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This reading plan is provided by Brian Hardin from Daily Audio Bible.

Duration: 731 days

Numbers 26:1-51

A Second Census Required

26 ^[a] After the plague the Lord said to Moses and to Eleazar son of Aaron the priest,^[b] ²“Take a census of the whole community of Israelites, from twenty years old and upward, by their clans,^[c] everyone who can serve in the army of Israel.”^[d] ³So Moses and Eleazar the priest spoke with them in the rift valley plains^[e] of Moab, along the Jordan River^[f] across from Jericho. They said, ⁴“Number the people^[g] from twenty years old and upward, just as the Lord commanded Moses and the Israelites who went out from the land of Egypt.”

Reuben

⁵Reuben was the firstborn of Israel. The Reubenites: from^[h] Hanoch, the family of the Hanochites; from Pallu, the family of the Palluites; ⁶from Hezron, the family of the Hezronites; from Carmi, the family of the Carmites. ⁷These were the families of the Reubenites; and those numbered of them were 43,730. ⁸Pallu’s descendant^[i] was Eliab. ⁹Eliab’s descendants were Nemuel, Dathan, and Abiram. It was Dathan and Abiram who as leaders of the community rebelled against Moses and Aaron with the followers^[j] of Korah when they rebelled against the Lord. ¹⁰The earth opened its mouth and swallowed them and Korah at the time that company died, when the fire consumed 250 men. So they became a warning. ¹¹But the descendants of Korah did not die.

Simeon

¹²The Simeonites by their families: from Nemuel, the family of the Nemuelites; from Jamin, the family of the Jaminites; from Jakin, the family of the Jakinites; ¹³from Zerah,^[k] the family of the Zerahites; and from Shaul, the family of the Shaulites. ¹⁴These were the families of the Simeonites, 22,200.

Gad

¹⁵The Gadites by their families: from Zephon, the family of the Zephonites; from Haggi, the family of the Haggites; from Shuni, the family of the Shunites; ¹⁶from Ozni,^[l] the family of the Oznites; from Eri,^[m] the family of the Erites; ¹⁷from Arod,^[n] the family of the Arodites; and from Areli, the family of the Arelites. ¹⁸These were the families of the Gadites according to those numbered of them, 40,500.

Judah

¹⁹The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan. ²⁰And the Judahites by their families were: from Shelah, the family of the Shelahites; from Perez, the family of the Perezites; and from Zerah, the family of the Zerahites. ²¹And the Perezites were: from Hezron, the family of the Hezronites; from Hamul,^[o] the family of the Hamulites. ²²These were the families of Judah according to those numbered of them, 76,500.

Issachar

²³The Issacharites by their families: from Tola, the family of the Tolaites; from Puah, the family of the Puites; ²⁴from Jashub, the family of the Jashubites; and from Shimron, the family of the Shimronites. ²⁵These were the families of Issachar, according to those numbered of them, 64,300.

Zebulun

²⁶The Zebulunites by their families: from Sered, the family of the Sardites; from Elon, the family of the Elonites; from Jahleel, the family of the Jahleelites. ²⁷These were the families of the Zebulunites, according to those numbered of them, 60,500.

Manasseh

²⁸The descendants of Joseph by their families: Manasseh and Ephraim. ²⁹The Manassehites: from Machir, the family of the Machirites (now Machir became the father of Gilead); from Gilead, the family of the Gileadites. ³⁰These were the Gileadites: from Iezer, the family of the Iezerites; from Helek, the family of the Helekites; ³¹from Asriel, the family of the Asrielites; from Shechem, the family of the Shechemites; ³²from Shemida, the family of the Shemidaites; from Hepher, the family of the Hepherites. ³³Now Zelophehad son of Hepher had no sons, but only daughters; and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah. ³⁴These were the families of Manasseh; those numbered of them were 52,700.

Ephraim

³⁵These are the Ephraimites by their families: from Shuthelah, the family of the Shuthelahites; from Beker, the family of the Bekerites; from Tahan, the family of the Tahanites. ³⁶Now these were the Shuthelahites: from Eran, the family of the Eranites. ³⁷These were the families of the Ephraimites, according to those numbered of them, 32,500. These^[p] were the descendants of Joseph by their families.

Benjamin

³⁸The Benjaminites by their families: from Bela, the family of the Belaites; from Ashbel, the family of the Ashbelites; from Ahiram, the family of the Ahiramites; ³⁹from Shupham,^[q] the family of the Shuphamites; from Hupham, the family of the Huphamites. ⁴⁰The descendants of Bela were Ard^[r] and Naaman. From Ard,^[s] the family of the Ardites; from Naaman, the family of the Naamanites. ⁴¹These are the Benjaminites, according to their families, and according to those numbered of them, 45,600.

Dan

⁴²These are the Danites by their families: from Shuham, the family of the Shuhamites. These were the families of Dan, according to their families. ⁴³All the families of the Shuhamites according to those numbered of them were 64,400.

Asher

⁴⁴The Asherites by their families: from Imnah, the family of the Imnahites; from Ishvi, the family of the Ishvites; from Beriah, the family of the Beriahites. ⁴⁵From the Beriahites: from Heber, the family of the Heberites; from Malkiel, the family of the Malkielites. ⁴⁶Now the name of the daughter of Asher was Serah.^[t] ⁴⁷These are the families of the Asherites, according to those numbered of them, 53,400.

Naphtali

⁴⁸The Naphtalites by their families: from Jahzeel, the family of the Jahzeelites; from Guni, the family of the Gunites; ⁴⁹from Jezer, the family of the Jezerites; from Shillem, the family of the Shillemites. ⁵⁰These were the families of Naphtali according to their families; and those numbered of them were 45,400.

Total Number and Division of the Land

⁵¹These were those numbered of the Israelites, 601,730.

Luke 2:36-52

The Testimony of Anna

³⁶There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old,^[a] having been married to her husband for seven years until his death. ³⁷She had lived as a widow since then for eighty-four years.^[b] She never left the temple, worshiping with fasting and prayer night and day.^[c] ³⁸At that moment,^[d] she came up to them^[e] and began to give thanks to God and to speak^[f] about the child^[g] to all who were waiting for the redemption of Jerusalem.^[h]

³⁹So^[i] when Joseph and Mary^[j] had performed^[k] everything according to the law of the Lord, they returned to Galilee, to their own town^[l] of Nazareth. ⁴⁰And the child grew and became strong,^[m] filled with wisdom,^[n] and the favor^[o] of God^[p] was upon him.

Jesus in the Temple

⁴¹Now^[q] Jesus’^[r] parents went to Jerusalem every^[s] year for the Feast of the Passover.^[t] ⁴²When^[u] he was twelve years old,^[v] they went up^[w] according to custom. ⁴³But^[x] when the feast was over,^[y] as they were returning home,^[z] the boy Jesus stayed behind in Jerusalem. His^[aa] parents^[ab] did not know it, ⁴⁴but (because they assumed that he was in their group of travelers)^[ac] they went a day’s journey. Then^[ad] they began to look for him among their relatives and acquaintances.^[ae] ⁴⁵When^[af] they did not find him, they returned to Jerusalem^[ag] to look for him. ⁴⁶After^[ah] three days^[ai] they found him in the temple courts,^[aj] sitting among the teachers,^[ak] listening to them and asking them questions. ⁴⁷And all who heard Jesus^[al] were astonished^[am] at his understanding and his answers. ⁴⁸When^[an] his parents^[ao] saw him, they were overwhelmed. His^[ap] mother said to him, “Child,^[aq] why have you treated^[ar] us like this? Look, your father and I have been looking for you anxiously.”^[as] ⁴⁹But^[at] he replied,^[au] “Why were you looking for me?^[av] Didn’t you know that I must be in my Father’s house?”^[aw] ⁵⁰Yet^[ax] his parents^[ay] did not understand^[az] the remark^[ba] he made^[bb] to them. ⁵¹Then^[bc] he went down with them and came to Nazareth, and was obedient^[bd] to them. But^[be] his mother kept all these things^[bf] in her heart.^[bg]

⁵²And Jesus increased^[bh] in wisdom and in stature, and in favor with God and with people.

Footnotes

Luke 2:36 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
Luke 2:37 tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).
Luke 2:37 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
Luke 2:38 tn Grk “at that very hour.”
Luke 2:38 tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.
Luke 2:38 tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1–2 to Jesus has involved all types of people.
Luke 2:38 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
Luke 2:38 tc A few mss (5 16 348 1071 1216) read ᾿Ισραήλ (Israēl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tō Israēl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalēm, “in Jerusalem”; found in A D L Θ Ψ 0130 ƒ¹³ 33 M), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.
Luke 2:39 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
Luke 2:39 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
Luke 2:39 tn Or “completed.”
Luke 2:39 tn Or “city.”
Luke 2:40 tc Most mss (A Θ Ψ ƒ^1,13 33 M) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W lat co) lack the word.
Luke 2:40 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
Luke 2:40 tn Or “grace.”
Luke 2:40 sn On the phrase the favor of God see Luke 1:66.
Luke 2:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Luke 2:41 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
Luke 2:41 tn On the distributive use of the term κατά (kata), see BDF §305.
Luke 2:41 sn The custom of Jesus and his family going to Jerusalem every year for the Feast of the Passover shows their piety in obeying the law (Exod 23:14-17).
Luke 2:42 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:42 sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).
Luke 2:42 tc Most mss, especially later ones (A C^vid Θ Ψ 0130 ƒ^1,13 33 M lat) have εἰς ῾Ιεροσόλυμα (eis hierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.
Luke 2:43 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.
Luke 2:43 tn Grk “when the days ended.”
Luke 2:43 tn The word “home” is not in the Greek text, but has been supplied for clarity.
Luke 2:43 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:43 tc Most mss, especially later ones (A C Ψ 0130 ƒ¹³ M it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iōsēph kai hē mētēr autou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ ƒ¹ 33 579 1241 lat sa read οἱ γονεῖς αὐτοῦ (hoi goneis autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.
Luke 2:44 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
Luke 2:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 2:44 tn Or “and friends.” See L&N 28.30 and 34.17.
Luke 2:45 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:45 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
Luke 2:46 tn Grk “And it happened that after.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:46 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
Luke 2:46 tn Grk “the temple.”
Luke 2:46 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalos, “teacher”) is applied to Jews.
Luke 2:47 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
Luke 2:47 sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.
Luke 2:48 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:48 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
Luke 2:48 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:48 tn The Greek word here is τέκνον (teknon) rather than υἱός (huios, “son”).
Luke 2:48 tn Or “Child, why did you do this to us?”
Luke 2:48 tn Or “your father and I have been terribly worried looking for you.”
Luke 2:49 tn Here καί (kai) has been translated as “but” to indicate the contrast.
Luke 2:49 tn Grk “he said to them.”
Luke 2:49 tn Grk “Why is it that you were looking for me?”
Luke 2:49 tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.
Luke 2:50 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
Luke 2:50 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
Luke 2:50 sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).
Luke 2:50 tn Or “the matter.”
Luke 2:50 tn Grk “which he spoke.”
Luke 2:51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 2:51 tn Or “was submitting.”
Luke 2:51 tn Here καί (kai) has been translated as “but” to indicate the contrast.
Luke 2:51 tn Or “all these words.”
Luke 2:51 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
Luke 2:52 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

Psalm 60

Psalm 60^[a]

For the music director, according to the shushan-eduth style;^[b] a prayer^[c] of David written to instruct others.^[d] It was written when he fought against Aram Naharaim and Aram Zobah. That was when Joab turned back and struck down^[e] 12,000 Edomites^[f] in the Valley of Salt.^[g]

60 O God, you have rejected us.^[h]
You suddenly turned on us in your anger.^[i]
Please restore us!^[j]
²You made the earth quake; you split it open.^[k]
Repair its breaches, for it is ready to fall.^[l]
³You have made your people experience hard times;^[m]
you have made us drink intoxicating wine.^[n]
⁴You have given your loyal followers^[o] a rallying flag,
so that they might seek safety from the bow.^[p] (Selah)
⁵Deliver by your power^[q] and answer me,^[r]
so that the ones you love may be safe.^[s]
⁶God has spoken in his sanctuary:^[t]
“I will triumph. I will parcel out Shechem;
the Valley of Sukkoth I will measure off.^[u]
⁷Gilead belongs to me,
as does Manasseh.^[v]
Ephraim is my helmet,^[w]
Judah my royal scepter.^[x]
⁸Moab is my washbasin.^[y]
I will make Edom serve me.^[z]
I will shout in triumph over Philistia.”^[aa]
⁹Who will lead me into the fortified city?
Who will bring me to Edom?^[ab]
¹⁰Have you not rejected us, O God?
O God, you do not go into battle with our armies.
¹¹Give us help against the enemy,
for any help men might offer is futile.^[ac]
¹²By God’s power we will conquer;^[ad]
he will trample down^[ae] our enemies.

Footnotes

Psalm 60:1 sn Psalm 60. The psalmist grieves over Israel’s humiliation, but in response to God’s assuring word, he asks for divine help in battle and expresses his confidence in victory.
Psalm 60:1 tn The Hebrew expression means “lily of the testimony.” It may refer to a particular music style or to a tune title.
Psalm 60:1 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-59, is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
Psalm 60:1 tn Heb “to teach.”
Psalm 60:1 tn In Josh 8:21 and Judg 20:48 the two verbs “turn back” and “strike down” are also juxtaposed. There they refer to a military counter-attack.
Psalm 60:1 tn Heb “12,000 of Edom.” Perhaps one should read אֲרַם (’aram, “Aram”) here rather than אֱדוֹם (’edom, “Edom”).
Psalm 60:1 sn The heading apparently refers to the military campaign recorded in 2 Sam 10 and 1 Chr 19.
Psalm 60:1 sn You have rejected us. See Pss 43:2; 44:9, 23.
Psalm 60:1 tn Heb “you broke out upon us, you were angry.”
Psalm 60:1 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
Psalm 60:2 tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.sn You made the earth quake; you split it open. The psalmist uses the imagery of an earthquake to describe the nation’s defeat.
Psalm 60:2 sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.
Psalm 60:3 tn Heb “you have caused your people to see [what is] hard.”
Psalm 60:3 tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.
Psalm 60:4 tn Heb “those who fear you.”
Psalm 60:4 tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosh^et, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”
Psalm 60:5 tn Heb “right hand.”
Psalm 60:5 tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”
Psalm 60:5 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”
Psalm 60:6 tn Heb “in his holy place.”
Psalm 60:6 sn Shechem stands for the territory west of the Jordan, the Valley of Sukkoth for the region east of the Jordan.
Psalm 60:7 sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
Psalm 60:7 tn Heb “the protection of my head.”sn Ephraim, named after one of Joseph’s sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.
Psalm 60:7 sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.
Psalm 60:8 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
Psalm 60:8 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (ʿal) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
Psalm 60:8 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (ʿaleyo, “over”) was misread as עָלַי (ʿalay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
Psalm 60:9 sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).
Psalm 60:11 tn Heb “and futile [is] the deliverance of man.”
Psalm 60:12 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).
Psalm 60:12 sn Trample down. On this expression see Ps 44:5.

Proverbs 11:15

¹⁵The one who has put up security for a stranger^[a] will surely have trouble,^[b]
but whoever avoids^[c] shaking hands^[d] is secure.^[e]

New English Translation (NET)

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The Daily Audio Bible

A Second Census Required

Reuben

Simeon

Gad

Judah

Issachar

Zebulun

Manasseh

Ephraim

Benjamin

Dan

Asher

Naphtali

Total Number and Division of the Land

Footnotes

The Testimony of Anna

Jesus in the Temple

Footnotes

Psalm 60[a]

For the music director, according to the shushan-eduth style;[b] a prayer[c] of David written to instruct others.[d] It was written when he fought against Aram Naharaim and Aram Zobah. That was when Joab turned back and struck down[e] 12,000 Edomites[f] in the Valley of Salt.[g]

Footnotes

Footnotes

Psalm 60^[a]

For the music director, according to the shushan-eduth style;^[b] a prayer^[c] of David written to instruct others.^[d] It was written when he fought against Aram Naharaim and Aram Zobah. That was when Joab turned back and struck down^[e] 12,000 Edomites^[f] in the Valley of Salt.^[g]