Deuteronomy 2-3
New Catholic Bible
Chapter 2
The People Travel North. 1 Then we turned back and set out for the wilderness along the route to the Red Sea, as the Lord had instructed me. We traveled around the highlands of Seir for many days.
2 Then the Lord spoke to me, saying, 3 “You have been going around these highlands long enough. Turn to the north 4 and command the people: ‘You are to pass through the territory of your kin, the children of Esau,[a] who dwell in Seir. They will be afraid of you, so be very careful. 5 Do not provoke them, for I will not give you any of their land, not even a single foot, for I have given Esau possession of the highlands of Seir. 6 You are to purchase your food with silver, and you will also purchase your drinking water with silver. 7 The Lord, your God, has blessed you in all your undertakings, and he has watched over your journey through this great wilderness these forty years. The Lord, your God, has been with you, and you have lacked for nothing.’ ”
8 So we went on, bypassing our kin, the children of Esau, who dwell in Seir. We turned from the Arabah road that comes up from Elath and Ezion-geber and traveled along the desert road of Moab.
Bypassing Moab. 9 Then the Lord said to me, “Do not provoke the Moabites nor fight with them, for I will not give you their land as a possession. I have given the Ar to the children of Lot as a possession.” 10 (The Emim lived there in days of old, they were a great and numerous people, as tall as the Anakim. 11 Like the Anakim they were considered to be Rephaim, but the Moabites called them the Emim. 12 The Horites lived in Seir in days of old, but the children of Esau drove them out from before themselves and destroyed them, settling where they had lived, just as Israel did in the land that the Lord had given them to possess.)
13 “Now rise up and cross the Valley of the Zered.” So we crossed the Valley of the Zered. 14 It was thirty-eight years from when we left Kadesh-barnea until when we crossed over the Valley of the Zered. During this time the entire generation of men of war perished in the camp, as the Lord had sworn to them. 15 For the hand of the Lord was set against them, to wipe them out from the camp until they were consumed. 16 And so the men of war among the people perished.
17 Bypassing Ammon. Then the Lord spoke to me, saying, 18 “Today you will cross over the Ar,[b] the boundary of Moab. 19 When you come up against the Ammonites, do not harass nor provoke them, for I will not give you the land of the Ammonites as a possession. I have given it to the children of Lot as a possession.” 20 (It is considered to be the land of the Rephaim, for the Rephaim lived in it in days of old, but the Ammonites call them Zamzummin. 21 They were a great and numerous people, as tall as the Anakim, but the Lord destroyed them before them. They drove them out and settled in their place. 22 He had done the same for the children of Esau in Seir when he destroyed the Horites before them. They drove them out and live where they had lived to the present. 23 The Avvim, who lived in villages up to Gaza,[c] were destroyed by the Caphtorim who came from Caphtor. They dwell in their place.)
24 Defeat of Sihon.“Rise, set out and cross over the Valley of the Arnon. I have given Sihon the Amorite, the king of Heshbon, and his land into your hands. Start to occupy it and do battle with him. 25 From today on I will place terror and fear of you in all of the nations under the heavens. Whoever hears about you will tremble and be in anguish because of you.”
26 I sent messengers from the Desert of Kedemoth to Sihon, the king of Heshbon, with words of peace saying, 27 “Let me pass through your land. I will travel on the road, and I will not turn either to the right or the left. 28 You can sell us food for silver so that we might eat, and water for silver so that we might drink, only let me pass through on foot. 29 This is what the descendants of Esau who live in Seir and the Moabites who live in Ar did for me. Then I will pass over the Jordan into the land that the Lord, our God, has given us.” 30 But Sihon, the king of Heshbon, would not let us pass through, for the Lord had hardened his spirit and made his heart stubborn so that he might deliver him into your hands, as he has today.
31 Then the Lord said to me, “I have begun to deliver Sihon and his land to you. Now begin to take it, so that you may inherit his land.” 32 Then Sihon came out against us, he and all his people, to give battle at Jahaz. 33 The Lord, our God, delivered him over to us. We killed him and his sons and all his people. 34 It was then that we captured all of his cities and completely wiped out the men, the women, and the children of all the cities.[d] We left nothing alive 35 except for the cattle that we took as pillage along with the spoils from the cities that we captured. 36 There was not a city that was too strong for us, from Aroer on the shore of the Arnon River and the city that is in the valley, all the way up to Gilead. The Lord, our God, delivered everything into our hands. 37 But as the Lord, our God, had commanded, you did not enter the land of the Ammonites, nor the land along the River Jabbok, nor the cities in the hill country.
Chapter 3
Defeat of Og. 1 Next we turned and went up the road to Bashan, and Og, the king of Bashan, came out against us, he and all his people, to give battle at Edrei. 2 But the Lord said to me, “Do not fear him, for I will deliver him and all his people and his land into your hands. You will do the same thing to him that you did to Sihon, the king of the Amorites, who lived in Heshbon.” 3 The Lord, our God, delivered Og, the king of Bashan, and all his people into our hands. We continued to attack them until there was not a single survivor left. 4 This was when we captured all of his cities. There was not a single city that we did not take from them, sixty in all, the entire region of the Argob, the kingdom of Og of Bashan. 5 All of these cities were fortified with high walls, gates, and bars. There were also a great number of unfortified cities. 6 We totally destroyed them, just as we had destroyed Sihon, the king of Heshbon, wiping out the men, women, and children from every city. 7 But we took all the cattle and spoils of the cities as pillage.
8 This was when we took the land of two of the kings of the Amorites from their hands, land on the east of the Jordan, from the Arnon River to Mount Hermon. 9 (The Sidonians call Hermon Siron, while the Amorites call it Senir.) 10 This included all of the cities of the plain and all of Gilead and all of Bashan, up to Salecah and Edrei, cities in the kingdom of Og of Bashan. 11 (Og was the last of the remnant of the Rephaim. His bed was made of iron, and it was nine cubits long and four cubits wide. It is now in Rabbah of the Ammonites.)[e]
12 Distribution of Conquered Lands. From the land that we occupied at this time, I gave the Reubenites and the Gadites the land beginning at Aroer on the Arnon River and half of the hill country of Gilead as well as its cities. 13 I gave the rest of Gilead and all of Bashan, the kingdom of Og, to the half-tribe of Manasseh. (This was the whole region of Argob with all of Bashan, and it was known as the land of the Rephaim. 14 The clan of Jair, the son of Manasseh, took the entire region of Argob up to the borders with the Geshurites and the Maacathites. They named it after themselves, so that Bashan is known as Havvoth-jair until the present.) 15 [f]I gave Gilead to Machir. 16 I gave the Reubenites and the Gadites the land that stretched from Gilead up to the Arnon River (with the center of the valley being the boundary) and on to the Jabbok River, the border with the Ammonites. 17 Its border on the west was the Jordan in the Arabah, from the Kinnereth down to the Sea in the Arabah, the Salt Sea, at the foot of the slopes of the Pisgah.
18 At that time I commanded you, “The Lord, your God, has given you this land to possess. Have all of the armed men pass over in front of their brethren, the Israelites, armed for battle. 19 But your wives and your children and your cattle (for I know that you have many cattle) can remain in your cities that I have given you. 20 It will be this way until the Lord gives rest to your brothers as he already has to you, so that they also come to possess the land that the Lord, your God, has given them on the other side of the Jordan. Then, each of you can return to the property that I have given you.”
21 Then I commanded Joshua, “You have seen with your own eyes what the Lord, your God, has done to these two kings. This is what the Lord will do to any kingdom that you might encounter.[g] 22 Do not be afraid of them, for the Lord, your God, will fight for you.”
23 Moses Forbidden to Enter Jordan. At that time I pleaded with the Lord, 24 “O Lord God, you have begun to show your servant your greatness and your strong arm. What God in heaven or on earth can do such deeds and mighty works as yours? 25 Please let me cross over and see the bounteous land that is on the other side of the Jordan, the hill country and the Lebanon.”
26 But the Lord was angry with me because of you[h] and would not listen to me. The Lord said to me, “Enough! Do not speak to me about this anymore. 27 Climb up to the top of Pisgah and look to the west, the north, the south, and the east and see it with your own eyes, for you shall not cross over this Jordan. 28 But give orders to Joshua and encourage and strengthen him, for he is to lead this people across and he will give them the land that you see as an inheritance.” 29 So we remained in the valley opposite Beth-peor.
Footnotes
- Deuteronomy 2:4 Esau (Edom) has allowed Israel to pass through and given it a welcome (v. 29; 23:8). A different version of the facts is given in Num 20:18.
- Deuteronomy 2:18 Ar: a Moabite city that gave its name to the entire land; perhaps to be identified with Khirbet-rabba.
- Deuteronomy 2:23 Gaza: a stronghold of the Philistines (see Am 9:7), who had entered Palestine in the thirteenth/twelfth century B.C.; Caphtor (Egyptian, Keftiu): Crete and the islands and coasts of the eastern Mediterranean.
- Deuteronomy 2:34 Destruction, or anathema, was a way of completely consecrating something to the divinity. Deuteronomy makes it a means of preserving the people. See Deut 7:2.
- Deuteronomy 3:11 The bed seems more like a tomb. The description may refer to a geological or archaeological discovery: perhaps one of the dolmens to be seen in the region of Amman. This verse, like verse 9 above, verses 13b-14a below, and, earlier, 2:20-23, is a kind of explanatory note inserted in the discourse, of which it is not a part.
- Deuteronomy 3:15 This assignment of land to the tribes refers to a period earlier than that in verses 12-13.
- Deuteronomy 3:21 Drawing attention to the past victories of the Israelites is the Lord’s way of encouraging them to trust that he will continue to be their stronghold against the Canaanites.
- Deuteronomy 3:26 Because of you: Moses points his finger outward for his inability to enter the Promised Land. There are conflicting passages as to who is to blame (see Deut 32:51; Num 20:12).
Luke 6:12-38
New Catholic Bible
12 Jesus Chooses the Twelve Apostles.[a] It was in those days that he went onto the mountain to pray, and he spent the entire night in prayer to God. 13 Then, when it was daylight, he summoned his disciples and chose twelve of them, whom he designated as apostles: 14 Simon, to whom he gave the name Peter, and his brother Andrew, James, John, Philip, Bartholomew, 15 Matthew, Thomas, James the son of Alphaeus, Simon called the Zealot, 16 Judas the son of James, and Judas Iscariot, who became a traitor.
17 The Crowds Seek Out Jesus.[b] He then came down with them and stood on a spot of level ground, where there was a large crowd of his disciples and a great multitude of people from all sections of Judea and Jerusalem and the coastal region of Tyre and Sidon. 18 They had come there to listen to him and to be healed of their diseases. Those who were afflicted by unclean spirits were cured. 19 And everyone in the crowd was trying to touch him, because power came forth from him and healed them all.
The Sermon on the Plain[c]
20 The Beatitudes.[d] Then, turning to his disciples, he began to speak:
“Blessed are you who are poor,
for the kingdom of God is yours.
21 Blessed are you who hunger now,
for you will have your fill.
Blessed are you who weep now,
for you will laugh.
22 “Blessed are you when people hate you and ostracize you, when they insult you and denounce your name as evil on account of the Son of Man. 23 Rejoice on that day and dance for joy, for your reward will be great in heaven. This was the way their ancestors treated the Prophets.
24 “But woe to you who are rich,
for you have received your consolation.
25 Woe to you who are well fed now,
for you will go hungry.
Woe to you who laugh now,
for you will mourn and weep.
26 Woe to you when all speak well of you,
for their ancestors treated the false prophets in the same fashion.
27 Love of Enemies.[e]“But to those of you who are listening to me, I say: Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you. 29 If anyone strikes you on one cheek, offer him the other cheek as well, and should someone take your cloak, let him have your tunic as well. 30 Give to everyone who begs from you, and do not demand the return of what is yours from the one who has taken it.
31 “Deal with others as you would like them to deal with you. 32 If you love only those who love you, what credit is that to you? Even sinners love those who love them. 33 And if you do good to those who do good to you, what credit is that to you? Even sinners do as much. 34 And if you lend only to those from whom you expect to be repaid, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full.
35 “Rather, you must love your enemies and do good to them, and lend without expecting any repayment. In this way, you will receive a great reward. You will be sons of the Most High, for he himself is kind to the ungrateful and the wicked. 36 Be merciful, just as your Father is merciful.
37 Relations with Others.[f]“Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. 38 Give, and it will be given to you. A good measure, pressed down, shaken together, and running over, will be poured into your lap. The measure that you use for others will be used to measure you.”
Read full chapterFootnotes
- Luke 6:12 This is an important moment in Luke’s eyes, as shown by the fact that Jesus prepares himself through prayer. The apostles are twelve in number in order to make clear their future work, which is comparable to that of the twelve tribes of Israel: that is, they are the builders of the new People of God (see Acts 1:25). The word “apostle” is derived from a Greek word meaning “sent,” “missionary.”
- Luke 6:17 The picture of the crowds pressing upon Jesus shows the hope raised by Jesus from the very beginning of his public ministry. People came to him from everywhere, even from the nearby pagan towns, to obtain healing. Jesus came among us as the sign of salvation and the act by which God delivered it to us. When giving the Beatitudes in the Sermon on the Plain, he will announce the true salvation.
- Luke 6:20 The remainder of ch. 6 corresponds to the “Sermon on the Mount,” which the Gospel of Matthew places at the beginning of Jesus’ activity (Mt 5–7). Luke offers a more concise and less solemn text. His readers have little knowledge of Jewish life; it was therefore pointless to contrast the old Law with the demands of the Gospel. The latter are stated in a more absolute manner. Matthew describes the interior attitude, the disposition of heart, without which no one can enter the kingdom of God. Luke prefers to evoke a more concrete and living tone. He underlines with special insistence the deportment in regard to riches; this is the test of entrance into the kingdom.
- Luke 6:20 The Beatitudes of the Gospel of Matthew bring forth an unexpected message (Mt 5:3-12). The short sentences in which Luke opposes the blessedness and woe of people reach us in an even more powerful manner. The Old Testament loved such contrasting formulas, but here the reader is directly challenged: “you.” In announcing the kingdom Jesus overturns the system of values on which we base our lives, relations, judgments, and actions. He denounces as false our more recurrent ideas. More than once, Luke underlines God’s predilection for the most deprived, who do not let themselves be deceived by pretension or by riches. Here we touch upon an essential point of a Christian conception of existence.
- Luke 6:27 Love your enemies—here is one of the most revolutionary slogans of the Gospel for each age and each existence. It is quite common to recommend solidarity with those who are near to us through family, religion, homeland, or political affiliation. Judaism, for example, insisted on love of neighbor inside the community. Jesus shatters all limits and sweeps away all objections that restrict charity. For him, the call to love others is not guided by our preferences but by the need and distress of others. The correlation of conflicts and hatred must be broken. A love that is gratuitous and without boundaries—like the love of God taught to us by Jesus—is the mark of a true disciple. The Lord himself gave us an example of such love on the cross (see Lk 23:34).
- Luke 6:37 These varied sentences have to do with the relations of people to one another. Developed is the meaning of mercy (v. 37)—a characteristic trait of Luke’s work—generosity (v. 38), and clear-sightedness regarding self that prevents one from judging others (v. 37). In Matthew’s Gospel, the parable of the blind leading the blind is used to denounce the false teachers of Judaism (Mt 15:13-14). In Luke, it has become a recommendation of clear-sightedness addressed to the disciples. This varied usage of the same theme demonstrates the liberty of the evangelists—or of tradition—in the working out of a theme.
Psalm 67:1-7
New Catholic Bible
Psalm 67[a]
Prayer That All May Worship God
1 For the director.[b] With stringed instruments. A psalm. A song.
2 O God, be gracious to us and bless us
and let your face shine upon us.[c] Selah
3 [d]Then your ways will be known on earth
and your salvation among all nations.
4 Let the peoples praise you, O God;
let all the peoples praise you.
5 Let the nations rejoice and exult,
for you judge the peoples fairly
and guide the nations upon the earth.[e] Selah
6 Let the peoples praise you, O God;
let all the peoples praise you.
7 The earth has yielded its harvest;
God, our God, has blessed us.
Footnotes
- Psalm 67:1 This psalm recounts the assembly of the people for the Feast of the Harvest (see Ex 23:16; Lev 26:4) and their prayers of praise to God. They recall first all that he has done in Israel; the abundance of the fruits of the earth is like a new sign of his power and goodness. And more and more, they want the whole world to take part in this thanksgiving to God. The Lord is no longer merely the God of Israel; he is the Master and Judge of the whole world and all its peoples.
This psalm enables us to thank God for his material blessings on us. However, it also reminds us to ask God to continue to shower upon us his spiritual blessings so as to elicit admiration, envy, and divine praises even from nonbelievers. - Psalm 67:1 For the director: these words are thought to be a musical or liturgical notation.
- Psalm 67:2 This verse was inspired by the priestly blessing (see Ps 31:17; Num 6:24-26). Face shine upon us: a radiant face is the sign of a joyous and benevolent heart (see Pss 4:7; 31:17; 44:4; 80:4; 119:135; see also note on Ps 13:2).
- Psalm 67:3 The history of the chosen people is a lesson that God gives to the pagan nations, enabling them to discover his power and goodness. They too are called to serve the one God and must join their praises to those of God’s people. The refrain of the psalm (vv. 4, 6) insists on the universalism that the Prophets (see Jer 33:9), especially Second Isaiah, have impressed on the religious conscience of Israel. Many psalms bear witness to this spirit.
- Psalm 67:5 The psalmist prays that the nations may see the goodness of God’s rule and respond with joy and praise (see Pss 98:4-6; 100:1).
Proverbs 11:27
New Catholic Bible
27 Whoever strives for good earns great acclaim,
but the one who pursues evil will be afflicted by it.