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5 Ashhur, the leader of Tekoa, had two wives: Helah and Naarah. 6 Naarah gave birth to Ahuzzam, Hepher, Temeni, and Haahashtari. 7 Helah gave birth to Zereth, Izhar, and Ethnan. 8 Koz fathered Anub, Zobebah, and the families of Harum’s son, Aharhel.
9 Jabez, whose name commemorates his mother’s labor pains, was more honorable than his brothers. 10 He asked the God of Israel, “Please bless me and extend my territory. Let Your hand be with me and guard me from harm so I will not experience pain as my mother did.” And God did just that.
11 Shuhah’s brother Chelub fathered Mehir, who fathered Eshton. 12 Eshton fathered Beth-rapha, Paseah, and Tehinnah who fathered Ir-nahash. These are the men of Recah.
13 Kenaz fathered Othniel and Seraiah. Othniel’s sons were Hathath and Meonothai. 14 Meonothai fathered Ophrah. Seraiah’s son was Joab, the father of Ge-harashim, the skilled workers.
15 Caleb (the son of Jephunneh) fathered Iru, Elah, and Naam. Elah’s son was Kenaz. 16 Jehallelel fathered Ziph, Ziphah, Tiria, and Asarel. 17 Ezrah fathered Jether, Mered, Epher, and Jalon. Jether’s wife bore Miriam, Shammai, and Ishbah (the father of Eshtemoa). These are the sons of Bithia (Mered’s wife and Pharaoh’s daughter). 18 His Judahite wife birthed Jered (the father of Gedor), Heber (the father of Soco), and Jekuthiel (the father of Zanoah). 19 Hodiah’s wife (the sister of Naham) gave birth to the fathers of Keilah the Garmite and Eshtemoa the Maacathite. 20 Shimon fathered Amnon, Rinnah, Benhanan, and Tilon. Ishi fathered Zoheth and Ben-zoheth.
21 Judah’s son Shelah fathered Er (the father of Lecah), Laadah (the father of Mareshah), and the families of linen workers at Beth-ashbea, 22 Jokim, the men of Cozeba, Joash, Saraph (who ruled in Moab), and Jashubi-lehem. This record is ancient. 23 They were the potters who lived in Netaim and Gederah, working for the king.
24 The sons of Simeon were Nemuel, Jamin, Jarib, Zerah, and Shaul. 25 Shaul’s lineage descended Shallum, Mibsam, and Mishma, 26 and the sons of Mishma were Hammuel, Zaccur, and Shimei. 27 Shimei fathered 16 sons and 6 daughters, but his brothers did not have many sons and their tribes were not as large as the Judahites. 28 Until David united the tribes into one nation, Shimei’s descendants lived at Beersheba, Moladah, Hazar-shual, 29 Bilhah, Ezem, Tolad, 30 Bethuel, Hormah, Ziklag, 31 Beth-marcaboth, Hazar-susim, Beth-biri, and Shaaraim. These were their cities until David became king. 32 Their five city-states were Etam, Ain, Rimmon, Tochen, and Ashan, 33 near the city of Baal. These were recorded in the genealogy of their villages: 34 Meshobab, Jamlech, Joshah (son of Amaziah), 35 Joel, Jehu (son of Joshibiah, son of Seraiah, son of Asiel), 36 Elioenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, Benaiah, 37 Ziza (son of Shiphi, son of Allon, son of Jedaiah, son of Shimri, son of Shemaiah).
38 These were chiefs, and their clans increased rapidly. 39 They sought pastures for their flocks from the gate of Gedor to the east side of its surrounding valley. 40 There they found a rich pasture and abundant, quiet, and peaceful land. The Hamites inhabited the land 41 until the Simeonites attacked them during the reign of Judah’s king Hezekiah. They completely destroyed the tents and the Meunites who lived there. The Simeonites now live in their place, where there is pastureland for the flocks.
42 Five hundred Simeonites went to Mount Seir, led by the sons of Ishi: Pelatiah, Neariah, Rephaiah, and Uzziel. 43 There they killed the remaining Amalekites, and they live on that mountain until this day.
5 1-2 Because Reuben slept with his father’s concubine, he forfeited his rights as the firstborn of Israel, his monetary inheritance and his political position as the leader of the nation of Israel. Although Reuben’s inheritance and birthright were given to Joseph, Judah’s descendants became the rulers of Israel.
3 Reuben’s sons (the firstborn of Israel) were Hanoch, Pallu, Hezron, and Carmi. 4 The descendants of Joel were Shemaiah, Gog, Shimei, 5 Micah, Reaiah, Baal, 6 and Beerah. Beerah (who led the Reubenites) was exiled by Tilgath-pilneser, the king of Assyria who destroyed Israel and exiled the inhabitants. 7 His kinsmen led their families in the order of their generations: Jeiel was the first chief, then Zechariah, 8 Bela of Aroer (son of Azaz, son of Shema, son of Joel), Nebo, and finally Baal-meon.
9 The Reubenite territory stretched to the Euphrates River Valley because their cattle had increased in the land of Gilead. 10 During Saul’s reign they slaughtered the Hagrites and seized their territory east of Gilead.
11 The Gadites lived across from the Reubenites between Bashan and Salecah. 12 Joel was the chief, and Shapham was his second in command, then Janai and Shaphat in Bashan. 13 There were seven clans in the tribe: Michael, Meshullam, Sheba, Jorai, Jacan, Zia, and Eber. 14 These were the sons of Abihail (son of Huri, son of Jaroah, son of Gilead, son of Michael, son of Jeshishai, son of Jahdo, son of Buz). 15 Ahi (son of Abdiel and grandson of Guni) was chief of a clan. 16 These leaders lived in Gilead, in Bashan, and in its towns. Their pastures filled the lands of Sharon. 17 Their genealogies were recorded during the reigns of Jotham, king of Judah, and Jeroboam, king of Israel.
There are rumors that a large sum of money is at Paul’s disposal—that is, the relief offering for the church in Jerusalem. But Paul does not choose to buy his freedom. Despite the corruption of the government, Paul understands that ultimately his justice is in the hands of God. In the near future, he will appear before the government of Rome, and that encounter will likely lead to his death.
25 Three days after arriving in the province, Festus traveled south from Caesarea to Jerusalem. 2-3 The chief priests and Jewish leaders still had a plan to kill Paul and gave a report to Festus about their unresolved grievances against Paul. They suggested that as a favor to them, Festus should move Paul to Jerusalem. Of course, this was part of the plan to set an ambush for Paul and kill him en route. 4 Festus instead offered to reopen the case. He would be going back to Caesarea soon.
Festus: 5 So let your leaders accompany me, and bring your accusations against the man.
6 Eight or ten days later, Festus returned to Caesarea, and the next day he took his seat in court. He ordered Paul to be brought before him. 7 The Jewish opponents from Jerusalem immediately surrounded Paul and from all directions bombarded him with all sorts of serious charges, none of which could be proven.
Paul (quietly and simply): 8 In no way have I committed any offense against Jewish law, against the Jewish temple and all it represents, or against the emperor.
9 Here Festus saw an opportunity to do just the favor Paul’s Jewish opponents had requested.
Festus: Would you like to have your trial in Jerusalem? I’d be willing to try your case there.
Paul: 10-11 If I had committed a capital offense, I would accept my punishment. But I’m sure it’s clear to you that I have done no wrong to the Jews. Since their charges against me are completely empty, it would be wrong to turn me over to them. No, I do not wish to go to Jerusalem. I am appealing to the court of the emperor in Rome.
12 Festus conferred privately with his council and returned with this decision:
Festus: You have appealed to the emperor, so to the emperor you will go.
13 Several days later, the provincial king Agrippa arrived in Caesarea with his wife Bernice to welcome the new governor. 14 Their visit lasted several days, which gave Festus the chance to describe Paul’s case to the king.
Festus: Felix left me some unfinished business involving a prisoner named Paul. 15 When I was in Jerusalem, I got an earful about him from the chief priests and Jewish elders. They wanted me simply to decide against him, 16 but I informed them that we Romans don’t work that way. We don’t condemn a person accused of a crime unless the accusers present their case in person so the accused has ample opportunity to defend himself against the charge. 17 I arranged for them to come here for a proper hearing. In fact, the first day after I returned to Caesarea, I took my seat in court and heard his case without delay. 18 Contrary to my expectations, the accusers brought no substantial charges against him at all. 19 Instead, they were bickering about their own religious beliefs related to a fellow named Jesus, who had died, but whom Paul claimed was raised to life again. 20 I had no idea how to handle a religious squabble pretending to be a legal case, so I suggested Paul be taken to Jerusalem so he could be tried on Jewish turf, so to speak. 21 But Paul refused, and instead he appealed to be kept in custody so the case could be referred to his Imperial Majesty. So I have held him until we can arrange to send him to the emperor.
Agrippa: 22 This sounds interesting. I’d like to hear this fellow in person.
Festus: You will, then. We’ll bring him in tomorrow.
23 The next day, King Agrippa and Bernice arrived at the great hall with great formality, accompanied by the military commanders and the city’s leading men. Festus ordered Paul to be brought before them.
Festus: 24 King Agrippa and all our honored guests, here is the man who has been charged with wrongdoing by the Jewish community—both in Jerusalem and here. They yelled for his execution, 25 but I found him guilty of no capital offense. Then he appealed to our Imperial Majesty, so I have agreed that he will be sent to Rome. 26-27 Here is where I need your help. I can’t send a man to our emperor without a letter logically detailing the charges against him, but I have no idea what to write. So, King Agrippa, and all of you honored guests, I’m requesting your help in determining what to write in my letter to the emperor.
Psalm 5
For the worship leader. A song of David accompanied by flutes.[a]
The various psalms reflect nearly every human emotion: unbridled joy, deep-seated jealousy, seething anger, hope, and depression. These are only a few of the emotions behind the poetry we hear expressed in individual psalms. Feelings and emotions are central to what it means to be human. We cannot escape them nor should we. Psalms invites us to take the emotions we feel and bring them before God. This book models how to come before God in times of sadness, brokenness, and joy. Psalm 5 is a cry for help and a plea for guidance by a person who suffered at the hands of an enemy. It talks about the morning as the time to pray and listen for God to answer. Like many laments, it begins with a cry but ends in confidence.
1 Bend Your ear to me and listen to my words, O Eternal One;
hear the deep cry of my heart.
2 Listen to my call for help,
my King, my True God;
to You alone I pray.
3 In the morning, O Eternal One, listen for my voice;
in the day’s first light, I will offer my prayer to You and watch expectantly for Your answer.
4 You’re not a God who smiles at sin;
You cannot abide with evil.
5 The proud wither in Your presence;
You hate all who pervert and destroy what is good.
6 You destroy those with lying lips;
the Eternal detests those who murder and deceive.
7 Yet I, by Your loving grace,
am welcomed into Your house;
I will turn my face toward Your holy place
and fall on my knees in reverence before You.
8 O Eternal One, lead me in the path of Your righteousness
amidst those who wish me harm;
make Your way clear to me.
9 Their words cannot be trusted;
they are destructive to their cores.
What comes out of their mouths is as foul as a rotting corpse;
their words stink of flattery.
10 Find them guilty, O True God;
let their own devices bring them ruin.
Throw them out, and let them drown in the deluge of their sin,
for in revolt they brazenly spit in Your face.
11 But let those who run to You for safety be glad they did;
let them break out in joyful song.
May You keep them safe—
their love for You resounding in their hearts.
12 You, O Eternal, are the One who lays all good things in the laps of the right-hearted.
Your blessings surround them like a shield.
19 Winning over an offended brother is harder than breaching a strong city’s defenses;
such fights are as tough as the iron gates of a castle.
The Voice Bible Copyright © 2012 Thomas Nelson, Inc. The Voice™ translation © 2012 Ecclesia Bible Society All rights reserved.