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Book of Common Prayer

Daily Old and New Testament readings based on the Book of Common Prayer.

Duration: 861 days

Psalm 18:1-20

Psalm 18^[a]

For the music director, by the Lord’s servant David, who sang^[b] to the Lord the words of this song when^[c] the Lord rescued him from the power^[d] of all his enemies, including Saul.^[e]

18 He said:^[f]
“I love^[g] you, Lord, my source of strength!^[h]
²The Lord is my high ridge,^[i] my stronghold,^[j] my deliverer.
My God is my rocky summit where^[k] I take shelter,^[l]
my shield, the horn that saves me,^[m] and my refuge.^[n]
³I called^[o] to the Lord, who is worthy of praise,^[p]
and I was delivered from my enemies.
⁴The waves^[q] of death engulfed me,
the currents^[r] of chaos^[s] overwhelmed me.^[t]
⁵The ropes of Sheol tightened around me,^[u]
the snares of death trapped me.^[v]
⁶In my distress I called to the Lord;
I cried out to my God.^[w]
From his heavenly temple^[x] he heard my voice;
he listened to my cry for help.^[y]
⁷The earth heaved and shook.^[z]
The roots of the mountains^[aa] trembled;^[ab]
they heaved because he was angry.
⁸Smoke ascended from^[ac] his nose;^[ad]
fire devoured as it came from his mouth.^[ae]
He hurled down fiery coals.^[af]
⁹He made the sky sink^[ag] as he descended;
a thick cloud was under his feet.
¹⁰He mounted^[ah] a winged angel^[ai] and flew;
he glided^[aj] on the wings of the wind.^[ak]
¹¹He shrouded himself in darkness,^[al]
in thick rain clouds.^[am]
¹²From the brightness in front of him came
hail and fiery coals.^[an]
¹³The Lord thundered^[ao] in^[ap] the sky;
the Most High^[aq] shouted.^[ar]
¹⁴He shot his^[as] arrows and scattered them,^[at]
many lightning bolts^[au] and routed them.^[av]
¹⁵The depths^[aw] of the sea^[ax] were exposed;
the inner regions^[ay] of the world were uncovered
by^[az] your battle cry,^[ba] Lord,
by the powerful breath from your nose.^[bb]
¹⁶He reached down^[bc] from above and took hold of me;
he pulled me from the surging water.^[bd]
¹⁷He rescued me from my strong enemy,^[be]
from those who hate me,
for they were too strong for me.
¹⁸They confronted^[bf] me in my day of calamity,
but the Lord helped me.^[bg]
¹⁹He brought me out into a wide open place;
he delivered me because he was pleased with me.^[bh]
²⁰The Lord repaid^[bi] me for my godly deeds;^[bj]
he rewarded^[bk] my blameless behavior.^[bl]

Footnotes

Psalm 18:1 sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.
Psalm 18:1 tn Heb “spoke.”
Psalm 18:1 tn Heb “in the day,” or “at the time.”
Psalm 18:1 tn Heb “hand.”
Psalm 18:1 tn Heb “and from the hand of Saul.”
Psalm 18:1 tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.
Psalm 18:1 tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.
Psalm 18:1 tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”
Psalm 18:2 sn My high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
Psalm 18:2 sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.
Psalm 18:2 tn Or “in whom.”
Psalm 18:2 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
Psalm 18:2 tn Heb “the horn of my salvation”; or “my saving horn.”sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. Ps 18:2 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.
Psalm 18:2 tn Or “my elevated place.” The parallel version of this psalm in 2 Sam 22:3 adds at this point, “my refuge, my savior, [you who] save me from violence.”
Psalm 18:3 tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.
Psalm 18:3 tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (m^ehullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (y^ehvah): “[to the] praiseworthy one I cried out, [to the] Lord.”
Psalm 18:4 tc Ps 18:4 reads “ropes,” while 2 Sam 22:5 reads “waves.” The reading of the psalm has been influenced by the next verse (note “ropes of Sheol”) and perhaps also by Ps 116:3 (where “ropes of death” appears, as here, with the verb אָפַף, ʾafaf). However, the parallelism of v. 4 (note “currents” in the next line) favors the reading “waves.” While the verb אָפַף is used with “ropes” as subject in Ps 116:3, it can also be used with engulfing “waters” as subject (see Jonah 2:5). Death is compared to surging waters in v. 4 and to a hunter in v. 5.
Psalm 18:4 tn The Hebrew noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).
Psalm 18:4 tn The noun בְלִיַּעַל (v^eliyyaʿal) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness.” It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.
Psalm 18:4 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (baʿat) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here.
Psalm 18:5 tn Heb “surrounded me.”
Psalm 18:5 tn Heb “confronted me.”
Psalm 18:6 tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.
Psalm 18:6 tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.
Psalm 18:6 tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.
Psalm 18:7 sn The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.
Psalm 18:7 tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.
Psalm 18:7 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.
Psalm 18:8 tn Heb “within”; or “[from] within.” For a discussion of the use of the preposition ב (bet) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.
Psalm 18:8 tn Or “in his anger.” The noun אַף (ʾaf) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.”
Psalm 18:8 tn Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.sn Fire devoured as it came from his mouth. For other examples of fire as a weapon in OT theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.
Psalm 18:8 tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4).
Psalm 18:9 tn The Hebrew verb נָטָה (natah) can carry the sense “[cause to] bend, bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm.
Psalm 18:10 tn Or “rode upon.”
Psalm 18:10 tn Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation.sn Winged angel (Heb “cherub”). Cherubim, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubim suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubim in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind (see the next line of the psalm).
Psalm 18:10 tc 2 Sam 22:11 reads “appeared” (from רָאָה, raʾah); the relatively rare verb דָאָה (daʾah, “glide”) is more difficult and probably the original reading here in Ps 18.
Psalm 18:10 sn The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.
Psalm 18:11 tc Heb “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 reads, “he made darkness around him coverings,” omitting “his hiding place” and pluralizing “covering.” Ps 18:11 may include a conflation of synonyms (“his hiding place” and “his covering”) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the Hebrew letter samek: סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro s^evivotayv sukkato).
Psalm 18:11 tc Heb “darkness of water, clouds of clouds.” The noun “darkness” (חֶשְׁכַת, khesh^ekhat) may need to be emended to an original reading חַשְׁרַת (khashrat), a form that is preserved in 2 Sam 22:12. The latter is a construct form of חַשְׁרָה (khashrah, “sieve”) which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and the related verb חָשַׁר (khashar, “to sift”) is attested in postbiblical Hebrew and Aramaic. The phrase חַשְׁרַת מַיִם (khashrat mayim) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground (see F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry [SBLDS], 146, n. 33).
Psalm 18:12 tc Heb “from the brightness in front of him his clouds came, hail and coals of fire.” 2 Sam 22:13 reads, “from the brightness in front of him burned coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מנגה נגדו עברו ברד וגחלי אשׁ, “from the brightness in front of him came hail and coals of fire” (the basis for the present translation). The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבָרוּ (ʿavaru; Ps 18:12) and בָּעֲרוּ (baʿaru; 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (ʿavayv, “his clouds,” Ps 18:12) may be virtually dittographic (note the following עָבְרוּ, ʿav^eru), or it could have accidentally dropped out from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). The noun בָּרָד (barad, “hail,” Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped out from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text and its problems, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.
Psalm 18:13 sn Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
Psalm 18:13 tn 2 Sam 22:14 has “from.”
Psalm 18:13 sn This divine title (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
Psalm 18:13 tc The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav (ו) consecutive in the preceding line.
Psalm 18:14 tn 2 Sam 22:15 omits the pronominal suffix (“his”).
Psalm 18:14 tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
Psalm 18:14 sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.
Psalm 18:14 tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”)—both a haplography of the vav (ו); note the initial vav on the immediately following form—and translating “lightning bolts were in abundance.”sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
Psalm 18:15 tn Or “channels.”
Psalm 18:15 tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.
Psalm 18:15 tn Or “foundations.”
Psalm 18:15 tn Heb “from.” The preposition has a causal sense here.
Psalm 18:15 tn The noun is derived from the verb גָּעַר (gaʿar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
Psalm 18:15 tn 2 Sam 22:16 reads “by the battle cry of the Lord, by the blast of the breath of his nose.” The phrase “blast of the breath” (Heb “breath of breath”) employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
Psalm 18:16 tn Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.
Psalm 18:16 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 4 and Ps 144:7).
Psalm 18:17 tn The singular refers either to personified death or collectively to the psalmist’s enemies. The following line, which refers to “those [plural] who hate me,” favors the latter.
Psalm 18:18 tn The same verb is translated “trapped” in v. 5. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
Psalm 18:18 tn Heb “became my support.”
Psalm 18:19 tn Or “delighted in me.”
Psalm 18:20 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
Psalm 18:20 tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.
Psalm 18:20 tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
Psalm 18:20 tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.

Psalm 23

Psalm 23^[a]

A psalm of David.

23 The Lord is my shepherd,^[b]
I lack nothing.^[c]
²He takes me to lush pastures,^[d]
he leads me to refreshing water.^[e]
³He restores my strength.^[f]
He leads me down^[g] the right paths^[h]
for the sake of his reputation.^[i]
⁴Even when I must walk through the darkest valley,^[j]
I fear^[k] no danger,^[l]
for you are with me;
your rod and your staff reassure me.^[m]
⁵You prepare a feast before me^[n]
in plain sight of my enemies.
You refresh^[o] my head with oil;
my cup is completely full.^[p]
⁶Surely your goodness and faithfulness^[q] will pursue^[r] me all my days,^[s]
and I will live in^[t] the Lord’s house^[u] for the rest of my life.^[v]

Footnotes

Psalm 23:1 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
Psalm 23:1 sn The Lord is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the Lord is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.
Psalm 23:1 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the Lord as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
Psalm 23:2 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseni) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.
Psalm 23:2 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (desheʾ) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (m^enukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents), but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
Psalm 23:3 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v.נֶפֶשׁ 4.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
Psalm 23:3 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [y^eshovev] and יַנְחֵנִי [yankheni]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
Psalm 23:3 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (maʿg^ele, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e., ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
Psalm 23:3 tn The Hebrew term שֵׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (l^emaʿan sh^emo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
Psalm 23:4 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צָלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gayʾ, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
Psalm 23:4 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
Psalm 23:4 tn The Hebrew term רָע (raʿ) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
Psalm 23:4 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
Psalm 23:5 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23, ” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
Psalm 23:5 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
Psalm 23:5 tn The rare noun רְוָיָה (r^evayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
Psalm 23:6 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
Psalm 23:6 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
Psalm 23:6 tn Heb “all the days of my life.”
Psalm 23:6 tn The verb form וְשַׁבְתִּי (v^eshavti) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (b^evet). The form should be emended to וְשִׁבְתִּי (v^eshivti; an infinitive construct from יָשַׁב [yashav, “live”] with pronominal suffix) or to וְיָשַׁבְתִּי (v^eyashavti; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see BHS, note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.
Psalm 23:6 tn Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
Psalm 23:6 tn The phrase אֹרֶךְ יָמִים (ʾorekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.

Psalm 27

Psalm 27^[a]

By David.

27 The Lord is my light^[b] and my salvation.
I fear no one.^[c]
The Lord protects my life.
I am afraid of no one.^[d]
²When evil men attack me^[e]
to devour my flesh,^[f]
when my adversaries and enemies attack me,^[g]
they stumble and fall.^[h]
³Even when an army is deployed against me,
I do not fear.^[i]
Even when war is imminent,^[j]
I remain confident.^[k]
⁴I have asked the Lord for one thing—
this is what I desire!
I want to live^[l] in the Lord’s house^[m] all the days of my life,
so I can gaze at the splendor^[n] of the Lord
and contemplate in his temple.
⁵He will surely^[o] give me shelter^[p] in the day of danger;^[q]
he will hide me in his home.^[r]
He will place me^[s] on an inaccessible rocky summit.^[t]
⁶Now I will triumph
over my enemies who surround me.^[u]
I will offer sacrifices in his dwelling place and shout for joy.^[v]
I will sing praises to the Lord.
⁷Hear me,^[w] O Lord, when I cry out.
Have mercy on me and answer me.
⁸My heart tells me to pray to you,^[x]
and I do pray to you, O Lord.^[y]
⁹Do not reject me.^[z]
Do not push your servant away in anger.
You are my deliverer.^[aa]
Do not forsake or abandon me,
O God who vindicates me.
¹⁰Even if my father and mother abandoned me,^[ab]
the Lord would take me in.^[ac]
¹¹Teach me how you want me to live,^[ad] Lord;
lead me along a level path^[ae] because of those who wait to ambush me.^[af]
¹²Do not turn me over to my enemies,^[ag]
for false witnesses who want to destroy me testify against me.^[ah]
¹³Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living?^[ai]
¹⁴Rely^[aj] on the Lord!
Be strong and confident!^[ak]
Rely on the Lord!

Footnotes

Psalm 27:1 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
Psalm 27:1 sn “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Another option is that “light” refers here to divine guidance (see Ps 43:3).
Psalm 27:1 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one.”
Psalm 27:1 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
Psalm 27:2 tn Heb “draw near to me.”
Psalm 27:2 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
Psalm 27:2 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
Psalm 27:2 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
Psalm 27:3 tn Heb “my heart does not fear.”
Psalm 27:3 tn Heb “if war rises up against me.”
Psalm 27:3 tn Heb “in this [i.e., “during this situation”] I am trusting.”
Psalm 27:4 tn Heb “for me to live.”
Psalm 27:4 sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
Psalm 27:4 tn Or “beauty.”
Psalm 27:5 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
Psalm 27:5 tn Heb “he will hide me in his hut.”
Psalm 27:5 tn Or “trouble.”
Psalm 27:5 tn Heb “tent.”
Psalm 27:5 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
Psalm 27:5 tn Heb “on a rocky summit he lifts me up.” The Lord places the psalmist in an inaccessible place where his enemies cannot reach him. See Ps 18:2.
Psalm 27:6 tn Heb “and now my head will be lifted up over my enemies all around me.”sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).
Psalm 27:6 tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
Psalm 27:7 tn Heb “my voice.”
Psalm 27:8 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו (panayv, “his face”).
Psalm 27:8 tn Heb “your face, O Lord, I seek.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4).
Psalm 27:9 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
Psalm 27:9 tn Or “[source of] help.”
Psalm 27:10 tn Or “though my father and mother have abandoned me.”
Psalm 27:10 tn Heb “gather me in”; or “receive me.”
Psalm 27:11 tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles which he expects the psalmist to follow. See Ps 25:4.
Psalm 27:11 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
Psalm 27:11 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
Psalm 27:12 tn Heb “do not give me over to the desire of my enemies.”
Psalm 27:12 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
Psalm 27:13 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.
Psalm 27:14 tn Or “wait.”
Psalm 27:14 tn Heb “be strong and let your heart be confident.”

2 Samuel 23:13-17

¹³At the time of^[a] the harvest three^[b] of the thirty leaders went down to^[c] David at the cave of Adullam. A band of Philistines was camped in the valley of Rephaim. ¹⁴David was in the stronghold at the time, while a Philistine garrison was in Bethlehem. ¹⁵David was thirsty and said, “How I wish someone would give me some water to drink from the cistern in Bethlehem near the gate!” ¹⁶So the three elite warriors broke through the Philistine forces and drew some water from the cistern in Bethlehem near the gate. They carried it back to David, but he refused to drink it. He poured it out as a drink offering to the Lord ¹⁷and said, “O Lord, I will not do this!^[d] It is equivalent to the blood of the men who risked their lives by going.”^[e] So he refused to drink it. Such were the exploits of the three elite warriors.^[f]

2 John

Introduction and Thanksgiving

¹From^[a] the elder,^[b] to an elect lady^[c] and her children, whom I love in truth^[d] (and not I alone, but also all those^[e] who know the truth), ²because of the truth^[f] that resides in us and will be with us forever. ³Grace, mercy, and^[g] peace will be with us from God the Father and from^[h] Jesus Christ the Son of the Father, in truth and love.

⁴I rejoiced greatly because I have found some^[i] of your children living according to the truth,^[j] just as the Father commanded us.^[k]

Warning Against False Teachers

⁵But now^[l] I ask you, lady (not as if I were^[m] writing a new commandment^[n] to you, but the one^[o] we have had from the beginning),^[p] that^[q] we love one another. ⁶(Now this is love: that we walk^[r] according to his commandments.) This is the commandment, just as you have heard from the beginning; thus^[s] you should walk in it.^[t] ⁷For^[u] many deceivers have gone out into the world, people who do not confess Jesus as^[v] Christ^[w] coming in the flesh.^[x] This person is the deceiver and the antichrist!^[y] ⁸Watch out, so that you do not lose the things we have worked for,^[z] but receive a full reward.^[aa]

⁹Everyone^[ab] who goes on ahead and does not remain^[ac] in the teaching of Christ^[ad] does not have God.^[ae] The one who remains in this teaching has both the Father and the Son. ¹⁰If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting,^[af] ¹¹because the person who gives him a greeting shares in his evil deeds.^[ag]

Conclusion

¹²Though I have many other^[ah] things to write to you, I do not want to do so with^[ai] paper and ink,^[aj] but I hope to come visit you and speak face to face,^[ak] so that our joy may be complete.

¹³The children of your elect sister greet you.^[al]

Footnotes

2 John 1:1 tn The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2 John 1:1 tn Or “presbyter.”sn The author’s self-designation, the elder, is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 3 John.
2 John 1:1 tn This phrase may refer to an individual or to a church (or the church at large). Some have suggested that the addressee is a Christian lady named “Electa,” but the same word in v. 13 is clearly an adjective, not a proper name. Others see the letter addressed to a Christian lady named “Kyria” (first proposed by Athanasius) or to an unnamed Christian lady. The internal evidence of 2 John clearly supports a collective reference, however. In v. 6 the addressee is mentioned using second person plural, and this is repeated in vv. 8, 10, and 12. Only in v. 13 does the singular reappear. The uses in vv. 1 and 13 are most likely collective. Some have seen a reference to the church at large, but v. 13, referring to “the children of your elect sister” is hard to understand if the universal church is in view. Thus the most probable explanation is that the “elect lady” is a particular local church at some distance from where the author is located.sn 2 John is being written to warn a “sister” church some distance away, referred to as an elect lady, of the missionary efforts of the secessionist false teachers (discussed in 1 John) and the dangers of welcoming them whenever they arrive.
2 John 1:1 tn The prepositional phrase ἐν ἀληθείᾳ (en alētheia) in 2 John 1 is similar to 3 John 1, although it is not qualified there as it is here (see 3 John 1). “Truth” is the author’s way of alluding to theological orthodoxy in the face of the challenge by the opponents (see 1 John 3:19).
2 John 1:1 sn All those who know the truth refers to true Christians who are holding fast to the apostolic Christology in the face of the secessionist opponents described in 1 John.
2 John 1:2 tc The prepositional phrase that begins v. 2, διὰ τὴν ἀλήθειαν (dia tēn alētheian, “because of the truth”), is missing in a number of significant mss, among them Ψ 614 1241 1505 1611 1739 1852 al. However, it looks to be a simple case of homoioteleuton, for v. 1 ends with τὴν ἀλήθειαν. For some of these mss it could be an intentional omission, for the sense of the passage is largely the same without the prepositional phrase (the following adjectival participle, in this case, would simply attach itself to the previous τὴν ἀλήθειαν). The phrase could thus have been viewed as redundant and for this reason expunged from the text.sn While truth certainly has a doctrinal aspect in this context, the following phrase that resides in us and will be with us forever suggests more than doctrine is involved. A close parallel is John 14:16-17 where Jesus promised his disciples that the Spirit (Paraclete) would be with them forever: “He remains with you and will be in you.” The “truth” the author speaks of here is a manifestation of the Spirit of Truth who is permanently with the believer.
2 John 1:3 tn “And” is not in the Greek text. It is supplied for smoothness in English.
2 John 1:3 tc Most witnesses, including some early and significnt ones (א P 5 33 1175 1611 2344 2492 M sy^{ph mss,h}), have κυρίου (kuriou, “Lord”) before ᾿Ιησοῦ Χριστοῦ (Iēsou Christou, “Jesus Christ”), but this is a typical scribal addition, motivated by pietistic and liturgical concerns. Further, early and excellent mss (A B Ψ 048 0232 81 323 436 442 1243 1735 1739 1852sy^{ph mss}) lack κυρίου. Thus, both internally and externally, the shorter reading is strongly preferred.
2 John 1:4 tn “Some” is not in the Greek text, but is supplied because the prepositional phrase beginning with ἐκ (ek) has partitive force. The partitive force of the prepositional phrase here has been taken by some interpreters to mean that the author has found some of the elect lady’s children who are living according to the truth and some who are not. This is grammatically possible, but the author has merely stated that he knows of some Christians in the church addressed who are “walking in the truth.” He does not know for certain that all of them are, and concern over this is probably part of the motivation for writing the letter.
2 John 1:4 sn Living according to the truth (Grk “walking in [the] truth”). The use of the Greek verb περιπατέω (peripateō) to refer to conduct or lifestyle is common in the NT (see 1 John 1:6, 3 John 3-4, as well as numerous times in Paul). Here the phrase refers to conduct that results when a person has “truth” residing within, and possibly alludes to the indwelling Spirit of Truth (see 2 John 2). In the specific context of 2 John the phrase refers to true Christians who are holding fast to an apostolic Christology in the face of the secessionist opponents’ challenge to orthodoxy.
2 John 1:4 tn Grk “just as we received commandment from the Father.” The idiom “we received commandment from the Father” means the Father gave (a) commandment to them (the author plus the recipients).
2 John 1:5 tn The introductory καὶ νῦν (kai nun) has some adversative (contrastive) force: The addressees are already “living according to the truth” (v. 4) but in the face of the threat posed by the opponents, the author has to stress obedience all the more.
2 John 1:5 tn The words “if I were” are not in the Greek text, but are supplied for clarity in English.
2 John 1:5 sn An allusion to John 13:34-35, 1 John 2:7-8.
2 John 1:5 tn “The one” is not in the Greek text. It is supplied for clarity in English.
2 John 1:5 sn See 1 John 2:7.
2 John 1:5 tn The ἵνα (hina) clause indicates content.
2 John 1:6 tn Or “that we live.”
2 John 1:6 tn The ἵνα (hina) clause indicates result, parallel to John 13:34 where the final ἵνα clause also indicates result.
2 John 1:6 tn Or “should live in obedience to it.”
2 John 1:7 tn Technically this ὅτι (hoti) clause is subordinate to the verb περιπατῆτε (peripatēte) at the end of v. 6, giving the reason why the readers should walk in the commandment to love one another. But BDF §456.1 notes that subordination “is often very loose” in such cases and can be translated “for.” Thus the ὅτι assumes something of an inferential sense, drawing an inference based on what has preceded.
2 John 1:7 tn “As” is not in the Greek text. It is supplied for clarity in English, since (like in the same confession in 1 John 4:2) ᾿Ιησοῦν (Iēsoun) should be understood as object and Χριστόν (Christon) as complement of an object-complement double accusative construction.
2 John 1:7 tn Or “Messiah.”
2 John 1:7 tn This is the same confession as in 1 John 4:2 except the perfect participle used there is replaced by a present participle (ἐρχόμενον, erchomenon) here. It is not clear why the author changed from a perfect participle in 1 John 4:2 to a present participle here. The perfect participle suggests a reference to the incarnation (past). The present participle could suggest a reference to the (future) second advent, but based on the similarity to 1 John 4:2 it is probably best to take it as referring to the incarnation.
2 John 1:7 sn The statement This person is the Deceiver and the Antichrist! is a metaphor (metonymy). The author does not mean that each individual is to be identified as the Antichrist. The opponents are compared to the Deceiver (Satan) and the Antichrist since they are accomplishing Satan’s work and preparing the way for the Antichrist.
2 John 1:8 sn The things we have worked for probably refers to the pastoral and missionary efforts undertaken by the recipients of the letter in their own community and surrounding communities. This work would be “lost” if the opponents with their false teaching were allowed to proselytize unopposed.
2 John 1:8 sn The idea of a reward for Christians who serve faithfully is not common in the Johannine writings, but can be found in Rev 11:18 and 22:12.
2 John 1:9 tn The construction πᾶς ὁ (pas ho) + participle occurs frequently in 1 John (13 times) where it is used by the author to divide people into categories: “everyone who does this” as opposed to “everyone who does the opposite.”
2 John 1:9 tn Here μένω (menō) has been translated “remain” rather than “reside” since a change in status or position is present in the context: The opponents did not “remain” but “ran on ahead.”
2 John 1:9 tn The genitive τοῦ Χριστοῦ (tou Christou, “of Christ”) is difficult because it may be understood as objective (the teaching about Christ), subjective (Christ’s own teaching), or both (M. Zerwick’s “general” genitive [Biblical Greek §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). An objective genitive (with Christ as the object of the “apostolic” teaching) might seem to be the obvious reading in context, especially since verse 7 makes reference to what a person “confesses” about Jesus Christ. A good case can also be made for a subjective genitive, however, since other Johannine uses of the genitive following the noun διδαχή (didachē, “teaching”) favor a subjective sense here. In John 7:16, 17 Jesus himself refers to “my teaching” and “teaching from me,” and 18:19 refers to “his (Jesus’) teaching.” Rev 2:14, 15 refers to the “teaching of Balaam” and “the teaching of the Nicolaitans,” both of which are clearly subjective in context. In the present context, to speak of “Christ’s teaching” as a subjective genitive would make Christ himself (in the person of the indwelling Spirit) the teacher, and this is consistent with the author’s position in 1 John 2:27 that the community does not need other teachers. In 1 John 2:27 it is the Paraclete, referred to as “his anointing,” who does the teaching. Since the dispute with the opponents concerns the salvific significance of the earthly life and ministry of Jesus, the “teaching” here would refer to Jesus’ own teaching (reflected in the Gospel of John) concerning his person and work. Since this is ultimately one with the apostolic eyewitness testimony about Jesus, it is perhaps best to view the genitive here as both objective and subjective (perhaps the author deliberately intended not to be specific).
2 John 1:9 sn The idiom translated have God means to have a relationship to God as a genuine believer. The phrase has both the Father and the Son later in this verse should be understood the same way.
2 John 1:10 sn Do not give him any greeting does not mean to insult the person. It means “do not greet the person as a fellow Christian” (which is impossible anyway since the opponents are not genuine believers in the author’s opinion).
2 John 1:11 sn Shares in his evil deeds. Giving a public greeting could be understood by an onlooker to suggest agreement with the (false) teaching of the opponents and is thus prohibited by John.
2 John 1:12 tn “Other” is not in the Greek text but is supplied for clarity in English.
2 John 1:12 tn Grk “by means of.”
2 John 1:12 sn Presumably the author means he would rather say the additional things he wants to say to the recipients in person rather than by letter (with paper and ink).
2 John 1:12 tn Grk “speak mouth to mouth,” an idiom for which the English equivalent is “speak face-to-face.”
2 John 1:13 tc The Byzantine text, along with 1175 1611 1852, has ἀμήν (amēn, “amen”) at the conclusion of this letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the particle is lacking in excellent, early, and diffuse witnesses (א A B P Ψ 33 81 323 1739 1881 al co), rendering its omission the strongly preferred reading.

John 2:1-11

Turning Water into Wine

2 Now on the third day there was a wedding at Cana in Galilee.^[a] Jesus’ mother^[b] was there, ²and Jesus and his disciples were also invited to the wedding.^[c] ³When the wine ran out, Jesus’ mother said to him, “They have no wine left.”^[d] ⁴Jesus replied,^[e] “Woman,^[f] why are you saying this to me?^[g] My time^[h] has not yet come.” ⁵His mother told the servants, “Whatever he tells you, do it.”^[i]

⁶Now there were six stone water jars there for Jewish ceremonial washing,^[j] each holding twenty or thirty gallons.^[k] ⁷Jesus told the servants,^[l] “Fill the water jars with water.” So they filled them up to the very top. ⁸Then he told them, “Now draw some out and take it to the head steward,”^[m] and they did. ⁹When^[n] the head steward tasted the water that had been turned to wine, not knowing where it came from^[o] (though the servants who had drawn the water knew), he^[p] called the bridegroom ¹⁰and said to him, “Everyone^[q] serves the good wine first, and then the cheaper^[r] wine when the guests^[s] are drunk. You have kept the good wine until now!” ¹¹Jesus did this as the first of his miraculous signs,^[t] in Cana of Galilee. In this way he revealed^[u] his glory, and his disciples believed in him.^[v]

Footnotes

John 2:1 sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.
John 2:1 tn Grk “in Galilee, and Jesus’ mother.”
John 2:2 sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.
John 2:3 tn The word “left” is not in the Greek text but is implied.sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.
John 2:4 tn Grk “and Jesus said to her.”
John 2:4 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.
John 2:4 tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).
John 2:4 tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).sn The Greek word translated time (ὥρα, hōra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension—though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.
John 2:5 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
John 2:6 tn Grk “for the purification of the Jews.”
John 2:6 tn Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί (metrētai). A μετρητῆς (metrētēs) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters).sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord’s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John’s Gospel as a whole.
John 2:7 tn Grk “them” (it is clear from the context that the servants are addressed).
John 2:8 tn Or “the master of ceremonies.”
John 2:9 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
John 2:9 tn Grk “and he did not know where it came from.”
John 2:9 tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.
John 2:10 tn Grk “every man” (in a generic sense).
John 2:10 tn Or “poorer.”
John 2:10 tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.
John 2:11 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.
John 2:11 tn Grk “in Cana of Galilee, and he revealed.”
John 2:11 tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

New English Translation (NET)

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Book of Common Prayer

Psalm 18[a]

For the music director, by the Lord’s servant David, who sang[b] to the Lord the words of this song when[c] the Lord rescued him from the power[d] of all his enemies, including Saul.[e]

Footnotes

Psalm 23[a]

A psalm of David.

Footnotes

Psalm 27[a]

By David.

Footnotes

Footnotes

Introduction and Thanksgiving

Warning Against False Teachers

Conclusion

Footnotes

Turning Water into Wine

Footnotes

Psalm 18^[a]

For the music director, by the Lord’s servant David, who sang^[b] to the Lord the words of this song when^[c] the Lord rescued him from the power^[d] of all his enemies, including Saul.^[e]

Psalm 23^[a]

Psalm 27^[a]