Reading for January 8th

Read Judges 20.18-28
In verses 18-28: Benjamin's initial victories.
In verse 18: Nearby Bethel was the chief sanctuary of central Israel.
The answer comes either by the sacred lots or through an oracle delivered by a priest.
In verse 23-24: Before the Lord indicates that they returned to the sanctuary of Bethel to weep. (v. 26).
In verse 28: Only this third answer includes a promise of victory (contrast vv. 18, 23).
Comments or Questions..

Reading for January 7th

Read Judges 20.1-17
In 20.1-7: Israel assembles to attack Benjamin.
In verse 1: From Dan to Beer-sheba designates the north and south limits of Israel.
In verse 3: Because Gibeah is Benjaminite (19.16), the Ephraimite Levite's personal quarrel escalates into intertribal conflict.
In verse 5: The Levite's version omits important details in order to magnify the threat to himself and conceal his own culpability.
In verse 6: Vile outrage signifies an intentional affront to Israel's core values.
In verse 9: By lot refers to the way the ten percent of the next verse are to be chosen.
In verses 15-17: Although Israel has an overwhelming numerical advantage, Benjamin's contingent of crack marksmen (v. 16) suggests that things will not be so simple.
Comments or Questions..

Reading for January 6th

Read Judges 19.22-30

In verses 22-30: The rape of the Levite's concubine.

In verse 22: Their threat of homosexual rape is the popular opposite of suitable hospitality.

It parallels the behavior of the men of Sodom (Gen 19.5).

In verses 23-24: For the master of the house the obligations take precedence over family loyalties.

However, he does not extend the protection of hospitality to the concubine.

Vile thing denotes a loathsome and foolish act, especially a sexual crime.

In verses 25-26: The cowardly Levite acts to save himself.

The powerful description of rape and the poignant final scene at the door fuel the reader's outrage against Gibeah. 

Her husband (v. 3) is now called her master; he has treated her as a disposable object.

In verse 27-28: The affecting image of her hands on the threshold provides a sharp contrast to his brusque unconcern.

In verse 29: Her body is treated as an object, a signal to rally the nation (compare 1 Sam 11.7).

Comments or Questions..

Reading for January 5th

Read Judges 19.1-21
In verse 1-21: Spending the night in Gibeah.
In verse 1: In those days ... Israel: This refrain (17.6; 18.1; 21.25) suggests that a king would make such a horrifying lawlessness unlikely.
As a concubine she is recognized wife with inferior legal status.
In verse 2: She returns to her family of origin (father's house), but the circumstances as unclear.
In verse 4-9: The point of this prolonged account is that they left  much later in the afternoon than was wise.
In verse 12: The irony is sharp.
Jerusalem as a city of foreigners is rejected as in hospitable in favor of shelter with people of Israel.
In verse 15: That no one took them in would be considered outrageous; hospitality was an important civic virtue.
In verse 16: The old man is a fellow countryman (hill country of Ephraim; v. 1) living as a resident alien in Gibeah.
Comments or Questions..

Reading for January 4th

Read Judges 18.11-31
In verses 11-31: Dan establishes a sanctuary.
In verse 21: The most vulnerable members of the party are protected from pursuit.
In verse 25: Hot-tempered fellows: Dan had a reputation for belligerence (Gen 49.17; Deut 33.22).
In verse 30: Dan became a national shrine of the northern kingdom (1 Kings 12.29-30).
Jonathan is presumably the previously unnamed Levite.
The priestly family in charge of Dan descended from Moses.
Captivity refers to the results of the Assyrian conquests 92 Kings 15.29; 17.5-6).
In verse 31: the true house of God was at Shiloh (1 Sam 1-2).
The illegitimate background of the sanctuary of Dan has been emphasized at every turn: pilfered silver (17.2-3), stolen illicit image (17.5-6; 18.16-18,24), opportunistic priest (17.9;18.19-20).
Comments of Questions..

Reading for January 3rd

Read Judges 18.1-10

In 18.1-10: Dan searches for a new home.

In verse 2: Conquest stories typically begin with dispatch of spies (1.24; Josh 2).

In verse 3: Apparently they recognized his regional accent.

In verse 5: Part of a priest's job was to discover God's will.

Comments or Questions..

Reading for January 2nd

Read Judges 17.1-13
In 17.1-13: Micah builds a shrine and hires a priest.
In verse 2: Micah confesses to a theft that has put him under a curse.
His mother seeks to counteract the curse with a blessing.
NRSV considers the text scrambled and rearranges it.
In verses 3-4: She takes further action to nullify the curse, using part of the consecrated silver for an idol of cast metal.
In verse 5: This a private, family sanctuary (Heb., "house of God").
The ephod (a priestly garment) and teraphim (figurines) were utilized to discover God's will.
In verse 6: This editorial refrain (18.1; 19.1: 21.25) approves of kingship and communicates displeasure with Micah's actions.
In verse 7: He was of the clan of Judah in the sense of living with them as a resident alien.
In verse 10: Father is an honorific title (compare 5.7).
In verse 13: By virtue of his lineage, the Levite is preferable as priest to Micah's son (v. 5).
Comments or Questions..

Reading for January 1st

Read Judges 16.23-31
In verse 23-31: Samson's retaliation.
In verse 23: Dagon was a Canaanite grain god adopted by the Philistine (1 Sam 5.1-5).
In verse 26: The house is either Dagon's temple or a large hall.
In verse 28: This one act will avenge two wrongs.
Comments or Questions..

Reading for December 31st

Read Judges 16.1-22
In verses 1-22: Delilah betrays Samson.
In verse 1-3: Gaza was one of the five Philistine cities.
Hebron is about forty miles (sixty kilometers) up hill from Gaza.
In verse 4: Because she lives in the valley of Sorek, she is probably a Philistine.
In verse 7: Bowstrings were made of animal tendons.
They are to be fresh because new things were thought to have magical powers.
In verse 11: Specifying new ropes again points to magical notions.
In verse 13: The web and the pin were parts of a loom (v. 14).
Perhaps to entangle Samson is something so domestic as weaving would magically drain his warrior powers.
By involving his hair, Samson has revealed part of his secret.
In verse 20: The loss of his nazirite status (13.5) means the Lord had left him, so that the spirit would no longer empower his mighty feats. (14.6, 19;15.14).
In verse 21: Samson grinds grain with a hand mill, a menial task performed by women and slaves (compare Lam 5.13).
Comments or Questions..

Reading for December 30th

Read Judges 15.9-20
In verses 9-20: Samson retaliates at Lehi.
In verse 11: The dispatch of three thousand men to capture a single individual is humorous.
In verse 13: That these are two new ropes adds to the wonder of his escape.
In verse 14: Shouting (Heb., "yelling a war cry") conveys their triumph and jubilation.
Two vivid images communicate the strength infused by the Spirit of the Lord.
In verse 16: The words for donkey and heap are the same in Hebrew.
In verse 17: The story of Samson's exploit was preserved by its attachment to two landmarks.
In verse 19: His spirit returned, that is his vigor and positive attitude.
Comments or Questions..

Reading for December 29th

Read Judges 15.1-8
In verses 1-8: Samson's revenge.
In verse 1: This may have been a form of marriage in which the woman continued to live with her parents.
In verse 2: That he rejected her (divorced her) was a reasonable conclusion in light of 14.19.
Ancient readers would have seen the offer of her younger sister as a sensible compromise.
In verse 4: The foxes are a way of spreading the fire widely and quickly.
In verse 6: This was precisely the fate Samson's wife had hoped to avoid (14.15).
In verse 8: The meaning of hip and thigh is uncertain, but implies ferocious physical combat.
Comments or Questions..

Reading for December 28th

Read Judges 14.1-20
In verses 1-20: Samson's riddle.
In verse 3: Their hesitation is fitting for intermarriage often leads to apostasy (Deut 7.3-4).
In verse 4: God works behind ordinary human events (compare 9.24).
In verse 5: The first trip to Timnah is for parental negotiations and a meeting of the couple (v. 7).
In verse 6: The spirit of the Lord gave other judges the ability to serve as military leaders (3.10; 6.34; 11.29), but infuses Samson with physical strength (v. 19).
In verses 8-9: Samson's second trip was to marry her.
Does he discover the honey or on his way back from Timnah?
In verse 10: Now his father arrives in Timnah, and Samson gives a feast.
In verse 11: Companions were standard feature of marriage celebrations (Ps 45.14).
In verse 14: Proposing and solving riddles was a favorite intellectual exercise in the ancient world.
In verses 16-17: Her persistence is akin to Delilah (16.6-17; compare to you do not really love me with 16.15).
In verse 18: Their solution sounds like a riddle itself.
Is "love" a more profound answer to their question?
Samson's response also occurs in riddle form.
By exploiting his wife, they have plowed with his heifer.
In verse 19: The people of Ashkelon were also Philistines.
Samson can pay off his wager and still not lose.
Comments or Questions..

Reading for December 27th

Read Judges 13.8-25
In verse 8.-25: The angel reappears.
In verses 13-14: Monoah discovers nothing new from the second appearance for which he has prayed.
In verses 15-16: Monoah offers the customary hospitality for important visitors (6.19; Gen 18.3-5).
He still has no idea who this is.
In verse 18: Wonderful implies that the name is beyond human understanding.
In verses 19-20: Gideon's experience was similar (6.20-21).
In verse 22: This is the standard reaction after experiencing a visible manifestation of God (6.22).
In verse 23: Throughout the narrative, she is more perceptive than her husband.
In verse 25: At this point, the spirit of the Lord is only a latent stirring or agitation (contrast 14.6).
Comment or Questions..

Reading for December 26th

Read Judges 13.1-7
In 13.1-7: Samson's birth foretold.
In verse 3: The angel of the Lord represents the Lord's visible presence.
In verse 4: Wine or strong drink (Num 6.3) were forbidden to a nazirite.
She was to keep away from these because her unborn son must be untouched by them.
In verse 5: A nazirite lived a special life style dedicated to God's purposes (Num 6.1-21;1 Sam 1.11).
Normally nazirites took a temporary vow of dedication: Samson was to be a permanent nazirite from birth.
In verse 6: She supposes she has encountered a man of God, that is a prophet, but from his striking appearance she comes close to sensing the actual truth- that he was a divine messenger.
Comments or Questions..

Reading for December 25th

Read Judges 12.1-15
In verses 1-5: War between Ephraim and Gilead.
In verses 1-3: The reader does not know which side to believe.
No such appeal to Ephraim by Jephthah has been reported.
In verse 4: Ephraim insults Gilead as being nothing but fugitives or refugees from Ephraim, insisting that Gilead is really only a part of Ephraim and Manasseh.
In verse 5: Gilead blocks the way back across the Jordan and uses a difference in local dialect as a password.
The phrase fugitives of Ephraim grimly echoes their earlier taunt (v. 4).
In verse 7: This information seems to derive from the list of minor judges (10.1-5; 12.8-15).
In verses 8-15: Minor Judges: Ibzan, Elon, and Abdon.
In verse 12: Elon is remembered as a clan ancestor in Zebulun (Gen 46.4).
Comments or Questions..

Reading for December 24th

Read Judges 11.29-40
In 11.29-40: Jephthah's vow.
In verse 29: Only now the spirit of the lord empowers Jephthah, perhaps reflecting the Lord's earlier reluctance to deliver Israel (10.13-16).
In verse 30: Another example of a war vow can be found in Num 21.2.
In verse 31: His vow is rash. careless, and egocentric.
The language does not necessarily specify that this will be a human sacrifice (NRSV whoever could also be "whatever").
Israelites shared their houses with farm animals.
Burnt offerings suggests an animal., although human sacrifice was not unknown to Israel.
In verse 34: She is doing an expected and predictable thing.
Israelite women customarily celebrated victories with timbrels and with dancing (Ex 15.20-21; 1 Sam 18.6-7).
In verse 35: He is distraught (tore his clothes), but also sounds as though he is blaming her.
Every ancient reader would agree that his vow was irrevocable.
In verse 36-37: She is courageous and suitably devout, but also seizes control of how she will spend her last months of her life.
Bewail my virginity: To die without the possibility of motherhood was a dreadful tragedy in Israelite culture (reemphasized in v. 39).
Jephthah too is now childless (v. 34).
In verse 40: This annual commemoration may have preserved her story for later generations.
Comments or Questions..

Reading for December 23rd

Read Judges 11.11-28

In 11.12-28: Jephthah's diplomacy fails.

In verse 13: The king asserts that Israel has unlawfully occupied land north of the Arnon River and south of the Jabbok, directly west of the Ammonite homeland.

Later statements indicate that Ammon is claiming this territory on the basis that it once belong to Moab.

In verse 15: Jephthah's position is that Israel did not take the territory from either Moab or the Ammonites, but rather obtained in 300 years ago (v. 26) by conquering the Amorite king Sihon (vv. 21-22).

In verse 18: He emphasizes that Israel did not go into Moab.

Even at that time Aron was the boundary of Moab.

In verse 24: Early Israel believed that the gods of other nations existed and legitimately guarded the interests of their own people.

Chemosh, the god of Moab, was associated with the territory under dispute.

Comments or Questions..

Reading for December 22nd

Read Judges 11.1-11
In 11.1-11: Jephthah becomes leader of Gilead.
Jephthah's career as a brigand parallels David's early history (1 Sam 22.2).
In verse 6: The elders fist offer the apparently temporary position of military commander.
In verse 8: Jephthah holds out for a better offer: permanent head or ruler over all the inhabitants of Gilead (10.18).
In verse 11: He validates the agreement by reciting it in the witnessing presence of the Lord at the shrine at Mispah.
Comments or Questions..

Reading for December 21st

Read Judges 10.1-18
In verses 1-5: Minor judges: Tola and Jair.
In verse 1-2: Tola is the only minor judge credited with a military role (rose to deliver Israel).
Tradition preserves the names Tola and Puah (as Puvah) as clans of Issachar (Gen 46.13).
In verses 3-5: Jair was remembered as a pioneer in the settlement of Gilead (Josh 13.30; 1 Kings 4.13).
Hav-voth-jair means "tent villages of Jair."
In verses 6-18: Oppression by Ammon.
In verse 6: A long catalog of gods emphasizes the magnitude of Israel's infidelity.
In verses 7-8: The Ammonites lived to the east and south of Israel's territory in Gilead.
In verse 12: Traditions of deliverance from the Sidonians or the otherwise known Maonites are not preserved elsewhere.
In verse 13:The Lord has fulfilled the threat made in 2.3.
In verse 16: To put away the foreign gods may reflect an established ceremony (Gen 35.2-4; Josh 24.23).
The Lord's relationship to Israel is described as an emotional attachment.
Comments or Questions..

Reading for December 20th

Read Judges 9.50-57

In 9.50-57: The death of Abimelech.

In verses 51-52: This narrative begins as a replay of his assault on Shechem.

In verse 53: An upper millstone was commonly used by women.

It was of a size to be picked up in two hands and thrown.

In verse 54: Although Abimelech seeks to avoid the notoriety of being killed by a woman (compare 4.9), he became a proverbial example of such a death (2 Sam 11.21).

In verses 56-57: God's retributive justice (v. 24) and Jotham's curse (v. 20) have worked together to achieve a satisfying conclusion.

Comments or Question's

Reading for December 19th

Read Judges 9.34-49
In 9.34-49: Abimelech defeats Shechem.
In verse 34: By dividing his troops into four companies, Abimelech improves their chance of approaching unobserved.
In verse 39: Gaal leads out Shechem's aristocrats (the lords of Shechem), who are driven back into the city with heavy losses.
In verse 41: Although Abimlech does not storm the city at this point, Zebul, is able to expel Gaal and his supporters.
In verse 42: The ordinary farmers go out to work their fields, perhaps to harvest (v. 27).
In verse 44: The detachment under Abimelech's direct command blocks escape back into Shechem, while the other two contingents trap and slaughter the common folk.
In verse 45: This is total war.
Abimelech pulls down buildings and blocks resettlement by sowing Shechem with salt as a symbolic curse.
Inverse 46: Although the identity of the lords of the Tower or Shechem in unclear, they are an aristocratic group who seek safety in the city's last citadel.
Ancient temples were often constructed as strongholds.
Comments or Questions..

Reading for December 18th

Read Judges 9.22-33
In 9,22-33: The plot against Abimelech.
In verse 23: An evil spirit creates a relationship of mutual mistrust (1 Sam 16.14).
In verse 24: Israel believed that evil deeds spontaneously brought on their own appropriate penalty.
Violence and blood (bloodshed) would naturally rebound on the culprits.
In verse 25: A breakdown in civil order (compare 5.6) undermines Abimlech's authority and diminishes the collection of royal tolls.
In verse 26: Gaal and his relatives relocate to Shechem, but his nationalistic rhetoric (vv. 28-29).
In verse 27: Talk would be loose and emotions would run high at this celebration of the wine harvest.
In verse 28: Gaal's argument appeals to ethic pride: Abimelech is an upstart outsider.
Both Jerubbaal and Zebul (Abimelech's deputy, v. 30) once served the authentic native leadership of Shechem, the men of Humor.
Hamor was a renowned character from Shechem's past (Gen 33.19).
In verse 33: Zebul intends to make sure that Gaal and his troops come out against Abimelech (v. 38).
Comments or Questions..

Reading for December 17th

Read Judges 9.7-21
In 9.7-21: Jotham's fable.
This fable displays a cynicism about kingship similar to 1 Samuel 8.
The useful plants (representing Gideon; 8.22-23) refuse kingship as a waste of their valuable aptitudes.
In verses 14-15: The worthless bramble (Abimelech) accepts.
But beware!
The bramble's shade  is prickly and meager, and its potential for fire threatens.
In verse 16: The rest of Jotham's speech is an extended curse that culminates in vv. 19-20.
In verses 17-18: The curse is interrupted to demonstrate that the leaders of Shechem have not acted fairly.
In verse 20: Fire represents the dissension that is soon to unfold..
Jotham's curse matches fulfillment in vv. 56-57.
Comments or Questions..

Reading for December 16th

Read Judges 9.1-6

In 9.1-6: Abimelech seizes royal power.

In verse 1-3: Abimelech's mother belong to a clan of Shechem (8.31).

In verse 5: On one stone may indicate a parody of sacrifice (1 Sam 14.33-34), but clearly communicates that the killing was deliberate and cold-blooded.

In verse 6: Beth-millo indicates a building (literally "House on Filled-Up Ground"), but here must refer to a group in Shechem's system of government (v. 20; compare "White House").

Comments or Questions..

Reading for December 15th

Read Judges 8. 22-35

In 8.22-35: Israel offers Gideon heredity rule.

In verse 23: The Lord will rule over you expresses the traditional notion that choosing human kings violates the Lord's kingship (1 Sam 8.7).

In verse 24: Ishmaelites were similar in culture to the Midianites, but these were distinct nationalities (Gen 16; 25.1-4).

In verse 27: Ephod usually describes a priestly vestment, which could be used for divination.

Perhaps this gold ephod was used to robe an idol.

In verse 31: A concubine was a subordinate wife with lower legal status.

In verse 33: Baal-berith (Baal of the Covenant; 9.4) was a god worshiped in Shechem, probably the same as El-berith (9.46).

Comments or Questions..

Reading for December 14th

Read Judges 8.4-21

In 8.4-21: Pursuit and vengeance.

In verse 5: Zebah and Zalmunna represent a different story-telling tradition from that featuring Oreb and Zeeb (7.25).

In verse 6: The hands of the enemy could be cut off to serve as evidence of their capture or death.

In verse 19: Gideon demands personal blood vengeance.

Sons of my mother indicates these were his full brothers, an important consideration in a polygamous society.

In verses 20-21: To have a mere boy kill them would be a grave insult.

Comments or Questions..

Reading for December 13th

Read Judges 7.15-8.3
In 7.15-8.3: Victory over Midian.
In verse 16: The torches remain inside the jars to preserve the element of surprise.
In verse 19: The beginning of the middle watch is a psychologically appropriate moment to attack.
In verses 21-22: The result is panic, the classic weapon of the divine warrior (4.15).
This victory became a proverbial example (Ps 83.9-11; Isa 9.4).
In 8. 1-2: The Ephraimites resent being left out of the original summons (6.35; 7.23), but Gideon responds wisely with a soothing compliment: the dregs of Ephraim are better than the very best of my clan has to offer.
Comments or Questions..

Reading for December 12th

Read Judges 7.1-14
In 7.1-14: preparing for battle.
In verse 2: In holy war, the Lord alone wins the victory.
In verse 3: Sending home the fearful accords with Deut 20.8.
In verses 4-6: The Hebrew text of the second test is perplexing, and the point of preferring those who lap over those who kneel (v. 5) is baffling.
Few Israelites lap water, so that only a fraction of the original ten thousand remain.
In verse 8: Those who stay take the provisions of those who are leaving.
In verse 10: That Gideon would still fear to attack after the Lord's word of assurance in v. 9 typifies his character.
In verses 13-14: Dreams were regarded as premonitions of the future.
The symbols are appropriate: a tent for Midianite nomads and barely bread for Israelite farmers.
Comments or Questions..

Reading for December 11th

Read Judges 6.33-40
In 6.33-40: Assembling troops and seeking a sign.
In verses 34-35: The dynamic power of the spirit of the Lord inspires an unexpected act of leadership.
Beginning with his own clan, the Abiezrites, Gideon attracts  his own tribe and three neighboring ones.
In verses 36-40: Gideon's repeated quest for certainty corresponds to his ambivalent character (6.15, 17, 27), but is not actually condemned by the narrative.
Assurance of victory was an important element in holy war tradition.
Comments or Questions..

Reading for December 10th

Read Judges 6.25-32

In 6.25-32: Gideon pulls down Baal's altar.

The sacred pole was a symbol of the goddess Asherah.

Using it as firewood would be a calculated desecration.

In verse 27: Gideon is an ambivalent hero (v. 15, 17); he prefers to act by night.

In verse 31: If he is a god: A god unable to defend its own interests is not really a god at all.

In verse 32: Gideon's other name, Jerubbaal ('let Baal contend"), would have been offensive to later believers.

Here is receives an orthodox interpretation as a reminder of Baal's humiliation.

Comments or Questions..

Reading for December 9th

Read Judges 6.11-24

In 6.11-24: The call of Gideon.

In verse 11: The angel of the Lord is a visible manifestation of the Lord's presence (compare v.14).

Wheat would normally be beaten or threshed on a windy hilltop, not in the confined space of a wine press.

In verse 15: Objections are a standard element of call stories (Ex 3. 10-12).

In verse 24: One purpose of this traditional story was to authenticate a local altar of sacrifice.

Comments or Questions..

Reading for December 8th

Read Judges 6.1-10
In 6.1-10: Oppression by Midian.
In verses 3-4: Nomadic raiders are devastating the local food food supply.
In verses 7-10: These accusations reflect the indictment delivered at Bochim (2.1-5).
To give heed to the Lord's voice (v. 10) means obey.
Comments or Questions..

Reading for December 7th

Read Judges 5.28-30
In verses 28-30: With delicious sarcasm, the poet describes Sisera's mother waiting in vain.
Her reference to hoof beats (v. 28) is ironic in light of v. 22.
Her son is not ravishing captive women (v. 30), but has been ravished himself.
Comments or Questions..

Reading for December 6th

Read Judges 5.19-27

In verse 20-21: The heavenly forces of the divine warrior fight and the Kishon River overwhelms the enemy.

In verse 22: The escaping chariot horses are vividly described.

In verse 23: Both the town Meroz and the incident cited are otherwise unknown.

In verses 26-27: In this version Sisera seems to be standing when attacked (contrast 4.21).

The penetrating tent peg and his fall "between her feet" (NRSV at her feet) probably have sexual implications.

This scene  may be a reversal of the customary rape alluded to in v. 30.

Comments or Questions..

Reading for December 5th

Read Judges 5.10-18

In 5.10-18: Everyone is to celebrate, both aristocrats who ride and sit on rich carpets and ordinary folk who walk.

Watering places were customary spots for social interaction.

In verses 14-18: Reflecting a stage of tribal affinity earlier than the conventional twelve-tribe system, The poem alludes to ten groups and censures four of them for not participating.

Machir (v. 14) and Gilead (v. 17) appear in place of Manaaseh and Gad.

Judah, Simeon, and Levi are not mentioned at all.

Comments and Questions..

Reading for December 4th

Read Judges 5.1-9
In 5.1-31 The song of Deborah.
In verse 2: Archaic language makes this poem difficult to interpret.
Lock are long may refer to vows of military dedication, similar to Samson's long hair.
In verses 4-5: The poetic format of a "theophany" describes the awe-inspiring approach of the divine warrior (compare Deut 33.2-3).
In verse 6-8: Israel's precarious situation before the victory (vv. 6, 8), is contrasted with the good fortune that followed (v. 7)
Mother Israel (v. 7) is an honorific title signifying authority and leadership.
Comments or Questions..

Reading for December 3rd

Read Judges 4.12-24
In 4.12-24: Sisera's defeat.
In verse 13: The battle takes place in the plain of the wadi Kishon, west of Mount Tabor.
In verse 15: Panic is a standard weapon of the divine warrior (Josh 10.10).
The circumstances behind this panic are not described (but see 5.20-21).
In verse 16: Barak pursued the chariots, but Sisera feels comfortable seeking refuge with Jael.
In verse 18-19: Jael takes the initiative, going out to invite him in.
The rug and milk sound like courteous hospitality, but encouraging sleep, Jael is setting him up for the kill.
In verse 20: Sisera's request reveals both his unmanly fear and his misplaced confidence in Jael.
In verse 21: Hammering tent pegs would have been routine task for a woman in this culture.
Comments or Questions..

Reading for December 2nd

Read Judges 4.1-11

In 4.1-11: Deborah and Barak prepare for battle.

In verse 2: Jabin is also named as king of Hazor  in Josh 11.1-11.

In verse 3: Chariots with iron fittings gave a decisive tactical advantage.

In verse 4: Here judging refers to settling disputes, but the verb also means to serve as military leader (3.10).

As a prophetess Deborah delivers messages from the Lord (vv. 6-7, 14).

In verses 6-7: In accordance with holy war tradition, the Lord dictates tactics and gives an assurance of victory.

The territories of Naphatali and Zebulun touch Mount tabor.

In verse 9: Barak is penalized for his fainthearted response.

The reader who assumes that the hand of a woman refers to Deborah is in for a surprise.

Comments or Questions..

Reading for December 1st

Read Judges 3.12-31
In 12.12-30: Ehud.
In verse 13: The city of palms is Jericho.
In verses 15-16: That Ehud was left-handed lets him hide his short sword (with two edges for stabbing) in an unexpected place on his right thigh.
In verse 20: Eglon rose from his seat, expecting to hear a divine oracle.
In verse 24: Readers would enjoy rough humor at the expense of their enemies.
The delay gives Ehud time to escape and raise a rebellion.
In verse 28: Holding the fords of the Jordan prevented the enemy from escaping back across to Moab.
In verse 31: Sahmgar.
Since 4.1 rfers to Ehud, this myserious figure (compare to 5.6) is not part of the book's system of judges.
Since son of indicates membership in a group or class and Anath was a war goddess, Shamgar may have been a mercenary.
Comments or Questions...

Reading for November 30th

Read Judges 3.7-11

In 3.7-11: Othniel.

In verse 7: Apostasy begins the cyclical pattern set forth in 2.11-19.

The plural Baals and Asherahs denotes the worship of these divinities at multiple local shrines.

Asherah was worshiped as the consort of Baal or Yahweh and represented by a wooden pole (6.25).

In verse 8: Subjugation follows.

Cushanrishathaim is otherwise unknown and sounds like a feature of folklore than history ("Cushan of Double Wickedness").

In verse 9: The pattern is completed by Israel's cry to the Lord and deliverance.

In verse 10: The spirit of the Lord is a force that empowers chosen heroes to perform extraordinary deeds of strength and leadership.

In verse 11: The individual judges are unified by a chronological structure (see also v. 8) that reaches to 1 Kings 6.1.

Comments or Questions..

Reading for November 29th

Read Judges 2.20-3.6
In 2.20-3.36: The nations left in the land.
In verses 20-23: Israel's failure to complete the conquest was both a punishment (vv. 20-21) and a test of obedience (22. 22-23; 3.1, 4).
In 3.2: Another explanation is offered: They remained to train Israel for war.
In verse 6: Intermarriage unavoidably entangled Israel in Idolatry (Deut 7.3-4).
Comments or Questions..

Reading for November 28th

Read Judges 2.6-19

In 2.6-19: The cyclical pattern.

In verses 6-9: This statement is a duplicated in Josh 24.28-31.

The dismissal seems to close the assembly described in Josh 24.1-27, thereby skipping back over Judg 1.1-2.5.

In verse 10: In contrast to the elders of v. 7, the ignorance of another generation sets in motion a repeated pattern of events.

In verses 11-13: First Israel would abandon the Lord for other gods.

Baals (vv. 11,13) and the Astartes (v. 13) represent Canaanite religion as a whole (10.6).

In verses 14-15: This would in turn lead to the Lord's anger and oppression by enemies.

In verses 16-18: The Lord would then send judges (military leaders) to deliver Israel.

In verse 19: But each time, the people would revert tot he worship of other gods and begin the cycle again.

Comments or Questions.

Reading for November 27th

Read Judges 2.1-5
In 2.1-5: The angel of the Lord appears.
In verse 1: The angel of the Lord is a manifestation by which the Lord appears directly to humans (6.11;13.3).
The Hebrew word "mal'ak" can also be translated "messenger."
Gilgal, Joshua's former headquarters, abruptly reappears without explanation.
In verses 2-3: Because Israel has failed to keep aloof from the native population (Ex 34.12-13; Deut 7.2, 5), the Lord has implemented the punishment anticipated in Josh 23.13.
In verse 5: This tradition originally explained the name of a sanctuary.
Comments or Questions..

Reading for November 26th

Read Judges 1.22-36

In 1.22-36: Failures of the northern tribes.

In verses 22-26: The capture of Bethel is the only success reported.

In verses 27-29: This information is duplicated in Josh 16.10; 17.11-13.

These cities did not become part of Israel until the reigns of David and Solomon.

In verse 34: For the saga of the Danites, see Judges 18.

Comments and Questions...

Reading for November 25th

Read Judges 1.1-21
In 1.1-21: Successful conquests by Judah and Simeon.
In verse 1: In contrast to the complete conquest described in Joshua (Josh 11.23; 21.43-45), Judg 1 portrays an ongoing conquest that continued after the death of Joshua.
In verse 2: Judah's successes contrast with the comparative failures of the northern tribes (vv. 22-36).
Divine guidance in tactics and an assurance of victory were elements of the holy war tradition.
In verse 3: The tribes Judah and Simeon are personified as individuals.
In verse 8: This assertion is in tension with v. 21.
Jerusalem first became Israelite under David (2 Sam 5.6-9).
In verse 10: These accomplishments are credited to Caleb in v. 20 (and Josh 15.14).
In verses 11-15: The story of Achsah is duplicated in Josh 15.13-19.
She argues that she needs pools because she has received arid land (metaphorically, land of the Negeb).
In verse 16: The Kenites were a foreign group associated with Israel ( 5.24; 1 Sam 15.6).
They settled with the "people" Israel.
In verse 17: Hormah is a wordplay on the Hebrew word "herem," the holy war ban inflicted on it when Judah and Simeon devoted it to destruction.
In verse 19: Chariots with iron fittings gave battlefield superiority outside the broken terrain of the hill country.
In verse 21: Native Jebusites remained a distinct group in Jerusalem even after David captured of the city (2 Sam 24.18).
Comments or Questions..

Reading for November 24th

Read 2 Corinthians 13.1-13
In verses 1-4: Final warnings.
In verse 1: Third time: 12.14; the quotation is from Deut 19.15.
In verse 2: Paul resumes the tone of a stern father (1 Cor 4.18-21)
In verse 3: Again the tone is sarcastic.
They could ask: How do we know your apostolic call is legitimate?
In verse 4: Like 4.7-12, Paul's lifestyle bears the stamp of Christ's death and resurrection.
defining the resurrection power as the power to discipline is a new wrinkle.
In verses 5-10: Parting advice.
In verse 5: Such advice, taken seriously, make them less vulnerable to the pressures of outside teachers.
The presence of Christ within them should give them confidence to chart their own course (Rom 8.10).
In verses 6-9: These are the words of an anxious father- self-doubts, fear that that his children will never grow up, willingness to be weak as long as the children are strong.
In verse 10: He closes with a father's threat (10.8; 12.19).
In verses 12-13: farewell and benediction.
In verse 11: Such advice brings harmony.
In verse 12: The holy kiss was a form of liturgical greeting that may have originated in early Christian circles (Rom 16.16; 1 Cor 16.20).
In verse 13: The trinitarian form of the benediction is distinctive.
Comments or Questions..

Reading from November 23rd

Read 2 Corinthians 12.14-21
In 12.14-21: Fatherly love and anxiety.
In verse 14: Third time: The founding visit (Acts 18) was followed by the painful visit (2.1), which prompted this severe letter.
Writing from Macedonia, he is now ready to come a third time (13.1).
What is yours: he did not want their money.
The parent -child image extends through both letters (11.2; 1 Cor 4.14-15).
In verse 16: crafty explains his denials in 2.17 and 4.2.
In verses 17-18: The sending of Titus and the brother described in 8.16-24 appears to be in view.
Taking advantage could be applying pressure to participate in the collection.
In verse 19: His self-defense has occurred under oath.
Building up defines the purpose and the limits of Paul's use of authority (10.8).
In verse 20: Some of these vices of social disorder have been present for a long time (1 Cor 1-4).
In verse 21: Sexual sins have not figured prominently in 2 Corinthians, although they are included in the warnings of 6.14-7.1.
These fears may go back to the first letter (1 Cor 5, 7).
Comments or Questions.

Reading for November 22nd

Read 2 Corinthians 12.1-13
In 1-10: Experiecing visions and revelations.
In verse 1: Paul now moves to a different order of boasting.
In verse 2: The person in Christ is surely Paul himself.
Fourteen years ago would put it shortly after his conversion, probably in the 30's.
In verse 3: The language suggests an ecstatic experience, in which he was taken out of the body.
In verse 4: Paradise is where God dwells (Lk 23.43; Rev 2.7).
Hearing unrepeatable things describes the revelations in greater detail (v. 1).
What he saw is emphasized less.
In vers 5: Such an experience enabled Paul to distinguish his ordinary self from the one caught up into heaven.
In verses 6-7: In talking about such experiences, less is better.
In verse 7: What this thorn in the flesh was no one knows, though many guesses have been made.
Messenger of Satan is literally "Angel of Satan."
In verse 8: The Lord can be either God (1.2) or Christ (13.4).
In verse 9: Power of Christ: Christ transmits the power he experienced in the resurrection (4.11; 1 Cor 6.14).
In verse 10: Weak ... strong expresses the paradox of the cross (1 Cor 1.25).
In verses 11-13: Concluding the fool's speech.
In verse 11: Super-apostles: 11.5.
I am nothing: Again Paul speaks sarcastically, mimicking the opponents (10.7).
In verse 12: Paul occasionally refers to his wonder-working ability (Rom 15.19).
It is developed much more fully in Acts.
In verse 13: Their argument could have run: You were much closer to Philippi; they supported you financially (Phil 4.15).
Comments or Questions..

Reading for November 21st

Read 2 Corinthians 11.16-33
In 11.16-33: A fool speaks!
In verse 18: They boast is self achievements (10.2-4).
In verse 19: This recalls Paul's description of "spiritual people" in 1 Cor 4.10.
In verse 20: They submit to false apostles' demand for money.
In verse 22: These labels identify them as Jewish Christians.
Unlike Paul's opponents in Galatia, they do not require circumcision and observance of the law (Gal 5.2-6).
In verse 23: Ministers of Christ: Their language is Christian (11.4).
Madman: 5.13.
In verses 23-27: This list of hardships is longer and more detailed than others (6.4-10).
Acts 13-28 confirms many of these details.
In verse 24: This indicates Paul was under synagogue jurisdiction.
In verse 28: Anxiety: This was especially seen in the way he awaited Titus' report (2.12-13; 7.5, 13.1; 1 Thess 2).
In verses 30-33: This episode caps the list of hardships.
In verses 31: The use of the oath underscores that the claims that follow will be hard to believe (Gal 1.20).
In verses 32-33: This may be the escape referred to in Acts 9.23-25.
Comments or Questions..

Reading for November 20th

Read 2 Corinthians 11.1-15
In 11. 1-15: Paul's love for the Corinthians.
In verse 1: Foolishness: this anticipates the fool's speech that follows (11.16-29).
In verse 2: The image is a father whose daughter has deeply disappointed him.
In verse 3: Gen 3.13.
Led astray suggest sexual seduction.
In verse 4: The opponents are obviously Christian.
Another Jesus probably means an understanding of Christ completely different from Paul's, perhaps one emphasizing Jesus' miracle-working power and resurrection to neglect of his human limitations and crucifixion.
Different spirit is possibly a different understanding of the Holy Spirit.
Their different gospel certainly placed them at odds with Paul (Gal 1.6-9).
In verse 5: Super-apostles: This doubtless Paul's label for his opponents (12.11).
It need not refer to the twelve apostles, but could be a derisive way of referring to competing missionaries.
In verse 6: He echoes their criticisms of him.
In verses 7-9: In keeping with the policy outlined in 1 Cor 9, he preached without pay.
Humbling myself refers to working to support himself.
Other churches: he received financial support from the Philippians (Phil 4.15).
In verse 11: His opponents may have argued: If he loved you, he would accept your money.
In verse 12: Equals: They wanted to have equal claim on the church.
In verse 13: The language is unusually harsh.
Apostles probably means "missionaries," rather than some of the twelve apostles (8.23; 12.11-13).
In verses 14-15: Calling them ministers of Satan intensifies the criticism.
Comments or Questions..

Reading for November 19th

Read 2 Corinthians 10.1-18
In 10.1-13: Paul defends his ministry.
In 10.1-11: Taking the offensive.
In verse 1: The character of Christ figures prominently in ch. 10-13 (11.4;Mt 11.29).
Humble ... bold: Paul mimics his opponents' description of him (v. 10).
In verses 2-4: Human translates "sarx" literally "flesh."
It denotes an outlook opposed to God and concerned primarily with oneself.
In verses 4-6: The military imagery serves to draw the battle lines between Paul and his opponents.
He sees the controversy as more than a battle of words; it is a conflict of a much higher order (Rom 13.12; Eph 6.10-17).
In verse 7: Paul's fidelity to Christ was an issue.
In verses 8-9: The source and nature of Paul's authority are concerns throughout this section (13.10).
In verse 10: This identifies two important criticisms; inconsistent behavior (1.15-22) and poor speaking ability (4.2;11.6).
In 12-18: Limits of self-promotion.
In verse 12: Commend themselves: Paul was probably accused of making himself the center of his preaching (3.1-3; 4.5; 5.12).
Now he criticizes his opponents for promoting themselves as a way of gaining favor.
In verse 13-16: Paul regarded Achaia as the region God assigned him.
He thinks the "super-apostles" (12.11) have invaded his territory.
he preferred to work where no on else had been (Rom 15.20).
In verse 17: Jer 9.23-24; see 1 Cor 1.31.
In verse 18: Paul consistently defers to God's judgment (1 Cor 4.3-4).
Comments or Questions..

Reading for November 18th

Read 2 Corinthians 9.1-15
In 9. 1-5: Paul explains the purpose of the delegation.
In verse 1: Ministry to the saints is another name for the collection (8.4, 20).
In verse 2: Last year: 8.10.
In verse 3: The brothers are those mentioned in 8.18, 22.
In verse 5: Voluntary gift: It should be like Christ's gift (8.9).
In 6-15: Reasons to give.
In verse 6: The proverb expresses general experience (Job 4.8; Prov 11.24-25).
In verse 7: The gift should be deliberate and voluntary (Philem 14).
God loves a cheerful giver; This quotation is based upon the Septuagint version (the ancient Greek translation of the Hebrew Scriptures) of Prov 22.8a (see Sir 35.9).
In verse 8: God's generosity toward human beings is a recurrent biblical theme (Deut 30.9-10; Lk 1.53).
For Paul, it especially enables human generosity.
In verse 9: Ps 112.9.
In verse 10: Based on Isa 55.10.
In verses 11-12: The more blessings, the more prayers of thanksgiving offered.
In verse 13: Willingness to give is seen as an expression (and test) of one's confession of faith.
In verse 14-15: God's graciousness is the ultimate reason to give.
Comments or Questions..

Reading for November 17th

Read 2 Corinthians 8.16-24
In 8.16-24: Plans for collecting and delivering the funds.
As Paul's partner and co-worker (v. 23), Titus played a key role in getting the collection started in Corinth (v. 6).
In verses 18-19: The identity of this famous preacher is unknown.
Because of his eloquence and close association with Corinth, Apollos is a possibility (Acts 18.24-19; 1 Cor 1-4).
In verses 20-21: Whether the blame related to how the money was being collected and handled in transit, or how it was to be used, is not clear.
As with many projects involving money, it was controversial (Rom 15.30-33).
In verse 22: Our brother is possibly Timothy (see comment on 1.1).
In verse 23: Messengers translates "apostoloi" literally "ones sent" for a particular purpose (Rom 16.7).
In verse 24: The other churches in Macedonia and Achia are in view.
Comments or Questions..

Reading for November 16th

Read 2 Corinthians 8.1-15
In 8.1-9.15: The collection.
In 8.1-7: Macedonian generosity.
In verse 1: Churches of Macedonia probably means Philippi, Thessalonica, and Beroea, (Acts 16-17).
In verse 2: Severe ordeal: the founding of these churches has met stiff resistance (1 Thess 1.6; 3.1-5; Phil 1.29-30).
In verses 5-6: Privilege translates "charis," used several times in chs. 8-9, for the collection itself (vv. 6-7, 19).
Since it designates both God's generosity (8.1; 9.14) and Christ's generous act (8.9), it properly describes the collection as a concrete expression of good will toward others.
In verse 7: Earlier Paul commended their possession of these gifts (1 Cor 1.5-7).
In verses 8-15: Christ's generosity.
In verse 8: Genuineness of your love may be their love for Christ (5.14).
In verse 9: Christ is similarly portrayed in the early Christian hymn in Phil 2.5-11, where he also serves as an example for Christian behavior.
In verses 10-11: Paul had given instructions about the collection in 1 Cor 16.1-4.
In verses 12-14: The principle of fair balance can be expressed another way: Since Jews have bestowed a spiritual blessing on gentiles, they are entitled to receive a physical blessing (financial support) from gentiles (Rom 15.27).
In verse 15: Ex 16.18.
Comments or Questions..

Reading for November 15th

Read 2 Corinthians 7.2

In 7.2-16: Paul rejoices over the church's repentance.

In verse 2: These charges explain his defense in 2.17 and 4.2.

In verse 3: I said before: When is not certain; possibly 4.12.

In verse 5: This resumes the discussion in 2.12-13.

In verses 6-7: The consolation Paul received from Titus' good report about Corinth is expressed in the opening prayer (1.3-7).

In verse 8: This is the "tearful letter" mentioned earlier (2.3-4, 9), probably chs 10-13.

In verses 9-13: Godly grief, literally "grief according to God," results in God's reconciling love (5.18-21).

Either the congregation's repentance is in view-they finally sided with Paul (v. 12)- or the individual who did wrong admitted it (2.7).

This is one of the few times repentance occurs in Paul's letters (12.21; Rom 2.4).

In 13b-16: These remarks confirm Titus' pivotal role in the crisis.

Comments or Questions..

Reading for November 14th

Read 2 Corinthians 6.14-7.1

In 6.14-7.1: separating from evil.

This section interrupts the train of thought (compare 7.2 and 6.13).

Most likely it was a separate letter composed on another occasion.

Some scholars think it is the "previous letter" of 1 Cor 5.9.

In verse 14: Good and evil are seen as absolute opposites in separatist communities like Qumran and parts of early Christianity (1 Thess 5.4-5; Jn 3.19-21), but moral choices are often presented as clearly opposed options (Deut 30.15-30; Mt 7.13-14).

In verse 15: Beliar, also Belial, occurs often in non-biblical literature, especially that from Qumran to describe the leader of the forces of darkness, Satan.

It only occurs here in the New Testament.

In verse 16: Idols and temple are incompatible (1 Cor 10.20-22).

Combines Lev 26.11-12 and Ezek 37.27.

In verse 17: Combines Isa 52.11 and Ezek 20.34.

In verse 18: Paraphrases 2 Sam 7.14, drawing on Isa 43.6 (see Jer 31.9).

Lord almighty reflects 2 Sam 7.8 (see Am 3.13).

In 7.1: Thess 4.1-6.

Comments or Questions..

Reading for November 13th

Read 2 Corinthians 6.1-13

In 6.1-13: Working together with God.

In verse 1: 1 Cor 3.9 confirms with him as a correct rendering of the Greek.

In verse 2: Isa 49.8.

In verse 3: This echoes the defensive tone of chs. 10-11.

In verse 4: Servants of God ("Theo diakonoi") should be rendered "ministers of God" for consistency.

In verses 4-10: Paul's list of commendations includes hardships (vv. 4-5) and virtuous behavior (vv. 6-7) lived out among life's contradictions and puzzles (vv. 8-10).

Many elements of this self-portrait are confirmed in Acts 13-28, as well as Paul's other descriptions of his ministry of his ministry (1 Thess 2).

The paradoxes of vv. 8-10 specify the ways he has embodied they dying and rising of Christ (4.10-12).

In verses 11-12: This final appeal indicates the level of alienation Paul and the Corinthians had experienced (11.1-6).

It continues in 7.2-4.

Comments or Questions..

Reading For November 12th

Read 2 Corinthians 5.11-21
In 5.11-21: the Ministry of reconciliation.
In verse 11: Well known: Nothing is hidden in ministry as defined in 4.2.
In verses 12-13: The tone is defensive.
Commending himself and being beside himself echo his opponents' criticisms (4.5; 10.12; 11.16).
In verses 14-15: Love of Christ: Christ's love is meant (Rom 8.35; Gal 2.20), though love for Christ results.
Died for all: Christ's death is a sacrifice with universal benefit (Rom 18-19).
All have died: We expect, "all can live."
But in v. 15 explains: No longer live for oneself is death to the self (Gal 2.20).
In verse 16: Human point of view: What it means to see Christ this way is disputed: knowing merely the historical facts about Jesus? trying to understand Christ without seeing the bigger story? failing to see Christ as the gunnel of God spirit?
In verse 17: Christ is the sphere of God's new creation (4.5-6); to enter Christ is the sphere of God's new creation (4.5-6); to enter Christ is to experience old becoming new.
In verses 18-20: God as the prime mover continues an earlier theme (2.14; 4.1; 5.5).
Reconciliation makes enemies friends (Rom 5.10).
Ministry of reconciliation continues God's work (6.1)
In verse 21: Rom 8.3; Gal 3.13.
Comments or Questions..

Reading for November 11th

Read 2 Corinthians 5.1-10
In 5.1-10: Looking to the future with confidence.
The perishable body is compared to an early tent is Wis 9.15.
Building from god may recall Mk 14.58, where Jesus' resurrected body is envisioned as a reconstructed temple not made with hands.
Christ's resurrection gives the believer hope of inhabiting a similar dwelling.
In verses 2-4: Mixing the image of inhabiting a building with putting on new clothing is awkward, but intelligible.
Taken it off: This reading makes more sense than the alternative.
Dying is like shedding a tent.
Burden recalls the afflictions in the list of hardships (4.8-9).
Resurrection life swallows up mortal existence (1 Cor 15.42-57).
In verses 5-6: God's raising Christ begins the preparation (4.14; 1.21-22) and establishes confidence (4.1).
In verse 7: Faith in Christ's resurrection changes the way we "see" (4.13-15, 18).In verse 8-9: Phil 1.23-24.
In verse 10: Resurrection faith establishes a time of accountability (Rom 14.10; 1 Cor 15.32-34).
Comments or Questions..

Reading for November 10th

Read 2 Corinthians 4.1-18
In 4.1-6: Ministering under God's light.
These remarks develop 2.17.
To stand in God's presence can cause one to lose heart.
In verse 2: Paul's language recalls ancient descriptions of false philosophers.
Ministry carried out before God in public view requires higher standards than those found among religious impostors.
In verse 3: Veiled: Paul admits his teaching can be difficult to understand (2 pet 3.15-16).
In verse 4: God of this world likely describes Satan (2.11; Jn 12.31).
Image of God: As God's image, Christ reflects God's dazzling brilliance (3.18; Heb 1.3).
In verse 5: The gospel is the message, ministers the messengers (Rom 10.9).
In verse 6: The quotation draws on gen 1.3 and Ps 112.4.
Creation has been reenacted in Christ (5.17).
In verses 7-12: Embodying Jesus' death and life. 
In verse 7: Treasure refers to the gospel (4.3-4).
Its source of power if God (Rom 1.16-17).
In verses 8-9: This list of hardships echoes the opening prayer (1.3-7; 1 Cor 4.9-13).
In verses 10-11: Paul's apostolic lifestyle models the message he preaches: he dies and rises with Christ (Rom 6.8).
In verse 12: Paul's experience with death enables him to transmit life to his churches.
In verses 13-18: Ministering in the spirit of faith.
In verse 13: Ps 115.1 in the Septuagint (the ancient Greek translation of the Hebrew Scriptures).
Spirit of faith is the capacity to believe.
In verse 14: What Christ experienced in his resurrection, minister will experience along with their churches (Rom 8.11).
In verse 15: Grace is spread by those who speak the faith they believe (v. 13).
In verse 16: Outer nature and inner nature correspond to body and spirit ((1 Cor 5.3: 7.34).
Christ's spirit renews the believer's spirit (3.18).
In verse 17: Eternal weight of glory is the fullness of God's glory already revealed in Christ (3.18).
In verse 18: This summarizes Paul's understanding of hope (Rom 8.24-25; Heb 11.1-3).
Comments or Questions..

Reading for November 9th

Read 2 Corinthians 3.4-18
In 3.4-18: Ministers of a new covenant.
Christ inaugurates the new covenant promised by Jeremiah (Jer 31.31-34; 1 Cor 11.25).
It replaces the Mosaic law, which was written on tablets of stone ( v. 3; Ex 31.18).
For Paul, letter symbolizes this written law code, which he experienced as death; he found it suffocating (vv. 6, 7; Rom 7.9-10).
By contrast, he experienced Christ's life giving Spirit in a new covenant (v. 6; 1.21-22; 1 Cor 15.45).
Thus its symbol was spirit ("pneuma").
Paul thinks of each covenant as a ministry ("diakonia") in which one serves.
The old covenant of Moses (v. 14) is described negatively: death (v. 7), condemnation (v. 9), fading glory (v. 10), temporary (vv. 7, 11).
The new covenant under Christ, by contrast, has positive features: Spirit (v. 8), justification (v. 9), greater glory (v. 10), permanent (v. 11).
Paul's discussion draws on ex 34.28-35, where God gives Moses the law at Sinai.
Glory refers to the brightness of Moses' face (Ex 34.30) and throughout the section could be translated "radiance."
But Paul experienced Christ as a more dazzling light, a greater glory (v. 10; 4.4, 6).
For Paul, the veil that hid the face of Moses from the Israelites at Sinai now hides Moses' meaning when they read scripture (vv. 14-15).
The death of Christ however, removed the veil, thereby providing a clear view of God (v. 14).
Turning to Christ in conversion (v. 16) gives one freedom-unobstructed access to God.
Those who view God with unveiled faces gradually acquire God's glory as a gift of the Spirit(v. 18).

Reading for November 8th

Read 2 Corinthians 2.14-3.3
In 2.14-6.13: Paul's understanding of ministry.
In verses 14-17: Ministers sent from God.
The image is a victory march where the conquering general, along with his chief officers, lead his army in triumphal procession, the air filled with the burning of incense (1 Cor 4.9).
The aroma signifies life to the victors, death to the conquered.
In verse 17: Peddlers of God's word: teachers traveling around the Roman world were frequently accused of being in it for the money (4.2).
Persons of sincerity are people with pure motives (1.12).
In 3.1-3: Letters written on the heart.
Letters of recommendation: Acts 18.27.
A letter of Christ: Christ whose Spirit lives within human hearts is the content of the letter (1.21-22).
The image of God's message written on the heart is drawn from Jer 31.33.
Paul's best recommendation is the church itself.
Comments or Questions..

Reading for November 7th

Read 2 Corinthians 1.23-2.13
In 1.23-2.13: A painful visit recalled.
This visit apparently caused Paul to change the plans mentioned in 1.16.
Instead of going from Ephesus to Corinth, he must have gone north to Troas, then on to Macedonia, where he is now writing (2.12-23.
In 2.2: This person's identity is not known , but clearly the confrontation was painful for everyone involved-Paul, the person, the whole church (2.5-8).
In verses 3-4, 9: This letter better describes chs. 10-13 than 1 Corinthians, which does not reflect such distress, anguish, and tears.
It was apparently written from Ephesus after Paul returned from his painful visit to Corinth.
In verses 6-11: How the unnamed person was punished by the majority is not clear.
Perhaps the church excluded him from its presence or simply reprimanded him.
Paul's call for love and forgiveness and his remarks in v 9 suggest that the church sided with Paul.
In verse 11: Paul sees Satan as an active opponent (11.14; 12.7).
In verses 12-13: Troas was located on the northwestern coast of Asia Minor.
Titus probably delivered the "tearful letter" to Corinth.
Comments or Questions..

Reading for November 6th

Read 2 Corinthians 1.15-22

In 1.15-22: Paul's change of plans.

In verse 15: Double favor refers to Paul's two planned visits.

In verse 16: The route implied is Ephesus, Corinth (in Achaia), Macedonia (probably Thessalonica or Philippi), Corinth, Judea (1 Cor 16.5-8).

The trip of Judea would be to deliver the collection for poor Christians in Jerusalem (Rom 15,25-26).

In verses 17-20: To identify Christ as God's "yes" reflects the conviction that God's promises have been fulfilled in him (Gal 3.14-16; Rom 15.8).

In verses 21-22: His Spirit may be Christ's Spirit (Rom 8.9).

First installment is a commercial term "down payment," a gesture of good faith indicating the balance will follow (Rom 5.5; 8.23).

Comments or Questions..

Reading for November 5th

Read 2 Corinthians 1.8-14
In 1.8-14: Paul's recent despair.
Affliction ... in Asia: The circumstances of this crisis are not known.
It may refer to the riot described in Acts 19.23-41.
In verse 9: Sentence of death need not mean legal punishment.
It is probably a figure of speech for a chose shave with death.
In verse 12: Boast here and in v. 14 is used in a positive sense, meaning "source of pride" (Phil 2.16).
Frankness, sometimes rendered "simplicity," is being straight forward in one's dealings.
In verses 13-14: End ... day of the Lord Jesus refers to the time of Jesus' return (1 Cor 1.8; Phil 1.6).
Comments or Questions..

Reading for November 4th

Read 2 Corinthians 1.1-7
In verses 1-2: Greeting.
This greeting resembles other Pauline greetings (1 Thess 1.1; Phil 1.1-2).
Timothy joins Paul in addressing the church.
He had participated in the church's founding (1.19; Acts 18.5) and was well know to the church ( 1 Cor 4.17; 16.10-11).
In verses 3-7: prayer of blessing.
Pauline letters usually open with a prayer of thanksgiving (Rom 1.8-15; 1 Cor 1.4-9).
Here Paul uses the Jewish prayer of blessing ("berakah") found elsewhere in the New testament (Eph 1.3-14; 1 Peter 1.3-9).
Paul had recently experienced great affliction and suffering in his dealings with the church.
This has given way to consolation and a sense of relief that a serve crisis has passed.
Comments or Questions..

Reading for November 3rd

Read Joshua 24.29-33
In 24.29-33: Burial traditions.
In verses 29-30: Great age was a sign of exceptional faithfulness (Gen 50.26; Deut 34.7).
Timnath-serah was granted to Joshua in 19.49-50.
In verse 31: This looks forward to the book of Judges (compare Judg 2.9).
In verse 32: These traditions are reported in Gen 33.18-20; 50.24-25; Ex 13.19.
In verse 33: Eleazar has played an important role in Joshua (14.1; 17.4: 19.51;21.1).
Comments or Questions..

Reading for November 2nd

Read Joshua 24.14-28
In 24.14-28: Joshua insists on religious fidelity.
In verse 14-15: Three types of gods had proved ineffective.
Abraham was taken away from the territory of the gods beyond the River (v. 3), and the gods of Egypt and of the Amorites could not protect their worshipers (vv. 5-7 and 8-13).
In verses 19--20: With a rhetorical jolt, Joshua warns Israel of the difficulties and the dangers implicit in their commitment: you cannot serve the Lord.
The obstacle is God's basic nature as a jealous God, one who is a passionately determined to be Israel's only God.
In verse 23: Incline your heart calls for personal conviction, not just outward conformity (1 Kings 8.58).
The demand to put away the foreign gods may reflect a ceremony of burying idols at Shechem (compare Gen 35.2-4).
In verses 25-26: Hoshua performed three actions to give structure and effectiveness to Israel's commitment: he made a covenant, wrote down its rules in the book of the law, and set up a witness stone under the oak (see Judg 9.6).
In verse 27: The stone is a witness int he sense of being a visible public reminder (compare 22.27, 34), but also because it was present when all the words of the Lord (that is vv. 2-13) were proclaimed.
Comments or Questions..

Reading for November 1st

Read Joshua 24.1-13

In 24.1-13: The saving acts of God.

In verse 1: A long list of participants emphasizes that all the tribes of Israel appeared before God, that is at the sanctuary of Shechem.

In verse 2: Thus says the Lord indicates that Joshua is speaking as a prophet.

In verse 3: The River is the Euphrates.

In verse 7: This protective darkness is mentioned in Num 22-24.

In verse 11: The detail that the citizens of Jericho fought relies on a tradition different from that of Joshua 6.

In verse 12: Hornet (Deut 7.20) may be a metaphor for panic (compare 10.10).

In verse 13: This description of the land reflects Deut 6.10-11.

Comments or Questions..

Reading for October 31st

Read Joshua 23.1-16
In 23.1-16: Joshua's farewell.
In verse 1: Joshua's great age (13.1) motivates an exhortation to faithfulness and a warning about the future.
Rest signals the end of the conquest (21.44; 22.4).
In verse 4: In spite of many victories, some enemy nations remain.
They represent both opportunities for further success (v. 5) and dangerous enticements to infidelity (vv. 7, 12-13).
In verse 6: Future success requires that the whole nation show the same undeviating obedience to the book of the law (Deuteronomy) that was enjoined on Joshua in 1.7-8.
In verse 12: Intermarriage would establish complex relationships between families resulting in religious disloyalty (Deut 7.3-4).
In verse 13: The metaphors of a snare and a trap signify loss of freedom, and a scourge communicates political oppression (1 Kings 12.11).
Exile from this good land is threatened three times (vv. 13, 15, 16).
In verses 14-15: The Lord has been trustworthy in keeping past promises (see 21.45), but this means that the Lord's threatened punishments are equally certain to take place.
Comments or Questions..

Reading for October 30th

Read Joshua 22.10-34
In 22.10-34: he altar of witness.
In verse 10: The story presupposes that only one altar for sacrifice is permissible.
Dissension focuses on whether this altar by the Jordan is evidence of apostasy (vv. 16-20) or actually a token of loyalty (vv. 22-29).
Its great size relates to its intended function as a visible witness (vv. 27-28, 34).
In verse 12: The story is told from the perspective of the western tribes, describing them as the Israelites to the exclusion of the eastern tribes ( also vv. 32, 33).
In verse 17: The incident as Peor is reported in Num 25.
In verse 18: The principle of collective responsibility means the whole nation is endangered by the rebellion of some (compare v. 20).
In verse 19: Territory outside of Canaan might be ritually unclean, a place where loyalty to the Lord would be impossible.
In verse 22: The eastern tribes begin with confessional exclamation (compare 1 Kings 18.19) and a hypothetical self-condemnation that asserts their fidelity in the strongest terms.
In verse 27: The eastern tribes repeatedly cite lists of sacrifices (vv. 23, 26, 29) to deny that they intend to offer them at the newly built altar.
Here they use a similar catalog to affirm their loyalty.
In verse 28: The altar's purpose is finally revealed.
It is only a copy, a replica pointing to loyal service at the legitimate altar at Shiloh.
In verse 34: The altar's name does not appear in the Hebrew text.
What is important is it function as a witness between us, that is, between the eastern and western tribes.
Comments or Questions..

Reading for October 29th

Read Joshua 22.1-9
In 22.1-9: The eastern tribes return home.
In verse 4: Because rest has been achieved (21.44), the commitments made in 1.13, 15 can now be fulfilled.
Go to your tents reflects traditional language for the dispersal of the national assembly (1 Kings 12.16) or tribal militia.
In verse 7: Manasseh's situation is unique, with territory both east and west of the Jordan.
In verse 8: Sharing out the spoil of conquest corresponds to Israel's traditional custom (1 Sam 30.21-25).
Comments or Questions..

Reading for October 28th

Read Joshua 21.1-45
In 21.1-45: Cities of the Levites.
In verse 2: Although Levi receives no allotment for agriculture, the tribe is assigned residence towns and grazing land.
For this command, see Num 35.2-8.
In verses 4-7: The levitical cities appear in four divisions.
Levi was divided into three clans, and the Kohathites were further subdivided into the descendants of Aaron (v. 4; the priests) and those of priestly descent.
In verses 13-19: The thirteen towns for the descendants of Aaron reflect an order source list.
The other three lists were created by collecting names from Joshua 13, 16-17, 19, and 20.
In verse 32: Because the source list (vv. 13-19) contained thirteen towns, Naphtali contributes only three towns instead of the usual four in order to achieve the ideal total of forty-eight (v. 41).
In verses 43-45: All has been achieved (v. 43) and all promises fulfilled (v. 45).
Rest on every side (v. 44) mans war has been replaced by peace (1.13, 15; 22.4).
Comments or Questions..

Reading for October 27th

Read Joshua 20.1-9
In 20.`-9: Cities of refuge.
In verses 2-3: Murders were avenged by a near relative of the victim, the avenger of blood (v. 5).
Easily accessible cities of refuge prevented any miscarriage of justice in cases of unintentional manslaughter (Num 35.13-28; Deut 19.1-13).
In verse 7-8: Cities are designated for six regions, three on each side of the Jordan.
Comments or Questions..

Reading for October 26th

Read Joshua 19.1-51
In 19.1-51: The other six lots.
In verses 1-9: Because its territory lies inside that of Judah (vv. 1, 9), Simeon has no boundary description.
Its towns are listed in two districts (vv. 2-6 and 7).
In verses 6-10: For Zebulun, a detailed boundary description (vv. 10-14) is followed by a town list (v. 15).
The south border is traced westward from Sarid (vv. 10-11), then eastward from the same town (v. 12).
The east border is given in v. 13 and the north border is v. 14.
In verses 17-23: Issachar is described by a town list (vv. 18-21) followed by a small portion of north boundary (v. 22).
In verses 24--31: The boundary description for Asher is confusingly mingled with items from a town list.
In verses 32-29: The boundary description for Naphtali (vv. 33-34) is followed by a town list (vv. 35-38).
In verses 40-48: Dan's move north to a new home is reported in Judges 18.
In verse 51: The priest Eleazar cast the lot at the tent of meeting, which emphasizes that all was done in accordance with the will of God.
Comments or Questions..

Reading for October 25th

Read Joshua 18.11-28
In 18.11-28: The lot for Benjamin
In verses 12-13: Its boundaries are described in a counter-clockwise direction (vv. 11-20).
The north border parallels that of Ephraim (16.1-3).
In verses 15-19: The south border  parallels 15.5-9 (Judah's north border) but is given in the reverse direction (west to East).
In verses 21-24: Benjamin's two districts come from the same source as those of Judah (15.21-62).
Benjamin was split by the breakup of Israel after Solomon's death (1 Kings 12).
This district describes towns located in the northern kingdom.
In verse 25-28: This district consists of towns located in the kingdom of Judah.
Comments or Questions..

Reading for October 24th

Read Joshua 18.1-10
In 18.1-10: Dividing the land into seven portions.
In verse 1: So far the process of dividing the land has taken place at Gilgal (14.6).
Now it abruptly moves to the sanctuary of Shiloh, where the Lord is present in the tent of meeting.
In verses 4-5: The remaining seven tribes will engage in a lottery for territory.
In preparation, the land is divided in equitable allotments by a representative commission.
In verse 6: The division is conducted fairly by sacred lot under the Lord's supervision (compare v. 10).
In verse 9: The result of the commission's work is a document (NRSV: book) delineating the divisions by towns.
This seems to describe the source used to create chs. 18-19, in which town lists play an important part.
Comments or Questions..

Reading for October 23rd

Read Joshua 17.14-18.
In 18.14-18: More territory for Joseph.
In verses 14-15: Ephraim ans Manasseh together as the tribe of Joseph complain that they have too little land.
Joshua points out that their size gives them the resources to clear the highland forests.
In verse 16: Unsatisfied, they go on to lament that the military strength of the Canaanites keeps them from settling the plains.
In verses 17-18: The large population of Ephraim and Manasseh is actually not a problem, but an opportunity for an expansive future.
In addition to clearing the forests, they will eventually drive out the Canaanites.
Comments or Questions..

Reading for October 22nd

Read Josh 17.1-13

In 17.1-13: Manasseh.

In verse 1: Elements of Manasseh tracing descent from Machir occupied territory eat of the Jordan.

In verse 2: Six clans traced descent through Manasseh's male heirs.

In verses 3-6: Five other clans descended from the female heirs of Manasseh, the daughters of Zelophehad.

Joshua fulfills the command of Moses reported in Num 27.1-11.

The south boundary parallels Ephiram's north boundary (16.6, 8).

In verses 11-12: Idealized boundaries did not always match the reality of tribal affiliation (compare 16.9).

Comments or Questions..

Reading for October 21st

Read Joshua 16.1-10
In 16.1-10: Ephraim.
In verses 1-3: As sons of Joseph, Ephraim and Manasseh together make up the Josephites.
Their south boundary is also the north boundary of Benjamin (18.12-13).
In verses 5-9: Ephraim's north boundary is traced from its center point, first eastward and southward from Michmethath (vv.6-7), then westward from nearby Tappuah (v.8).
In verse 10: Gezer remained Canaanite until under Solomon (1 Kings 9.16-17).
Comments or Questions..

Reading for October 20th

Read Joshua 15.20-63
In 15.20-63: The towns of Judah.
In verse 20: This description was taken from an authentic source cataloging the administrative districts of the kingdom of Judah.
The remainder of this list was first used to portray Benjamin (18.21-28).
In verses 21-32: Districts are grouped and labeled geographically.
The first district is in the south (v. 21; Heb., "the Negeb").
Each district concludes with an enumeration of towns, with their villages (v. 32).
In verses 33-44: Three districts are in the the lowland (Heb., "Shephelah").
In verses 45-47: This district of Philistine towns doe snot follow the pattern and was not part of the original source document.
In verses 48-60: Other districts are in the hill country.
In verses 61-62: One district is in the wilderness.
In verse 63: Jerusalem became part of Israel only under David (2 Sam 5.6-9).
Comments or Questions..

Reading for October 19th

Read Joshua 15.13-19
In 15.13-19: A land grant for Achsah.
In verses 13-15:This parallels the account given in 14.6-15.
In verses 17-18: Although Achsah prods her husband to ask for a field, nothing of this sort apparently happens.
In verse 19: Instead she herself goes on to request springs of water from her father.
because her land is arid and she calls the land of the Negeb (the Negeb is, arid territory).
Achsah's story (paralleled in Judg 1.10-15) explains why the Othniel clan controlled both Bebir and two springs associated with Hebron.
Comments or Questions..

Reading for October 18th

Read Joshua 15.1-12
In 15.1-12: The boundaries of Judah.
In verses 1-4: Judah's south border (running east to west) is similar to Num 34.3-6.
In verses 5-11: The north border with Benjamin is reported in great detail from east to west and coincides with 18.15-19.
Comments or Questions..

Reading for October 17th

Read Joshua 14.1-15
In 14.1-15: Prelude to land distribution.
In verse 1: Joshua is joined by the priest Eleazar because casting sacred lot was a priestly monopoly (Deut 33.8).
In verse 2: Distribution by lot confirms that the results as in accordance with divine will.
In verse 4: The total number of allotments comes out to twelve because Joseph gave rise to two tribes and Levi received no territory.
In verses 6-12: Celeb claims a special grant of territory based upon his honest and loyal behavior as a spy (vv. 7-8; Num 13) and the promise of Moses (v. 9).
He supports his case by reference to his great age and warlike vigor (vv. 10-11).
It was Israel's fear of the Anakim (vv. 12, 15) that had caused the original problem (Num 13.28).
Comments or Questions..

Reading for October 16th

Read Joshua 13.8-33
In 13.8-33: East of Jordan.
In verses 8-14: A general outline moves from south to north.
Aroer on the edge of the Wadi Arnon (v.9) form a boundary with Moab on the south.
Mount Hermon and the former kingdom of Og in Bashan mark off the north (vv. 11-12).
There are two exceptions: Gershur and Maacath remain as alien enclaves (v. 13) and the tribe of Levi receives no allotment (vv. 14, 33).
In verses 15-33: Reuben's territory is described by a line of extent drawn north from Aroer (v. 16) and a list of towns (vv. 17-20).
In verses 24-28: Gad lies to the north of Rueben.
Two boundary lines run northward from Hesbon and from Mahanaim (v. 26).
There is a short list of four towns in the first part of v. 27.
In verses 29-31: the clans of Manasseh eat of the Jordan occupy territory north and east of Gad.
Comments or Questions..

Reading for October 15th

Read Joshua 13.1-7

In 13.1-7: The land that remains.

In verse 1: Joshua's advanced age prompts the distribution of territory west of the Jordan (v. 7).

In verses 2-6: A  parenthetical digression describes Philistine territory and areas to the north in Phoenicia and Lebanon as land yet to be conquered.

The Lord will eventually drive these people out but for now Joshua is to allot the land already conquered (v. 6).

Comments or Questions..

Reading for October 14th

Read Joshua 12.1-24
In 12.1-24: A list of defeated kings.
In verses 1-6: Moses defeated two kings east of the Jordan.
The territories seized from Sihon are delineated in vv. 2-3 and those of taken from Og in vv. 4-5.
In verses 7-8: Joshua seized territory from thirty-one kings (v. 24).
This description mirrors 11.16-17.
In verses 9-24: Jericho and Ai naturally come first (v. 9).
The five cities of 10.3 are listed in vv. 10-12a.
The four cities of 11.1 are listed in vv. 19-20.
Comments or Questions..

Reading for October 13th

Read Joshua 11.16-23
In 10.16-23: Culmination of the conquest.
In verse 16: The description parallels 10.40.
In verse 17: A line of territorial extent reaches from Mount Halak in the south on the border with Edom to Baal-gad somewhere near Mount Hermon on Israel's north (12.7; 13.5-6).
In verse 20: The stubborn hostility and incessant attacks of the enemy were the Lord's doing, part of a divine plan to wipe them out.
In verse 21-22: In Israelite folklore, the Anakim were ancient indigenous race of unusual statue.
In verse 23: The Lord has kept the promise made in 1.3-5, and Joshua has completed the task assigned in 1.6.
With the words the land had rest from war, the conquest draws to a close.
Comments or Questions..

Reading for October 12th

Read Joshua 11.1-15
In 11.1-15: Conquests in the north.
In verses 1-3: Deborah and Barak also confront a King Jabin of Hazor in Judg 4-5.
Jabin may have been a dynastic name for Hazor's kings.
Separate folk traditions about Hazor simply used this well-known name.
Jabin's response parallels the pattern of 10.1-5.
In verse 4: Israel's enemies had the advantage of horses and chariots, a sophisticated and expensive weapons system.
In verse 6:  To hamstring a horse means to cut its rear leg tendons so that it could no longer be used in war (2 Sam 8.4).
Israel was unable to support and use chariots until the reign of Solomon.
In verse 8: The Lord is always the real victor in holy war tradition.
In verse 11: The language for the holy war ban, no one left who breathed (also v. 14), is taken from Deut 20.16.
In verse 13: Israel did not destroy most captured cities, but took them over in accordance with the principle of Deut 6.10-11.
Comments or Questions..

Reading for October 11th

Read Joshua 10.16-27
In 10.16-27: Executing the five kings.
In verse 16: Makkedah was the southernmost limit of the enemy's flight (v. 10) and the starting point for the final phase of the campaign (v. 20).
In verse 20: In spite of Joshua's energetic pursuit (v. 19), survivors do escape to the fortified towns, thus setting up the need for attacks on Lachish, Eglon, and Hebron (v. 31, 34, 36).
In verse 24: Feet on the necks of enemy kings symbolizes total victory (Ps 110.1).
In verse 26-27: Exposing enemy bodies was a humiliating insult (1 Sam 31.10; 2 Sam 4.12).
Joshua obeys Deut 21.22-23.
These large stones were presumably a well-known landmark (compare 7.26; 8.29).
Comments or Questions...

Reading for October 10th

Read Joshua 10.12-15
In 10.12-15: The sun stands still.
In verses 12-13: A prose framework encloses and reinterprets an older poetic text from the Book of Jashar (see 2 Sam 1.18).
According tot he framework, Joshua's request to the Lord (v. 12) for extended daylight causes the sun to stop in its noon position (in midheaven, v. 13) and delay its setting.
The poem itself actually addresses the moon and sun, not God.
The poet calls upon them to freeze in stunned amazement at the scope of Israel's victory (compare Ex 15.16; Hab 3.11).
In verse 14: That the Lord fought for Israel perfectly summarizes the divine warrior tradition.
Comments or Questions..

Reading for October 9th

Read Josh 10.1-11
In 10.1-11: Victory at Gibeon.
In verse 1: News of Israel's success motivates enemy actions (compare 5.1; 9.1-2; 11.1-3).
In verse 2: Israel's treaty with Gibeon threatened Jerusalem's northern approaches.
In verse 3: These four cities are south and west of Jerusalem.
In verse 6: All the kings of the Amorites is an exaggeration to motivate Israel's response.
In verse 10: Panic is a standard weapon of the divine warrior (Ex 14.24; Judg 7.21-22).
The pursuit extends westward from Gibeon, down through the pass at the ascent of Beth-horon, then far southward.
In verse 11: Weather phenomenal are also weapons of the divine warrior (Isa 30.30).
Comments or Questions..

Reading for October 8th

Read Joshua 9.16-27
In 9.16-27: Discovery and punishment.
In verse 16: The fears of v. 7 are realized; the Gibeonites indeed are living among them.
In verses 20-21: The sanctity of the oath must be preserved, but this deception has endangered the community and must be punished.
The expression hewers of wood and drawers of water indicates a subservient class (Deut 29.11).
In verse 22: Joshua summarizes their deceit by contrasting very far (see vv. 6, 9) with living among us (see vv. 7, 16).
In verse 23: Some Gibeonites are to be servants of the house of my God that is, the Temple.
Comments or Questions..

Reading for October 7th

Read Joshua 9.1-15
In 9.1-15: The Gibeonite deception.
In verses 1-4: There are two contrasting reactions to the news about Israel's victories.
The kings of the various peoples gathered ... to fight (v. 2).
But the citizens of Gibeon acted with cunning (v. 4).
In verse 6: Their argument rests on being from a far country (also v. 9), exempting them from the extermination required by Deut 20.16-18.
In verse 7: In reality they are Hivites, one of the nations to be destroyed (9.1; Deut 20.17).
A treaty with any who live among Israel was forbidden (Deut 7.2).
In verse 8: Their language about being servants is respectful, but it is also ironic in light of vv. 21, 23, 27.
In verses 9-10: Their speech is similar to Rahab's confession (2.10-11), but is hypocritical.
In verse 15: All three Israelite parties fall for the ruse.
The ordinary Israelites of vv. 6 and 7 ("men" is the better reading) taste the evidence.
Joshua makes peace.
The leaders of the congregation swear an oath.
Gibeonites retained their special status as a foreign enclave down to the reign of David (2 Sam 21.1-6).
Comments or Questions..

Reading for October 6th

Read Joshua 8.30-35
In 8.30-35: Building an altar, reading the law.
In verses 30-31: Joshua obeys Mosaic ordinance (Deut 11.29-30; 27.2-13) by building an altar for sacrifice, writing on stones (v. 32), and arranging the people for blessing and cursing (v. 33).
In verse 32: These are not the altar stones, but others set up in accordance with Deut 27.4.
In verses 34-35: In obedience to Deut 31.10-12, Joshua reads the book of the law (Deuteronomy), including the blessings and curses of Deut 28.
There is an emphasis on totality: All the words and all that is written are read to all the assembly.
Comments or Questions..

Reading for October 5th

Read Joshua 8.14-29
In 8.14-29: Victory at Ai.
In verses 14-15: The sight of Israel's main army draws the forces of Ai out to the north.
Israel's withdrawal pulls them further away from the city in the direction of the wilderness, that is eastward away from  the ambush on the west (vv. 12-13).
In verse 19: Joshua's extended sword signals the ambush to overrun the undefended (v. 17) city.
in verses 20-21: The smoke of the city both disheartens the defenders and signals the Israelite main body to turn and attack.
Biblical narratives are not always in strict chronological order: v. 21 overlaps with the last part of v. 20.
In verse 22: The Israelite ambush comes out of Ai to attack the enemy's rear, so they were surrounded by Israelites.
In verses 25-27: Devoting the enemy population to destruction (utterly destroyed; v. 26) but sparing the booty follows the pattern set in v. 2.
In verse 28: Joshua's action explains the name Ai, which means "the ruin."
In verse 29: Exposing an enemy's body was a great insult (1 Sam 31.10).
Joshua is careful not to violate Deut 21.22-23.
This great heap of stones was presumably a well-known landmark (compare 7.26; 10.27).
Comments or Questions..

Reading for October 4th

Read Joshua 8.1-13

In 8.1-13: Setting a trap at Ai.

In verse 2: From now on, Israel is to follow the more usual pattern of killing all potential slaves, but keeping the other spoils of war.

Even though ultimate victory is given by the Lord (vv. 1, 7, 18), human strategy (an ambush) is still required.

In verse 3; Here the ambush is thirty thousand strong; in v. 12 it will number only five thousand.

Such irregularities result when narrative versions were blended together.

In verse 8: The tactical purpose of setting the city on fire is not revealed until v. 20.

Unanswered questions boost the readers interest.

Comments or Questions..

Reading for October 3rd

Read Joshua 7.16-26
In 7.16-26: Discovery and punishment.
In verses 16-18: That Joshua rose early in the morning signals obedient zeal (3.1; 6.12).
The sacred lot gave only a yes or no answer, so the discovery process moves down through smaller and smaller social units: tribe, clan, family (household).
In verse 19: Because confession acknowledges God's justice, it is the equivalent of giving glory to the Lord.
In verse 21: Cloth, silver, and gold are typical items of plunder (2 Kings 7.8).
The mantle from Shinar would be a costly outer robe imported from Babylon.
In verse 22: Discovery of the silver underneath (v. 21) communicates the complete accuracy of Achan's confession.
In verses 25-26: The trouble (better: "state of ritual isolation": 6.18) brought on by Achan connects to the Valley of Achor where later generations could view the stone pile that marked his grave.
Comments or Questions..

Reading for October 2nd

Read Joshua 7.1-15
In 7.1-15: The consequence of Achan's sin.
In verse 1: Achan, a man of impeccable ancestry, has ignored Joshua's explicit warning concerning the ban (6.18).
He acted alone, that all the Isrealites broke faith (also v. 11).
Thus the anger of the Lord is directed against the entire nation.
In verse 2; Sending spies was a typically first step in a campaign (2.1; Judges 1.23).
In verse 5; Such a great panic associated with only thirty-six deaths indicates something seriously amiss.
Israel experiences the fear their enemies have felt: The hearts of the people melted (contrast 2.11;5.1).
In verses 7-9: Joshua follows the pattern of typical lament prayers such as Ps 44 or 74.
He questions the Lord's motives and seeks to provoke a response by highlighting the potential damage to the Lord's reputation (great name).
In verse 11: As a violation of the covenant (also v. 15), Achan's crime endangers Israel's relationship with the Lord in a fundamental way.
In verse 12: The contagious effect of items devoted for destruction (compare (6.18) means that the entire nation has fallen under the ban.
In verse 13: The people must engage in a ceremony to make themselves holy in order to prepare for contact with God's action (compare 3.5).
In verse 14: The procedure for discovering the culprit involves the use of the sacred lot (1 Sam 14.40-42).
In verse 15: An outrageous thing in Israel means a heinous crime against society that endangers the whole nation.
Comments or Questions..

Reading for October 1st

Read Joshua 6.22-27
In 6.22-27: The aftermath of Jericho's fall.
In verse 23: Rahab's family stays outside the camp because the holy war encampment must remain ritually clean (Deut 23.9-14).
In verse 25: The Rahab story explains and justifies the existence of a foreign group still living in Israel.
In verse 26: Joshua caps Jericho's state of being banned (devoted to destruction; v. 21) with a curse blocking its reconstruction (compare Deut 13.16).
1 Kings 16.34 reports the consequences of this curse.
Comments or Questions..

Reading for September 30th

Read Joshua 6.1-21
In 6.1-21: the capture of Jericho.
In verse 1: The problem facing Israel is Jericho's impregnable defensive wall.
In verse 2: An assurance of victory was part of holy war tradition (8.1; 10.8).
In verse 3: Israel is to engage in a ceremonial siege.
In verse 5: A long blast on a trumpet will signal the attack, and a great shout will initiate it (vv. 16, 20).
Both are part of the holy war tradition.
In verses 8-9: The order of march is armed men followed by seven priests with trumpets, then the ark, and finally a rear guard.
In verse 18: To take any of the devoted things would have put Israel itself under the ban (an object for destruction) by the principle of contagion.
This will be Achan's crime (7.21).
In verse 20: Israel makes an assault from all sides at once.
Comments or Questions..

Reading for September 29th

Read Joshua 5.13-15
In 5.13-15: The commander of the Lord's army.
In verse 13: By Jericho must be understood as "in the general vicinity of Jericho."
The drawn sword indicates that war is imminent.
Apparently assuming that the man is a human soldier.
Joshua challenges him.
In verse 14: The commander is not part of either human army but a visible sign that the Lord's supernatural forces will be fighting for Israel.
In verse 15: A quotation from Ex 3.5 draws a parallel between Joshua and Moses.
Comments or Questions..

Reading for September 28th

Read Joshua 5.1-12
In 5.1-12: A new start in a new land.
In verse 1: Enemy fear repeats Rahab's observations (2.9-11) and will motivate enemy strategy (9.1-2; 10.1-5; 11.1-5).
In verse 2: The use of flint knives demonstrates the conservatism of ritual.
Israel's circumcised generation had died in the wilderness.
Circumcision a second time applies to the men of the post-exodus generation.
In verse 3: Apparently this explains the name of a hill near Gilgal.
In verse 9: The disgrace of Egypt may refer to Israel's former status as slaves or insults suffered from the Egyptians.
Probably Gilgal originally referred to a circle of stones, but here it is explained by reference to Joshua's circumcision.
In verses 11-12: The end of manna coordinates with the first Passover in the land.
It signifies that Israel has moved from the wilderness into an agriculturally productive land.
Unleavened cakes and parched grain could be prepared quickly and would be appropriate foods for the first day of this new situation.
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Reading for September 27th

Read Joshua 4.10-24

In 4.10-24: The crossing completed.

In verse 11: The action of crossing is picked up again from v. 1.

In verses 12--13: Particular mention of the eastern tribes emphasizes that all Israel engaged in the conquest together, a motif also present in Deut 3.18-20.

In verse 14: This exaltation fulfills the pledge of 3.7.

In verse 18: The events of 3.15-16 are reversed item by item.

In verse 19: The date points forward to Passover in 5.10.

In verses 22-24: This answer (in contrast to vv. 6-7) focuses on similarities to crossing the Red Sea on dry ground (Ex 14.22).

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Reading for September 26th

Read Joshua 4.1-9

In 4.1-9: Commemorative stones.

In verse 1: Verse 11 repeats words from this verse and 3.17 to indicate that vv. 2-10 happened while the crossing was still going on.

In verse 3: The stones are temporarily deposited in the camp, but will be set up permanently at Gilgal (v. 20).

In verses 6-7: The stones memorialize the crossing for future generations (compare Deut 6.20-25).

This answer high-lights the role of the ark and the water was cut off (in contrast to vv. 22-24).

In verse 9: What was apparently a second group of stones is installed in the river itself.

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Reading for September 25th

Read Joshua 3.1-17.

I 3.1-17: Crossing the Jordan.

In verse 3: The crossing is described as a religious procession led by the ark.

In verse 4: Because the ark is dangerously holy (compare 2 Sam 6.6-7), the people must keep their distance.

In verse 5: To be ready for a miraculous event, the people are to perform a ceremony to make themselves holy.

In verse 7: The concern raised by 1.17 is resolved here and in 6.27: The Lord is indeed with Joshua.

In verse 10: As the living God, the Lord will be alive and active in the upcoming conquest.

In verse 12: The selection of twelve men anticipates 4.2.

In verse 15: That the Jordan overflows all its banks increases the wonder of the miracle and makes it possible for the priests feet to touch the edge of the water.

In verse 16: Because the flow stood still sixteen miles (twenty-five kilometers) upstream at Adam, the water that would have flowed downstream was cut off.

Comments or Questions..

Reading for September 24th

Read Joshua 2.15-24
In 2.15-24: the spies renegotiate.
In verse 15: It is difficult to reconcile the location of Rahab's house with the collapse of Jericho's wall in Josh 6.
In verse 16: She is still in charge.
These three days are difficult to correlate with the three days of 1.11 and 3.2.
In verse 17-20: Once they are safely out of Rahab's trap, the spies seek to clarify their obligations in order to avoid violating them unintentionally.
They insist on a conspicuous means of identification, strict concentration of Rahab's family in one place, and their secret if kept.
In verse 24: The spies report only what Rahab has told them (vv. 9, 11).
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Reading for September 23rd

Read Joshua 2.1-14
In 2.1-14: Rahab outsmarts the spies.
In verse 1; Rahab is a legally independent woman with her own house, where the presence of strangers would not be questioned.
The spies think this is a good place to gather information.
In verse 3: Come to you (also see v. 4) has a double meaning.
Understood as "come into you" it  can imply sexual intercourse.
In verses 6-7: Although she saves them from the king, they find themselves trapped on her roof with the city gate shut.
Their situation gives her leverage to negotiate an agreement.
The pursuers block their rout back, deepening their predicament.
In verse 8: Rahab takes the initiative in the negotiations.
In verses 9-11: She provides the content of the spies' eventual report (v. 24) and confesses that the Lord is the universal God.
Sihon and Og were utterly destroyed (v. 10), that is, devoted to destruction in holy war.
This is the fate Rahab seeks to avoid.
In verses 12-14: She suggests a pact of reciprocal protection, and the spies agree.
She has dealt kindly (v. 12) by showing faithfulness tot he relationship between host and guest.
In return they are to deal kindly by honoring an agreement to protect her extended family.
Comments or Questions..

Reading for September 22nd

Read Joshua 1.10-18

In verses 10-18: Joshua commands the people.

In verse 11: These three days are concluded by 3.2.

In verses 12-15: These tribes have already occupied land east of the Jordan.

The command of Moses is reported in Deut 3.18-20.

Rest (vv. 13, 15) is security in the land established by defeat of the enemy (21.44, 23.1).

In verses 17-18: The eastern tribes agree with enthusiasm, but their double use of only introduces some tension into the plot.

Will the Lord be with Joshua?

Will Joshua be strong and courageous?

Comments or Questions... 

Reading for September 21st

Read Joshua 1.1-9

In 1.1-9: The Lord commissions Joshua.

In verse 2: Joshua is to move westward across the river in order to give Israel possession of the Land (v. 6).

In verse 3: To walk over land was a way of legally claiming it.

In verse 4: The idea that the land of promise extends to the river Euphrates reflects Deut 11.24 and royal ideology (Ps 72.8).

In verse 5: The Lord as divine warrior promises Joshua military success (see v. 3) and a supportive presence (v. 9).

In verses 7-8: The theology reflects Deuteronomy: Undeviating obedience to the book of the law produces prosperity and success.

Joshua is to be like the ideal king of Deut 17.18-20.

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Reading for September 20th

Read Romans 16.17-27

In verses 17-20: warnings against trouble makers.

In verse 18: Their own appetites, literally "their own belly," are their own desires (Phil 3.19).

Smooth talk and flattery: False teachers have their own way with words (Eph 5.6; Col 2.4).

In verse 19: Paul's advice echoes Jesus' teaching ( Mt 10.16).

In verse 20: Paul expects God's final triumph soon (1 Cor 15.24).

In verses 21-23: Paul's co-workers send greetings,

In verse 21: Timothy was Paul's long-time co-worker (Acts 16.1; 1 Cor 16.10-11).

In verse 22: Teritius was Paul's secretary.

In verse 23: Most likely, this is the Gaius of Corinth whom Paul baptized (1 Cor 1.14).

In verses 25-27:Benediction.

How the letter originally ended is unclear.

In verses 25-26; The mystery ... kept secret for long ages is God's vision of a universal community composed of both Jews and gentiles who live in obedient faith (Eph 3.1-6).

Comments or Questions..