Book of Common Prayer
Psalm 30
A song of David. For the dedication of the temple.
1 I praise You, Eternal One. You lifted me out of that deep, dark pit
and denied my opponents the pleasure of rubbing in their success.
2 Eternal One, my True God, I cried out to You for help;
You mended the shattered pieces of my life.
3 You lifted me from the grave with a mighty hand,
gave me another chance,
and saved me from joining those in that dreadful pit.
4 Sing, all you who remain faithful!
Pour out your hearts to the Eternal with praise and melodies;
let grateful music fill the air and bless His name.
5 His wrath, you see, is fleeting,
but His grace lasts a lifetime.
The deepest pains may linger through the night,
but joy greets the soul with the smile of morning.
6 When things were quiet and life was easy, I said in arrogance,
“Nothing can shake me.”
7 By Your grace, Eternal,
I thought I was as strong as a mountain;
But when You left my side and hid away,
I crumbled in fear.
8 O Eternal One, I called out to You;
I pleaded for Your compassion and forgiveness:
9 “I’m no good to You dead! What benefits come from my rotting corpse?
My body in the grave will not praise You.
No songs will rise up from the dust of my bones.
From dust comes no proclamation of Your faithfulness.
10 Hear me, Eternal Lord—please help me,
Eternal One—be merciful!”
11 You did it: You turned my deepest pains into joyful dancing;
You stripped off my dark clothing
and covered me with joyful light.
12 You have restored my honor. My heart is ready to explode, erupt in new songs!
It’s impossible to keep quiet!
Eternal One, my God, my Life-Giver, I will thank You forever.
Psalm 32
A contemplative song[a] of David.
The psalms celebrate God’s forgiveness that comes through confession and repentance. Some interpreters link this psalm to David’s sin with Bathsheba after Nathan had exposed his transgression, but the king certainly had other failings. Even if we do not associate this psalm with any personal transgression by David, it serves well as a model confession for those who are painfully aware of their sin.
1 How happy is the one whose wrongs are forgiven,
whose sin is hidden from sight.
2 How happy is the person whose sin the Eternal will not take into account.[b]
How happy are those who no longer lie, to themselves or others.
3 When I refused to admit my wrongs, I was miserable,
moaning and complaining all day long
so that even my bones felt brittle.
4 Day and night, Your hand kept pressing on me.
My strength dried up like water in the summer heat;
You wore me down.
[pause][c]
5 When I finally saw my own lies,
I owned up to my sins before You,
and I did not try to hide my evil deeds from You.
I said to myself, “I’ll admit all my sins to the Eternal,”
and You lifted and carried away the guilt of my sin.
[pause]
6 So let all who are devoted to You
speak honestly to You now, while You are still listening.
For then when the floods come, surely the rushing water
will not even reach them.
7 You are my hiding place.
You will keep me out of trouble
and envelop me with songs that remind me I am free.
[pause]
8 I will teach you and tell you the way to go and how to get there;
I will give you good counsel, and I will watch over you.
9 But don’t be stubborn and stupid like horses and mules
who, if not reined by leather and metal,
will run wild, ignoring their masters.
10 Tormented and empty are wicked and destructive people,
but the one who trusts in the Eternal is wrapped tightly in His gracious love.
11 Express your joy; be happy in Him, you who are good and true.
Go ahead, shout and rejoice aloud, you whose hearts are honest and straightforward.
Book Two
This second book of psalms (Psalms 42–72) has a few unique features. First, it is the only book of the five that contains psalms ascribed to the sons of Korah, a group of Levite temple singers. Second, it uses two rather obscure Hebrew terms in the superscriptions of almost half of these psalms. Maskil, which may be related to contemplation, is translated “contemplative poem” or “song” (42; 44–45; 52–55) and miktam, whose meaning is unclear, is translated “a prayer” (56–60). Third, in referring to God this second book shows a preference for the word “God” over the name “the Eternal One” that appears as “YHWH” in the Hebrew Scriptures.
Throughout the Bible, the creator and covenant God is referred to in many ways. Generally speaking, the names and titles used indicate something of His character and nature. The title “God” implies His unique majesty and power; no one is like Him. The name, translated “The Eternal One” and also “The Eternal,” is God’s covenant name revealed uniquely to Israel. As the translation suggests, the divine name implies that the one True God transcends time and yet He is “with” His people.
Psalm 42[a]
For the worship leader. A contemplative song[b] of the sons of Korah.
1 My soul is dry and thirsts for You, True God,
as a deer thirsts for water.
2 I long for the True God who lives.
When can I stand before Him and feel His comfort?
3 Right now I’m overwhelmed by my sorrow and pain;
I can’t stop feasting on my tears.
People crowd around me and say,
“Where is your True God whom you claim will save?”
4 With a broken heart,
I remember times before
When I was with Your people. Those were better days.
I used to lead them happily into the True God’s house,
Singing with joy, shouting thanksgivings with abandon,
joining the congregation in the celebration.
5 Why am I so overwrought?
Why am I so disturbed?
Why can’t I just hope in God?
Despite all my emotions, I will believe and praise the One
who saves me and is my life.
6 My God, my soul is so traumatized;
the only help is remembering You wherever I may be;
From the land of the Jordan to Hermon’s high place
to Mount Mizar.
7 In the roar of Your waterfalls,
ancient depths surge, calling out to the deep.
All Your waves break over me;
am I drowning?
8 Yet in the light of day, the Eternal shows me His love.
When night settles in and all is dark, He keeps me company—
His soothing song, a prayerful melody to the True God of my life.
9 Even still, I will say to the True God, my rock and strength:
“Why have You forgotten me?
Why must I live my life so depressed, crying endlessly
while my enemies have the upper hand?”
10 My enemies taunt me.
They shatter my soul the way a sword shatters a man’s bones.
They keep taunting all the day long,
“Where is He, your True God?”
11 Why am I so overwrought,
Why am I so disturbed?
Why can’t I just hope in God?
Despite all my emotions, I will believe and praise the One
who saves me, my God.
Psalm 43[c]
1 Plead for me; clear my name, O God. Prove me innocent
before immoral people;
Save me from their lies,
their unjust thoughts and deeds.
2 You are the True God—my shelter, my protector, the one whom I lean on.
Why have You turned away from me? Rejected me?
Why must I go around, overwrought, mourning,
suffering under the weight of my enemies?
3 O my God, shine Your light and truth
to help me see clearly,
To lead me to Your holy mountain,
to Your home.
4 Then I will go to God’s altar with nothing to hide.
I will go to God, my rapture;
I will sing praises to You and play my strings,
unloading my cares, unleashing my joys, to You, God, my God.
5 O my soul, why are you so overwrought?
Why are you so disturbed?
Why can’t I just hope in God? Despite all my emotions, I will hope in God again.
I will believe and praise the One
who saves me and is my life,
My Savior and my God.
8 The Eternal told me to take a large tablet and write—“Swift the Spoils of War and Speedy Comes the Attacker”— 2 and to get believable witnesses, both the priest Uriah and Zechariah (Jeberechiah’s son), to watch me do it. 3 I approached the prophetess—a woman who, like me, speaks for God—and she became pregnant and had a son, whom the Eternal said I should name Maher-shalal-hash-baz (Swift-the-Spoils-of-War-and-Speedy-Comes-the-Attacker); 4 because before he is old enough to say “My father” or “My mother” the wealth of Damascus and the spoil of Samaria will be carted off to become the property of their enemy, the king of Assyria.
Prophets like Isaiah not only speak their messages, but they sometimes act them out. Isaiah is a master of both prophetic speech and prophetic acts. It is common for God to ask prophets to expose important aspects of their families’ lives to demonstrate a message He wants to convey. Perhaps it is because the prophet speaks for God and Israel is God’s family. In this case, God tells Isaiah to embed His message into the name of his child. And what is that message? “Ahaz, the two countries currently threatening you will soon be conquered by a greater power—Assyria. It will attack quickly, defeat soundly, and carry off the spoils of war from Damascus and Samaria. So there is no need to fear them; instead, trust in your God.”
5 The Eternal One explained to me,
6 Eternal One: This disaster will happen because this people have rejected the stream of Shiloah
that flows gently to Zion.
Instead they rejoice over Rezin and Remaliah’s son.
7 Just watch—the Lord will overwhelm them
with great waves of the Euphrates River.
Like a river, Assyrian might and glory will bear down on them;
it will rise over its banks as unstoppable as a raging flood.
8 This Mesopotamian power will pour into Judah, rise and pass through,
wreaking near-fatal havoc.
And its reach will extend over all your land.
God, be with us.
9 Go ahead, make your alliances, you peoples, yet you’ll be crushed.
Listen closely, even if you’re far away:
Get ready for battle—get ready to be battered;
get ready for battle—get ready to be shattered.
10 Go ahead, devise your plans, but they will fail;
your proclamations won’t matter because God is with us.
No one wants to believe that God would use foreign power to wreak destruction on other lands and peoples. Yet, as God is holy, so God’s place must be holy. He simply cannot dwell where holiness is not. He cannot make a larger-than-life Zion out of an earthly Jerusalem, unless that place (and its people, of course) are right. At best, these people seem to think that paying lip service to God is enough; at worst, they don’t even care about God. A simple explanation is the people must be clean and holy. And this condition of rightness, holiness, and cleanliness is a product of how they are—in relation not only to God, but also to each other and the very land itself; these things are inseparable. The consequences of their failure to ensure the holiness of this sacred place by being right with God, land, and others are dire indeed. God must cleanse His people and place because He determines to be represented within and by them. So, better days will come again, and His covenant people will be set right and be happy and prosperous again.
11 See, this is what the Eternal told me. God leaned in close—His strong hand on me—to keep me from following these people.
12 Eternal One: Don’t call for an alliance, like all the rest of this people do.
Don’t fear what they fear, or dread what they dread.
13 After all, only the Eternal, Commander of heavenly armies, should terrify you.
Only God is holy. Only God should leave you trembling.
14 Look what I’m going to do in Zion:
The Eternal will be for you a sacred place,
But for both houses of Israel I’ll also be a stone that blocks their way
and a rock that trips them up;
For those who live in Jerusalem, I’ll be a trap and a snare.
15 Many will stumble over them. They will trip and be broken;
they’ll succumb to capture and be grabbed up.
6 For the sake of the church, brothers and sisters, we insist in the name of our Lord Jesus the Anointed that you withdraw from any brother or sister who is out of order and unwilling to work, who is straying from the line of teaching we passed on to all of you. 7 You know how essential it is to imitate us in the way we live life. We were never undisciplined 8 nor did we take charity from anyone while we were with you. Instead, you saw how we worked very hard day and night so we wouldn’t be a burden to even one person in the community. 9 We had the right to depend on your help and hospitality, as you know; but we wanted to give you a model you could follow, to lay a path of footprints for you to walk in. 10 This is exactly why, while with you, we commanded you: “Anyone not willing to work shouldn’t get to eat!” 11 You see, we are hearing that some folks in the community are out of step with our teaching; they are idle, not working, but really busy doing nothing—and yet still expect to be fed! 12 If this is you or someone else in the community, we insist and urge you in the Lord Jesus the Anointed that you go to work quietly, earn your keep, put food on your own table, and supply your own necessities. 13 And to the rest of you, brothers and sisters, never grow tired of doing good.
14 If someone disregards the instructions of this letter, make a note of who it is and don’t have anything to do with that person so that this one may be shamed. 15 Don’t consider someone like this an enemy (he is an enemy only to himself) but warn him as if you were redirecting your own brother.
Work is part of the ongoing work of creation, an aspect of God’s image in us. Those who do not work will be unfulfilled and a burden to those around them.
16 And now, dear friends, may the Lord of peace Himself grace you with peace always and in everything. May the Lord be present with all of you.
17 This final greeting is by me, Paul, written by my own hand. This is my signature, letting you know that this is a genuine letter from me, and so I write to you:
18 May the grace of our Lord Jesus the Anointed be with all of you.
31 Simon, Simon, how Satan has pursued you, that he might make you part of his harvest. 32 But I have prayed for you. I have prayed that your faith will hold firm and that you will recover from your failure and become a source of strength for your brothers here.
Peter: 33 Lord, what are You talking about? I’m going all the way to the end with You—to prison, to execution—I’m prepared to do anything for You.
Jesus: 34 No, Peter, the truth is that before the rooster crows at dawn, you will have denied that you even know Me, not just once, but three times. 35 Remember when I sent you out with no money, no pack, not even sandals? Did you lack anything?
Disciples: Not a thing.
Jesus: 36 It’s different now. If you have some savings, take them with you. If you have a pack, fill it and bring it. If you don’t have a sword, sell your coat and buy one. 37 Here’s the truth: what the Hebrew Scriptures said, “And He was taken as one of the criminals,”[a] must come to fruition in Me. These words must come true.
Disciples: 38 Look, Lord, we have two swords here.
Jesus: That’s enough.
The Voice Bible Copyright © 2012 Thomas Nelson, Inc. The Voice™ translation © 2012 Ecclesia Bible Society All rights reserved.