Live-Wire Bible Study - Day 66 - Joshua 14–17 · Luke 17 - FeedTheGoodHorse
A year-long cultural and psychological reading of the entire Bible. An enduring human text.
← Day 65 | About | Day 67 →
Day 66: Joshua 14–17 · Luke 17 · Commentary · Commentary² · Audio
The Bible text is included for reading continuity; it is accurate in substance, aligned with major modern translations, and may be read alongside any Bible you prefer.1
Special Note about the following Bible text: The following translation uses the Hebrew terms tamé (טָמֵא) and tahor (טָהוֹר) instead of the traditional “unclean” and “clean.” These terms describe ritual status in relation to sanctuary access, not moral fault, shame, or physical dirtiness. A fuller explanation will follow in a dedicated article.
Joshua 14
These are the inheritances that the people of Israel received in the land of Canaan, which Eleazar the priest, Joshua son of Nun, and the heads of the fathers’ houses of the tribes of the people of Israel gave them as an inheritance.
Their inheritance was assigned by lot, just as Jehovah had commanded through Moses for the nine tribes and the half-tribe.
For Moses had given an inheritance to the two tribes and the half-tribe beyond the Jordan, but to the Levites he gave no inheritance among them.
For the people of Joseph were two tribes—Manasseh and Ephraim—and no portion was given to the Levites in the land except cities to live in, with pasturelands for their livestock and their property.
The people of Israel did just as Jehovah commanded Moses; they divided the land.
Then the people of Judah came near to Joshua at Gilgal, and Caleb son of Jephunneh the Kenizzite said to him that he knew the word Jehovah spoke to Moses the man of God at Kadesh-barnea concerning him and concerning Joshua.
He said that he was forty years old when Moses the servant of Jehovah sent him from Kadesh-barnea to spy out the land, and that he brought word back just as it was in his heart.
But his brothers who went up with him made the heart of the people melt, yet he fully followed Jehovah his God.
So Moses swore on that day, saying that surely the land on which his foot had walked would be an inheritance for him and for his children forever, because he fully followed Jehovah his God.
Now look—Jehovah has kept him alive, just as he spoke, these forty-five years from the time Jehovah spoke this word to Moses while Israel walked in the wilderness; and now he is eighty-five years old.
He said that he was still as strong that day as on the day Moses sent him, that his strength now was as it was then, for war and for going out and coming in.
So now give him this hill country of which Jehovah spoke on that day, because he heard on that day that the Anakim were there, with great fortified cities; perhaps Jehovah would be with him, and he would drive them out just as Jehovah spoke.
Then Joshua blessed him and gave Hebron to Caleb son of Jephunneh as an inheritance.
Therefore Hebron became the inheritance of Caleb son of Jephunneh the Kenizzite to this day, because he fully followed Jehovah, the God of Israel.
Now the name of Hebron formerly was Kiriath-arba; Arba was the greatest man among the Anakim.
Then the land had rest from war.
Joshua 15
The allotment for the tribe of the people of Judah according to their clans was to the boundary of Edom, to the wilderness of Zin at the far south.
Their southern boundary ran from the end of the Salt Sea, from the bay that faces southward, and it went southward to the ascent of Akrabbim, crossed to Zin and went up south of Kadesh-barnea, and passed along to Hezron, and went up to Addar, and turned about to Karka. It passed along to Azmon and went out to the Brook of Egypt, and the boundary came to the sea. This was their southern boundary.
The eastern boundary was the Salt Sea, to the mouth of the Jordan.
The boundary on the north side began at the bay of the sea at the mouth of the Jordan, and the boundary went up to Beth-hoglah, passed north of Beth-arabah and went to the stone of Bohan son of Reuben. Then the boundary went up to Debir from the Valley of Achor and turned northward toward Gilgal, which is opposite the ascent of Adummim south of the valley. Then the boundary passed along to the waters of En-shemesh and came out to En-rogel. Then the boundary went up by the Valley of Ben-hinnom to the southern shoulder of the Jebusite—that is Jerusalem—and went up to the top of the mountain that lies before the Valley of Hinnom on the west, at the end of the Valley of Rephaim toward the north. Then the boundary extended from the top of the mountain to the spring of the waters of Nephtoah and went out to the cities of Mount Ephron, and turned to Baalah—that is Kiriath-jearim. Then the boundary turned from Baalah westward to Mount Seir, passed along to the northern shoulder of Mount Jearim—that is Chesalon—and went down to Beth-shemesh and passed along by Timnah. Then the boundary went out to the side of Ekron northward, and turned to Shikkeron and passed along to Mount Baalah and went out to Jabneel, and the boundary came to the sea.
The western boundary was the Great Sea and its coastline.
This was the boundary of the people of Judah all around according to their clans.
According to the command of Jehovah to Joshua, he gave to Caleb son of Jephunneh a portion among the people of Judah—Kiriath-arba, that is Hebron (Arba was the father of Anak).
Caleb drove out from there the three sons of Anak: Sheshai, Ahiman, and Talmai, descendants of Anak.
Then he went up from there against the inhabitants of Debir. Now the name of Debir formerly was Kiriath-sepher.
Caleb said that whoever struck Kiriath-sepher and captured it, he would give Achsah his daughter as wife to him.
Othniel son of Kenaz, the brother of Caleb, captured it, and Caleb gave Achsah his daughter to him as wife.
When she came to him, she urged him to ask her father for a field. She dismounted from the donkey, and Caleb asked her what she wanted.
She said to him that he should give her a blessing. Since he had given her land in the Negeb, she asked that he give her springs of water. So he gave her the upper springs and the lower springs.
This was the inheritance of the tribe of the people of Judah according to their clans.
The cities belonging to the tribe of the people of Judah in the extreme south toward the boundary of Edom were: Kabzeel, Eder, Jagur; Kinah, Dimonah, Adadah; Kedesh, Hazor, Ithnan; Ziph, Telem, Bealoth; Hazor-hadattah, Kerioth-hezron—that is Hazor; Amam, Shema, Moladah; Hazar-gaddah, Heshmon, Beth-pelet; Hazar-shual, Beer-sheba, Biziothiah; Baalah, Iim, Ezem; Eltolad, Chesil, Hormah; Ziklag, Madmannah, Sansannah; Lebaoth, Shilhim, Ain and Rimmon—twenty-nine cities with their settlements.
In the lowland: Eshtaol, Zorah, Ashnah; Zanoah, En-gannim, Tappuah, Enam; Jarmuth, Adullam, Socoh, Azekah; Shaaraim, Adithaim, Gederah and Gederothaim—fourteen cities with their settlements.
Zenan, Hadashah, Migdal-gad; Dilean, Mizpeh, Joktheel; Lachish, Bozkath, Eglon; Cabbon, Lahmam, Kithlish; Gederoth, Beth-dagon, Naamah and Makkedah—sixteen cities with their settlements.
Libnah, Ether, Ashan; Iphtah, Ashnah, Nezib; Keilah, Achzib and Mareshah—nine cities with their settlements.
Ekron with its towns and settlements; from Ekron westward all that were beside Ashdod, with their settlements.
Ashdod, its towns and settlements; Gaza, its towns and settlements, as far as the Brook of Egypt and the Great Sea with its coastline.
In the hill country: Shamir, Jattir, Socoh; Dannah, Kiriath-sannah—that is Debir; Anab, Eshtemoh, Anim; Goshen, Holon and Giloh—eleven cities with their settlements.
Arab, Dumah, Eshan; Janim, Beth-tappuah, Aphekah; Humtah, Kiriath-arba—that is Hebron—and Zior—nine cities with their settlements.
Maon, Carmel, Ziph, Juttah; Jezreel, Jokdeam, Zanoah; Kain, Gibeah and Timnah—ten cities with their settlements.
Halhul, Beth-zur, Gedor; Maarath, Beth-anoth and Eltekon—six cities with their settlements.
Kiriath-baal—that is Kiriath-jearim—and Rabbah—two cities with their settlements.
In the wilderness: Beth-arabah, Middin, Secacah; Nibshan, the City of Salt and En-gedi—six cities with their settlements.
But the people of Judah did not drive out the Jebusites who lived in Jerusalem, so the Jebusites live with the people of Judah in Jerusalem to this day.
Joshua 16
The allotment for the people of Joseph began from the Jordan at Jericho, from the waters of Jericho on the east, into the wilderness that goes up from Jericho into the hill country to Bethel.
Then it went out from Bethel to Luz and passed along to the boundary of the Archites at Ataroth.
Then it went down westward to the boundary of the Japhletites, as far as the boundary of Lower Beth-horon and to Gezer, and its boundary came to the sea.
The people of Joseph—Manasseh and Ephraim—received their inheritance.
The boundary of the people of Ephraim according to their clans was this: the boundary of their inheritance on the east was Ataroth-addar to Upper Beth-horon.
Then the boundary went westward to Michmethath on the north and turned eastward to Taanath-shiloh and passed along beyond it on the east to Janoah.
Then it went down from Janoah to Ataroth and to Naarah, and reached to Jericho and went out at the Jordan.
From Tappuah the boundary went westward to the Brook of Kanah, and its boundary came to the sea. This was the inheritance of the tribe of the people of Ephraim according to their clans.
Along with the inheritance of Ephraim were separate cities for the people of Ephraim within the inheritance of the people of Manasseh, all the cities with their settlements.
But they did not drive out the Canaanites who lived in Gezer, so the Canaanites live among Ephraim to this day, but they became forced laborers.
Joshua 17
The allotment was for the tribe of Manasseh, because he was the firstborn of Joseph. Gilead and Bashan were given to Machir the firstborn of Manasseh, the father of Gilead, because he was a man of war.
So the allotment was made for the rest of the people of Manasseh according to their clans: the sons of Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. These were the male descendants of Manasseh son of Joseph according to their clans.
Now Zelophehad son of Hepher son of Gilead son of Machir son of Manasseh had no sons, but daughters. These were the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.
They came before Eleazar the priest, Joshua son of Nun, and the leaders, saying that Jehovah commanded Moses to give them an inheritance among their brothers. So Joshua gave them an inheritance among the brothers of their father according to the command of Jehovah.
Thus ten portions fell to Manasseh, besides the land of Gilead and Bashan beyond the Jordan.
For the daughters of Manasseh received an inheritance among his sons, and the land of Gilead belonged to the rest of the sons of Manasseh.
The territory of Manasseh reached from Asher to Michmethath east of Shechem. Then the boundary went southward to the inhabitants of En-tappuah.
The land of Tappuah belonged to Manasseh, but Tappuah on the boundary of Manasseh belonged to the people of Ephraim.
Then the boundary went down to the Brook of Kanah. South of the brook these cities belonged to Ephraim among the cities of Manasseh, and the boundary of Manasseh was on the north side of the brook and reached to the sea.
The south side belonged to Ephraim and the north side to Manasseh, with the sea as its boundary. On the north Asher reached to it, and on the east Issachar.
Within Issachar and Asher, Manasseh had Beth-shean and its towns, Ibleam and its towns, the inhabitants of Dor and its towns, the inhabitants of En-dor and its towns, the inhabitants of Taanach and its towns, and the inhabitants of Megiddo and its towns—three regions.
Yet the people of Manasseh could not take possession of those cities, and the Canaanites continued to live in that land.
When the people of Israel grew strong, they put the Canaanites to forced labor, but they did not drive them out completely.
Then the people of Joseph spoke to Joshua and said that he had given them only one allotment and one portion as an inheritance, though they were a numerous people, since Jehovah had blessed them until now.
Joshua said to them that if they were a numerous people, they should go up to the forest and clear ground there for themselves in the land of the Perizzites and the Rephaim, since the hill country of Ephraim was too narrow for them.
The people of Joseph said that the hill country was not enough for them, and that all the Canaanites living in the land of the valley had chariots of iron, both those in Beth-shean and its towns and those in the Valley of Jezreel.
Then Joshua said to the house of Joseph—to Ephraim and Manasseh—that they were a numerous people with great strength and should not have only one allotment.
The hill country shall be yours, though it is forest. You shall clear it and possess it to its farthest borders, and you shall drive out the Canaanites, though they have chariots of iron and though they are strong.
Luke 17
He said to his disciples, “It is inevitable that causes for stumbling come, but woe to the one through whom they come. It would be better for that person if a millstone were hung around their neck and they were thrown into the sea than for them to cause one of these little ones to stumble. Pay attention to yourselves.
“If your brother sins, rebuke him, and if he changes his thinking, forgive him. Even if he sins against you seven times in a day and returns to you seven times saying, ‘I change my thinking,’ you must forgive him.”
The apostles said to the Lord, “Increase our trust.”
The Lord said, “If you had trust like a mustard seed, you would say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.
“Which of you, having a servant plowing or keeping sheep, will say to him when he comes in from the field, ‘Come at once and recline at the table’? Will he not instead say, ‘Prepare something for me to eat, dress yourself for service, and serve me while I eat and drink, and afterward you will eat and drink’? Does he thank the servant because he did what was commanded? So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have done what we ought to do.’”
As he was going to Jerusalem, he was passing between Samaria and Galilee. As he entered a village, ten men with a skin disease met him. They stood at a distance and called out, “Jesus, Master, have mercy on us!”
When he saw them, he said, “Go and show yourselves to the priests.” As they went, they were cleansed. One of them, seeing that he was healed, turned back, praising God with a loud voice. He fell on his face at his feet, giving thanks to him, and he was a Samaritan.
Then Jesus said, “Were not ten cleansed? Where are the nine? Was no one found to return and give glory to God except this foreigner?” And he said to him, “Rise and go your way; your trust has restored you.”
When he was asked by the Pharisees when the kingdom of God was coming, he answered, “The kingdom of God is not coming with observable signs, nor will people say, ‘Look, here it is,’ or ‘There!’ For look, the kingdom of God is among you.”
He said to the disciples, “Days are coming when you will desire to see one of the days of the Son of Man, and you will not see it. They will say to you, ‘Look, there!’ or ‘Look, here!’ Do not go out or follow them. For as lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. But first he must suffer many things and be rejected by this generation.
“As it was in the days of Noah, so it will be in the days of the Son of Man: they were eating and drinking, marrying and being given in marriage, until the day Noah entered the ark, and the flood came and destroyed them all. Likewise, as it was in the days of Lot: they were eating and drinking, buying and selling, planting and building, but on the day Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all. It will be the same on the day the Son of Man is revealed.
“On that day, the one who is on the housetop, with their goods in the house, must not go down to take them away, and the one who is in the field must not turn back. Remember Lot’s wife. Whoever seeks to preserve their life will lose it, but whoever loses it will keep it.
“I tell you, in that night there will be two in one bed: one will be taken and the other left. There will be two grinding together: one will be taken and the other left.”
They said, “Where, Lord?”
He said to them, “Where the body is, there also the vultures will gather.”
Commentary - Day 66
Joshua 14–17 · Luke 17
In Joshua 14, the movement slows into distribution. The land is no longer being fought over but measured, assigned, and confirmed by lot, just as commanded earlier. The Levites receive cities rather than territory, reinforcing that their portion is tied to service rather than fields. Into this orderly division steps Caleb, recalling the earlier promise made when the land was first explored. He does not ask for ease but for the hill country where the Anakim remain. His request reaches back forty-five years, linking present inheritance to past faithfulness. Strength at eighty-five is described not as unusual vigor but as continuity—he remains ready for war just as he was when first sent. Hebron is granted to him, and the record closes with the statement that the land had rest from war.
In Joshua 15, the narrative expands outward into borders and place names, tracing Judah’s inheritance in careful sequence. The repeated listing of boundaries turns territory into defined space, marking what belongs within each line. Cities are named one after another, establishing settlement across the region. Among these distributions, Caleb again appears, driving out the descendants of Anak and securing Debir through Othniel. Achsah’s request for springs introduces a quieter moment within the territorial language. Land alone is not sufficient; water is required for life to continue. The gift of upper and lower springs adds provision to possession. Yet the chapter does not close with completion. The Jebusites remain in Jerusalem, living alongside Judah to this day, leaving unfinished work within settled territory.
In Joshua 16, the inheritance shifts to the house of Joseph, particularly Ephraim. Boundaries again define the territory, marking movement from conquest into settlement. Cities are assigned, and regions are marked carefully. Yet one line interrupts the sequence: the Canaanites in Gezer remain. Instead of removal, they are put to forced labor. Their presence continues within the territory, showing that possession and resistance remain side by side.
In Joshua 17, the distribution continues with Manasseh. The daughters of Zelophehad step forward to claim their inheritance, invoking the earlier command that preserved their rights. Their presence confirms that inheritance follows command, not assumption. Territory spreads across multiple regions, yet resistance appears again: the Canaanites remain in fortified cities. When Joseph’s descendants complain about limited land, Joshua does not expand territory by decree but directs them toward labor—go into the forest, clear ground, and take possession despite iron chariots. Strength is acknowledged, but work is required to secure what has been given.
In Luke 17, the movement shifts from land to conduct. The opening warning centers on stumbling—harm introduced through influence carries heavier weight than harm received. Responsibility is personal and relational. Forgiveness is not occasional but repeated, even when offense returns multiple times in a single day. The request for increased trust receives an unexpected reply: even trust as small as a mustard seed holds capacity for action. The teaching about servants reinforces proportion—obedience does not elevate status but fulfills what was commanded. After doing what is required, the servant still says that he has done only what he ought to do.
As Jesus moves between regions, ten men with skin disease stand at a distance and call for mercy. Healing begins not at the moment of request but during obedience—they are cleansed as they go to the priests. Yet only one returns, and he is identified as a Samaritan. Gratitude becomes visible in his return, falling at Jesus’ feet and giving thanks. The question remains in the open: ten were cleansed, but only one returned to give glory to God.
When questioned about the kingdom, Jesus directs attention away from visible signals. The kingdom is not marked by outward observation or announced location. Instead, it is already present among them. Future warnings follow, drawing comparisons to the days of Noah and Lot. Ordinary life continued—eating, drinking, buying, building—until sudden destruction came. The instruction to remember Lot’s wife condenses the warning into a single act of looking back. Separation is described in familiar settings—two in one bed, two grinding grain—where one is taken and the other left. The final image of vultures gathering where the body lies closes the teaching with an image of visible aftermath rather than hidden judgment.
Across these readings, land is assigned piece by piece while resistance remains in specific cities. Boundaries are named, springs are granted, forests are cleared, and remaining inhabitants are noted by location. At the same time, instruction turns toward conduct—toward forgiveness repeated, obedience carried out, gratitude returned, and readiness maintained. The land is divided by lines, and the people are instructed by actions that must be repeated in daily life.
Joshua 14–17 moves through inheritance that is real but incomplete. Caleb asks not for safety but for the hill country where the Anakim remain, and Hebron is given to him. Judah’s borders are traced in detail, Achsah asks for springs, and yet the Jebusites remain in Jerusalem. Ephraim receives its portion, but the Canaanites stay in Gezer. Manasseh’s daughters receive inheritance by command, while Joseph’s descendants complain and are told to clear the forest and press against iron chariots.
In Luke 17, stumbling and forgiveness are treated as daily realities, trust is measured like a mustard seed, and servants are told they have only done what was required. Ten are cleansed, but only one returns, and he is a Samaritan. The kingdom is not located by spectacle, and the warnings of Noah, Lot, and Lot’s wife press toward readiness rather than curiosity.
← Day 65 | About | How-To | Schedule | Day 67 →
The Bible text provided in the daily readings is included so readers can follow the commentary without interruption or needing to choose between various versions. It is accurate in substance and consistent with all major modern translations.
The longer-term aim of this project is a more fully natural modern-English rendering, one not filtered through inherited Bible-specific language nor centuries of various divergent interpretations. That work is ongoing and deliberately unrushed.
You don’t have to know anything about Bible translations to read here. You are free to use any Bible you prefer, or to read the text provided.
For a brief explanation of why this translation is provided and why it appears as it does, see So… What Bible Is This?