Then[az] the slave said, ‘Sir, what you instructed has been done, and there is still room.’[ba] 23 So[bb] the master said to his[bc] slave, ‘Go out to the highways[bd] and country roads[be] and urge[bf] people[bg] to come in, so that my house will be filled.[bh] 24 For I tell you, not one of those individuals[bi] who were invited[bj] will taste my banquet!’”[bk]

Counting the Cost

25 Now large crowds[bl] were accompanying Jesus,[bm] and turning to them he said, 26 “If anyone comes to me and does not hate[bn] his own father and mother, and wife and children, and brothers and sisters, and even his own life,[bo] he cannot be my disciple. 27 Whoever does not carry his own cross[bp] and follow[bq] me cannot be my disciple. 28 For which of you, wanting to build a tower, doesn’t sit down[br] first and compute the cost[bs] to see if he has enough money to complete it? 29 Otherwise,[bt] when he has laid[bu] a foundation and is not able to finish the tower,[bv] all who see it[bw] will begin to make fun of[bx] him. 30 They will say,[by] ‘This man[bz] began to build and was not able to finish!’[ca] 31 Or what king, going out to confront another king in battle, will not sit down[cb] first and determine whether he is able with 10,000 to oppose[cc] the one coming against him with 20,000? 32 If he cannot succeed,[cd] he will send a representative[ce] while the other is still a long way off and ask for terms of peace.[cf] 33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions.[cg]

34 “Salt[ch] is good, but if salt loses its flavor,[ci] how can its flavor be restored? 35 It is of no value[cj] for the soil or for the manure pile; it is to be thrown out.[ck] The one who has ears to hear had better listen!”[cl]

Footnotes:

  1. Luke 14:7 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Luke 14:7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 14:7 tn Grk “those who were invited.”
  4. Luke 14:7 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
  5. Luke 14:8 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
  6. Luke 14:8 tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
  7. Luke 14:8 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
  8. Luke 14:9 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  9. Luke 14:9 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
  10. Luke 14:9 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
  11. Luke 14:10 tn Grk “the one who invited you.”
  12. Luke 14:10 tn Grk “Go up higher.” This means to move to a more important place.
  13. Luke 14:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
  14. Luke 14:11 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
  15. Luke 14:12 tn Here δέ (de) has not been translated.
  16. Luke 14:12 sn That is, the leader of the Pharisees (v. 1).
  17. Luke 14:12 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
  18. Luke 14:13 tn This term, δοχή (dochē), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
  19. Luke 14:13 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
  20. Luke 14:13 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
  21. Luke 14:13 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
  22. Luke 14:14 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  23. Luke 14:14 sn You will be blessed. God notes and approves of such generosity.
  24. Luke 14:14 sn The passive verb will be repaid looks at God’s commendation.
  25. Luke 14:15 tn Here δέ (de) has not been translated.
  26. Luke 14:15 tn The reference to “Jesus” has been specified in the translation for clarity.
  27. Luke 14:15 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
  28. Luke 14:15 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
  29. Luke 14:15 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.
  30. Luke 14:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  31. Luke 14:16 tn Or “dinner.”
  32. Luke 14:16 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
  33. Luke 14:16 tn The word “guests” is not in the Greek text but is implied.
  34. Luke 14:17 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
  35. Luke 14:17 tn Or “dinner.”
  36. Luke 14:17 tn See the note on the word “slave” in 7:2.
  37. Luke 14:18 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). “One after another” is suggested by L&N 61.2.
  38. Luke 14:18 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
  39. Luke 14:18 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
  40. Luke 14:18 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
  41. Luke 14:19 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
  42. Luke 14:19 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
  43. Luke 14:19 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
  44. Luke 14:20 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
  45. Luke 14:20 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
  46. Luke 14:21 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
  47. Luke 14:21 tn Grk “being furious, said.” The participle ὀργισθείς (orgistheis) has been translated as a finite verb due to requirements of contemporary English style.
  48. Luke 14:21 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
  49. Luke 14:21 tn Or “town.”
  50. Luke 14:21 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
  51. Luke 14:21 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  52. Luke 14:22 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
  53. Luke 14:22 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
  54. Luke 14:23 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
  55. Luke 14:23 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  56. Luke 14:23 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
  57. Luke 14:23 tn The Greek word φραγμός (phragmos) refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
  58. Luke 14:23 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
  59. Luke 14:23 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  60. Luke 14:23 sn So that my house will be filled. God will bless many people.
  61. Luke 14:24 tn The Greek word here is ἀνήρ (anēr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
  62. Luke 14:24 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
  63. Luke 14:24 tn Or “dinner.”
  64. Luke 14:25 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
  65. Luke 14:25 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  66. Luke 14:26 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
  67. Luke 14:26 tn Grk “his own soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context.
  68. Luke 14:27 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
  69. Luke 14:27 tn Grk “and come after.” In combination with the verb ἔρχομαι (erchomai) the improper preposition ὀπίσω (opisō) means “follow.”
  70. Luke 14:28 tn The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  71. Luke 14:28 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (psēphizō, “compute”) and δαπάνη (dapanē, “cost”) are economic terms.
  72. Luke 14:29 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε (hina mēpote, “lest”) has been translated as “Otherwise.”
  73. Luke 14:29 tn The participle θέντος (thentos) has been taken temporally.
  74. Luke 14:29 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  75. Luke 14:29 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  76. Luke 14:29 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
  77. Luke 14:30 tn Grk “make fun of him, saying.”
  78. Luke 14:30 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
  79. Luke 14:30 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
  80. Luke 14:31 tn The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  81. Luke 14:31 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
  82. Luke 14:32 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
  83. Luke 14:32 tn Grk “a messenger.”
  84. Luke 14:32 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
  85. Luke 14:33 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
  86. Luke 14:34 tn Grk “Now salt…”; here οὖν has not been translated.sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
  87. Luke 14:34 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
  88. Luke 14:35 tn Or “It is not useful” (L&N 65.32).
  89. Luke 14:35 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
  90. Luke 14:35 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).
New English Translation (NET)

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Psalm 80

Psalm 80[a]

For the music director, according to the shushan-eduth style;[b] a psalm of Asaph.

80 O Shepherd of Israel, pay attention,
you who lead Joseph like a flock of sheep.
You who sit enthroned above the cherubim,[c] reveal your splendor.[d]
In the sight of Ephraim, Benjamin, and Manasseh reveal[e] your power.
Come and deliver us.[f]
O God, restore us.
Smile on us.[g] Then we will be delivered.[h]
O Lord God of Heaven’s Armies,[i]
how long will you remain angry at your people while they pray to you?[j]
You have given them tears as food;[k]
you have made them drink tears by the measure.[l]
You have made our neighbors dislike us,[m]
and our enemies insult us.
O God of Heaven’s Armies,[n] restore us.
Smile on us.[o] Then we will be delivered.[p]
You uprooted a vine[q] from Egypt;
you drove out nations and transplanted it.
You cleared the ground for it;[r]
it took root,[s]
and filled the land.
10 The mountains were covered by its shadow,
the highest cedars[t] by its branches.
11 Its branches reached the Mediterranean Sea,[u]
and its shoots the Euphrates River.[v]
12 Why did you break down its walls,[w]
so that all who pass by pluck its fruit?[x]
13 The wild boars of the forest ruin it;[y]
the insects[z] of the field feed on it.
14 O God of Heaven’s Armies,[aa] come back.
Look down from heaven and take notice.
Take care of this vine,
15 the root[ab] your right hand planted,
the shoot you made to grow.[ac]
16 It is burned[ad] and cut down.
May those who did this die because you are displeased with them.[ae]
17 May you give support to the one you have chosen,[af]
to the one whom you raised up for yourself.[ag]
18 Then we will not turn away from you.
Revive us and we will pray to you.[ah]
19 O Lord God of Heaven’s Armies,[ai] restore us.
Smile on us.[aj] Then we will be delivered.[ak]

Footnotes:

  1. Psalm 80:1 sn Psalm 80. The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.
  2. Psalm 80:1 tn The Hebrew expression shushan-eduth means “lily of the testimony.” It may refer to a particular music style or to a tune title. See the superscription to Ps 60.
  3. Psalm 80:1 sn Cherubim are winged angels. As depicted in the OT, they possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubim suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubim in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
  4. Psalm 80:1 tn Heb “shine forth.”sn Reveal your splendor. The psalmist may allude to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.
  5. Psalm 80:2 tn Heb “stir up”; “arouse.”
  6. Psalm 80:2 tn Heb “come for our deliverance.”
  7. Psalm 80:3 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
  8. Psalm 80:3 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
  9. Psalm 80:4 tn HebLord, God, hosts.” One expects the construct form אֱלֹהֵי (ʾelohe) before צְבָאוֹת (tsevaʾot; “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת (tsevaʾot) in Pss 59:5 and 84:8 as well. In this context the term “hosts” has been rendered “Heaven’s Armies.”
  10. Psalm 80:4 tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition ב (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.
  11. Psalm 80:5 tn Heb “you have fed them the food of tears.”
  12. Psalm 80:5 tn Heb “[by] the third part [of a measure].” The Hebrew term שָׁלִישׁ (shalish, “third part [of a measure]”) occurs only here and in Isa 40:12.
  13. Psalm 80:6 tn Heb “you have made us an object of contention to our neighbors.”
  14. Psalm 80:7 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsevaʾot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת (tsevaʾot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.
  15. Psalm 80:7 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
  16. Psalm 80:7 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
  17. Psalm 80:8 sn The vine is here a metaphor for Israel (see Ezek 17:6-10; Hos 10:1).
  18. Psalm 80:9 tn Heb “you cleared away before it.”
  19. Psalm 80:9 tn Heb “and it took root [with] its roots.”
  20. Psalm 80:10 tn Heb “cedars of God.” The divine name אֵל (ʾel, “God”) is here used in an idiomatic manner to indicate the superlative.
  21. Psalm 80:11 tn Heb “to [the] sea.” The “sea” refers here to the Mediterranean Sea.
  22. Psalm 80:11 tn Heb “to [the] river.” The “river” is the Euphrates River in Mesopotamia. Israel expanded both to the west and to the east.
  23. Psalm 80:12 sn The protective walls of the metaphorical vineyard are in view here (see Isa 5:5).
  24. Psalm 80:12 tn Heb “pluck it.”
  25. Psalm 80:13 tn The Hebrew verb כִּרְסֵם (kirsem, “to eat away; to ruin”) occurs only here in the OT.
  26. Psalm 80:13 tn The precise referent of the Hebrew word translated “insects,” which occurs only here and in Ps 50:11, is uncertain. Aramaic, Arabic, and Akkadian cognates refer to insects, such as locusts or crickets.
  27. Psalm 80:14 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsevaʾot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת (tsevaʾot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction.
  28. Psalm 80:15 tn The form וְכַנָּה (vekhannah, “and a root”) is understood as וְכַנָּהּ (vekhannah), taking the ה (he) at the end as the third feminine singular pronominal suffix הּ (he with mappiq is hard “h”) rather than as the noun ending (see HALOT 483 s.v. III כֵּן). Elsewhere the noun refers to a pedestal or base, most often for the wash basin between the tabernacle and the altar. Translations here vary as “root” (NIV), “shoot” (NASB), “stock” (ASV, ESV, RSV), or the contextually driven “vineyard” (KJV).
  29. Psalm 80:15 tn Heb “and upon a son you strengthened for yourself.” In this context, where the extended metaphor of the vine dominates, בֵּן (ben, “son”) probably refers to the shoots that grow from the vine. Cf. Gen 49:22.
  30. Psalm 80:16 tn Heb “burned with fire.”
  31. Psalm 80:16 tn Heb “because of the rebuke of your face they perish.”
  32. Psalm 80:17 tn Heb “may your hand be upon the man of your right hand.” The referent of the otherwise unattested phrase “man of your right hand,” is unclear. It may refer to the nation collectively as a man. (See the note on the word “yourself” in v. 17b.)
  33. Psalm 80:17 tn Heb “upon the son of man you strengthened for yourself.” In its only other use in the Book of Psalms, the phrase “son of man” refers to the human race in general (see Ps 8:4). Here the phrase may refer to the nation collectively as a man. Note the use of the statement “you strengthened for yourself” both here and in v. 15, where the “son” (i.e., the branch of the vine) refers to Israel.
  34. Psalm 80:18 tn Heb “and in your name we will call.”
  35. Psalm 80:19 tn Heb “O Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsevaʾot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ʾelohim) precedes צְבָאוֹת (tsevaʾot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7, 14 for a similar construction.
  36. Psalm 80:19 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).
  37. Psalm 80:19 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Proverbs 12:27-28

27 The lazy person does not roast[a] his prey,
but personal possessions are precious to the diligent.[b]
28 In the path of righteousness there is life,
but another path[c] leads to death.[d]

Footnotes:

  1. Proverbs 12:27 tc The MT reads יַחֲרֹךְ (yakharokh) from II חָרַךְ (kharakh, “to roast”?). On the other hand, several versions (LXX, Syriac, Vulgate) reflect a Hebrew Vorlage of יַדְרִיךְ (yadrikh) from דָרַךְ (darakh, “to gain”), meaning: “a lazy person cannot catch his prey” (suggested by Gemser; cf. NAB). The MT is the more difficult reading, being a hapax legomenon, and therefore should be retained; the versions are trying to make sense out of a rare expression.tn The verb II חָרַךְ (kharakh) is a hapax legomenon, appearing in the OT only here. BDB suggests that it means “to start; to set in motion” (BDB 355 s.v.). The related Aramaic and Syriac verb means “to scorch; to parch,” and the related Arabic verb means “to roast; to scorch by burning”; so it may mean “to roast; to fry” (HALOT 353 s.v. I חרך). The lazy person can’t be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in Genesis 25. M. Dahood translates it: “the languid man will roast no game for himself, but the diligent will come on the wealth of the steppe” (“The Hapax harak in Proverbs 12:27, ” Bib 63 [1982]: 60-62). This hyperbole means that the lazy person does not complete a project.
  2. Proverbs 12:27 tn Heb “the precious possession of a man, diligent.” The LXX reads “but a valuable possession [is] a pure man” while Rashi, a highly esteemed 11th century Rabbi, interpreted it as “a precious possession of a man is to be diligent” (R. Murphy, Proverbs [WBC] 88). The translation assumes that the word יָקָר (yaqar, “precious”) should either be a construct form or transposed into predicate position. The implication is not to desire or overvalue possessions themselves but to take care of what one has.
  3. Proverbs 12:28 tc The MT has דֶרֶך נְתִיבָה (derekh netivah) “a way, a path.” The duplication of meaning is awkward. If the first word is repointed as a Qal participle (דֹּרֵך, dorekh) it could be understood as “treading a path [that leads to…].” The editors of BHS propose that the second word be emended to מְשׁוּבָה (meshuvah, “[way of] apostacy”) or תּוֹעֵבָה (toʿevah, “[way of] abomination”). The LXX reads “the ways of the revengeful [lead] to death.”
  4. Proverbs 12:28 tc The consonants אל־מות (ʾl mvt) are vocalized by the MT as אַל־מָוֶת (ʾal mavet, “no death”), perhaps meaning immortality (“the journey of [her] path is no-death”). M. Dahood suggests that it means permanence (“Immortality in Proverbs 12:28, ” Bib 41 [1960]: 176-81). However, many medieval Hebrew mss and all the versions vocalize it as אֶל־מָוֶת (ʾel mavet), meaning “leads to death” (cf. NAB, NCV). W. McKane adopts this reading, and suggests that MT is a scribal change toward eternal life (Proverbs [OTL], 451-52). Others adopt this reading because they do not find the term “life” used in Proverbs for eternal life, nor do they find references to immortality elsewhere in Proverbs.
New English Translation (NET)

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