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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 119:49-72

ז (Zayin)

⁴⁹Remember your word to your servant,
for you have given me hope.
⁵⁰This^[a] is what comforts me in my trouble,
for your promise revives me.^[b]
⁵¹Arrogant people do nothing but scoff at me.^[c]
Yet I do not turn aside from your law.
⁵²I remember your ancient regulations,^[d]
O Lord, and console myself.^[e]
⁵³Rage takes hold of me because of the wicked,
those who reject your law.
⁵⁴Your statutes have been my songs^[f]
in the house where I live.^[g]
⁵⁵I remember your name during the night, O Lord,
and I will keep^[h] your law.
⁵⁶This^[i] has been my practice,
for I observe your precepts.

ח (Khet)

⁵⁷The Lord is my source of security.^[j]
I have determined^[k] to follow your instructions.^[l]
⁵⁸I seek your favor^[m] with all my heart.
Have mercy on me as you promised.^[n]
⁵⁹I consider my actions^[o]
and follow^[p] your rules.
⁶⁰I keep your commands eagerly
and without delay.^[q]
⁶¹The ropes of the wicked tighten around^[r] me,
but I do not forget your law.
⁶²In the middle of the night I arise^[s] to thank you
for your just regulations.
⁶³I am a friend to all your loyal followers,^[t]
and to those who keep your precepts.
⁶⁴O Lord, your loyal love fills the earth.
Teach me your statutes!

ט (Tet)

⁶⁵You are good^[u] to your servant,
O Lord, just as you promised.^[v]
⁶⁶Teach me proper discernment^[w] and understanding.
For I consider your commands to be reliable.^[x]
⁶⁷Before I was afflicted I used to stray off,^[y]
but now I keep your instructions.^[z]
⁶⁸You are good and you do good.
Teach me your statutes.
⁶⁹Arrogant people smear my reputation with lies,^[aa]
but I observe your precepts with all my heart.
⁷⁰Their hearts are calloused,^[ab]
but I find delight in your law.
⁷¹It was good for me to suffer,
so that I might learn your statutes.
⁷²The law you have revealed is more important to me
than thousands of pieces of gold and silver.^[ac]

Footnotes

Psalm 119:50 tn The demonstrative “this” refers back to the hope just mentioned or forward to the statement in the second line concerning the promise’s power to revive. See the note on the word “me” at the end of the verse for further discussion.
Psalm 119:50 tn The hope generated by the promise (see v. 49b) brings comfort because (note “for” at the beginning of the line) the promise revives the psalmist’s spirits. Another option is to take כִּי (ki) at the beginning of the second line in the sense of “that,” in which case “this” refers to the promise’s power to revive.
Psalm 119:51 tn Heb “scoff at me to excess.”
Psalm 119:52 tn Heb “I remember your regulations from of old.” The prepositional phrase “from of old” apparently modifies “your regulations,” alluding to the fact that God revealed them to Israel in the distant past. Another option is to understand the prepositional phrase as modifying the verb, in which case one might translate, “I have long remembered your regulations.”
Psalm 119:52 tn Or “find comfort.”
Psalm 119:54 tn Heb “songs were your statutes to me.”
Psalm 119:54 tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident foreigner (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).
Psalm 119:55 tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.
Psalm 119:56 tn Heb “this has been to me.” The demonstrative “this” (1) refers back to the practices mentioned in vv. 54-55, or (2) looks forward to the statement in the second line, in which case the כִּי (ki) at the beginning of the second line should be translated “that.”
Psalm 119:57 tn Heb “my portion [is] the Lord.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel (see Ps 16:5).
Psalm 119:57 tn Heb “I said.”
Psalm 119:57 tn Heb “to keep your words” (see v. 9).
Psalm 119:58 tn Heb “I appease your face.”
Psalm 119:58 tn Heb “according to your word.”
Psalm 119:59 tn Heb “my ways.”
Psalm 119:59 tn Heb “and I turn my feet toward.”
Psalm 119:60 tn Heb “I hurry and I do not delay to keep your commands.”
Psalm 119:61 tn Heb “surround.”
Psalm 119:62 tn The psalmist uses an imperfect verbal form to emphasize that this is his continuing practice.
Psalm 119:63 tn Heb “to all who fear you.”
Psalm 119:65 tn Heb “do good.”
Psalm 119:65 tn Heb “according to your word.”
Psalm 119:66 tn Heb “goodness of taste.” Here “taste” refers to moral and ethical discernment.
Psalm 119:66 tn Heb “for I believe in your commands.”
Psalm 119:67 tn Heb “before I suffered, I was straying off.”
Psalm 119:67 tn Heb “your word.”
Psalm 119:69 tn Heb “smear over me a lie.”
Psalm 119:70 tn Heb “their heart is insensitive like fat.”
Psalm 119:72 tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”

Psalm 49

Psalm 49^[a]

For the music director, a psalm by the Korahites.

49 Listen to this, all you nations.
Pay attention, all you inhabitants of the world.^[b]
²Pay attention, all you people,^[c]
both rich and poor.
³I will declare a wise saying;^[d]
I will share my profound thoughts.^[e]
⁴I will learn a song that imparts wisdom;
I will then sing my insightful song to the accompaniment of a harp.^[f]
⁵Why should I be afraid in times of trouble,^[g]
when the sinful deeds of deceptive men threaten to overwhelm me?^[h]
⁶They trust^[i] in their wealth
and boast^[j] in their great riches.
⁷Certainly a man cannot rescue his brother;^[k]
he cannot pay God an adequate ransom price^[l]
⁸(the ransom price for a human life^[m] is too high,
and people go to their final destiny),^[n]
⁹so that he might continue to live^[o] forever
and not experience death.^[p]
¹⁰Surely^[q] one sees^[r] that even wise people die;^[s]
fools and spiritually insensitive people all pass away^[t]
and leave their wealth to others.^[u]
¹¹Their grave becomes their permanent residence,
their eternal dwelling place.^[v]
They name their lands after themselves,^[w]
¹²but, despite their wealth, people do not last.^[x]
They are like animals^[y] that perish.^[z]
¹³This is the destiny of fools,^[aa]
and of those who approve of their philosophy.^[ab] (Selah)
¹⁴They will travel to Sheol like sheep,^[ac]
with death as their shepherd.^[ad]
The godly will rule^[ae] over them when the day of vindication dawns.^[af]
Sheol will consume their bodies, and they will no longer live in impressive houses.^[ag]
¹⁵But^[ah] God will rescue^[ai] my life^[aj] from the power^[ak] of Sheol;
certainly^[al] he will pull me to safety.^[am] (Selah)
¹⁶Do not be afraid when a man becomes rich^[an]
and his wealth multiplies.^[ao]
¹⁷For he will take nothing with him when he dies;
his wealth will not follow him down into the grave.^[ap]
¹⁸He pronounces this blessing on himself while he is alive:
“May men praise you, for you have done well.”
¹⁹But he will join his ancestors;^[aq]
they will never again see the light of day.^[ar]
²⁰Wealthy people do not understand;^[as]
they are like animals^[at] that perish.^[au]

Footnotes

Psalm 49:1 sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.
Psalm 49:1 tn The rare noun חָלֶד (kheled, “world”) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on “world” there).
Psalm 49:2 tn Heb “even the sons of mankind, even the sons of man.” Because of the parallel line, where “rich and poor” are mentioned, some treat these expressions as polar opposites, with בְּנֵי אָדָם (b^ene ʾadam) referring to the lower classes and בְּנֵי אִישׁ (b^ene ʾish) to higher classes (cf. NIV, NRSV). But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; 62:9; Lam 3:33). It is better to understand “even the sons of mankind” and “even the sons of man” as synonymous expressions (cf. NEB “all mankind, every living man”). The repetition emphasizes the need for all people to pay attention, for the psalmist’s message is relevant to everyone.
Psalm 49:3 tn Heb “my mouth will speak wisdom.” According to BDB 315 s.v. חָכְמָה the plural חָכְמוֹת (khokhmot, “wisdom”) indicates degree or emphasis here.
Psalm 49:3 tn Heb “and the meditation of my heart [i.e., mind] is understanding.” The Hebrew term הָגוּת (hagut, “meditation”), derived from הָגָה (hagah, “to recite quietly; to meditate”), here refers to thoughts that are verbalized (see the preceding line). The plural form תְבוּנוֹת (t^evunot, “understanding”) indicates degree or emphasis (see GKC 397-98 §124.e).
Psalm 49:4 tn Heb “I will turn my ear to a wise saying, I will open [i.e., “reveal; explain”] my insightful saying with a harp.” In the first line the psalmist speaks as a pupil who learns a song of wisdom from a sage. This suggests that the resulting insightful song derives from another source, perhaps God himself. Elsewhere the Hebrew word pair חִידָה/מָשָׁל (mashal/khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), lessons from history (Ps 78:2), and proverbial sayings (Prov 1:6). Here it appears to refer to the insightful song that follows, which reflects on the mortality of humankind and the ultimate inability of riches to prevent the inevitable—death. Another option is that the word pair refers more specifically to the closely related proverbial sayings of vv. 12, 20 (note the use of the verb מָשָׁל, mashal, “to be like” in both verses). In this case the psalmist first hears the sayings and then explains (Heb “opens”) their significance (see vv. 5-11, 13-19).
Psalm 49:5 tn Heb “days of trouble.” The phrase also occurs in Ps 94:13. The question is rhetorical; there is no reason to be afraid when the rich oppressors threaten the weak (see v. 17). The following verses explain why this is so.
Psalm 49:5 tc The MT has, “the iniquity of my heels surrounds me.” The clause is best understood as temporal and as elaborating on the preceding phrase “times of trouble.” If the MT is retained, the genitive “of my heels” would probably indicate location (“the iniquity at my heels”); the sinful actions of the rich threaten to overtake the psalmist, as it were. It is better, however, to emend עֲקֵבַי (ʿaqivay, “my heels”) to either (1) עֲקֻבַּי (ʿaqubay, “my deceitful ones,” i.e., “those who deceive me” [from the adjective עָקֹב (ʿaqov), “deceitful,” see Jer 17:9]) or (2) עֹקְבַי (ʿoq^evay, “those who deceive me” [a suffixed active participle from עָקַב, ʿaqav, “betray, deceive”]). Origen’s transliteration of the Hebrew text favors the first of these options. Either of the emendations provides a much smoother transition to v. 6, because “those who trust in their wealth” would then be appositional to “those who deceive me.”
Psalm 49:6 tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).
Psalm 49:6 tn The imperfect verbal form emphasizes their characteristic behavior.
Psalm 49:7 tn Heb “a brother, he surely does not ransom, a man.” The sequence אָח...אִישׁ (ʾakh…ʾish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אִישׁ...אָח (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew mss, is to emend “brother” to the similar sounding אַךְ (ʾakh, “surely; but”) which occurs in v. 15 before the verb פָּדָה (padah, “ransom”). If this reading is accepted the Qal imperfect יִפְדֶּה (yifdeh, “he can [not] ransom”) would need to be emended to a Niphal (passive) form, יִפָּדֶה (yippadeh, “he can[not] be ransomed”) unless one understands the subject of the Qal verb to be indefinite (“one cannot redeem a man”). (A Niphal imperfect can be collocated with a Qal infinitive absolute. See GKC 344-45 §113.w.) No matter how one decides the textual issues, the imperfect in this case is modal, indicating potential, and the infinitive absolute emphasizes the statement.
Psalm 49:7 tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.
Psalm 49:8 tn Heb “their life.” Some emend the text to “his life,” understanding the antecedent of the pronoun as “brother” in v. 7. However, the man and brother of v. 7 are representative of the human race in general, perhaps explaining why a plural pronoun appears in v. 8. Of course, the plural pronoun could refer back to “the rich” mentioned in v. 6. Another option (the one assumed in the translation) is that the suffixed mem is enclitic. In this case the “ransom price for human life” is referred to an abstract, general way.
Psalm 49:8 tn Heb “and one ceases forever.” The translation assumes an indefinite subject which in turn is representative of the entire human race (“one,” that refers to human beings without exception). The verb חָדַל (khadal, “cease”) is understood in the sense of “come to an end; fail” (i.e., die). Another option is to translate, “and one ceases/refrains forever.” In this case the idea is that the living, convinced of the reality of human mortality, give up all hope of “buying off” God and refrain from trying to do so.
Psalm 49:9 tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 7. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment.
Psalm 49:9 tn Heb “see the Pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24 HT [55:23 ET]; 103:4).
Psalm 49:10 tn The particle כִּי (ki) is understood here as asseverative (emphatic).
Psalm 49:10 tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).
Psalm 49:10 tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.
Psalm 49:10 tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (baʿar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
Psalm 49:10 sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.
Psalm 49:11 tc Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (q^evarim, “graves”). This assumes that the letters ב (bet) and ר (resh) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (bet ʿolam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.
Psalm 49:11 sn Naming their lands after themselves is a claim of possession.
Psalm 49:12 tn Heb “but mankind in honor does not remain.” The construction vav (ו) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר (y^eqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין (yalin, “remains”) to יָבִין (yavin, “understands”) but this is an unnecessary accommodation to the wording of v. 20.
Psalm 49:12 tn Or “cattle.”
Psalm 49:12 tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.
Psalm 49:13 tn Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun דֶּרֶךְ (derekh, “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.
Psalm 49:13 tn Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition ב (bet) introduces the object/cause of one’s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.
Psalm 49:14 tn Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shattu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shit, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).
Psalm 49:14 tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.
Psalm 49:14 tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.
Psalm 49:14 tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the Lord will deliver the oppressed from the rich (see v. 15) and send the oppressors to Sheol.
Psalm 49:14 tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.
Psalm 49:15 tn Or “certainly.”
Psalm 49:15 tn Or “redeem.”
Psalm 49:15 tn Or “me.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
Psalm 49:15 tn Heb “hand.”
Psalm 49:15 tn Or “for.”
Psalm 49:15 tn Heb “he will take me.” To improve the poetic balance of the verse, some move the words “from the power of Sheol” to the following line. The verse would then read: “But God will rescue my life; / from the power of Sheol he will certainly deliver me” (cf. NEB).sn According to some, the psalmist here anticipates the resurrection (or at least an afterlife in God’s presence). But it is more likely that the psalmist here expresses his hope that God will rescue him from premature death at the hands of the rich oppressors denounced in the psalm. The psalmist is well aware that all (the wise and foolish) die (see vv. 7-12), but he is confident God will lead him safely through the present “times of trouble” (v. 5) and sweep the wicked away to their final destiny. The theme is a common one in the so-called wisdom psalms (see Pss 1, 34, 37, 112). For a fuller discussion of the psalmists’ view of the afterlife, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 284-88.
Psalm 49:16 sn When a man becomes rich. Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5-6).
Psalm 49:16 tn Heb “when the glory of his house grows great.”
Psalm 49:17 tn Heb “his glory will not go down after him.”
Psalm 49:19 tn Verses 18-19a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences.
Psalm 49:19 tn Heb “light.” The words “of day” are supplied in the translation for clarification.
Psalm 49:20 tn Heb “mankind in honor does not understand.” The Hebrew term יְקָר (y^eqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend יָבִין (yavin, “understands”) to יָלִין (yalin, “remains”), but this is an unnecessary accommodation to the wording of v. 12.
Psalm 49:20 tn Or “cattle.”
Psalm 49:20 tn The Hebrew verb is derived from דָּמָה (damah, “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (damah, “be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [I דָּמַה, “be silent,” and II דָּמַה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding.

Psalm 53

Psalm 53^[a]

For the music director, according to the machalath style;^[b] a well-written song^[c] by David.

53 Fools say to themselves,^[d] “There is no God.”^[e]
They sin and commit evil deeds;^[f]
none of them does what is right.^[g]
²God looks down from heaven^[h] at the human race,^[i]
to see if there is anyone who is wise^[j] and seeks God.^[k]
³Everyone rejects God;^[l]
they are all morally corrupt.^[m]
None of them does what is right,^[n]
not even one!
⁴All those who behave wickedly^[o] do not understand^[p]—
those who devour my people as if they were eating bread,
and do not call out to God.
⁵They are absolutely terrified,^[q]
even by things that do not normally cause fear.^[r]
For God annihilates^[s] those who attack you.^[t]
You are able to humiliate them because God has rejected them.^[u]
⁶I wish the deliverance^[v] of Israel would come from Zion!
When God restores the well-being of his people,^[w]
may Jacob rejoice,^[x]
may Israel be happy!^[y]

Footnotes

Psalm 53:1 sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5-6, and in the use of the divine name. Ps 14 uses “the Lord” (יְהוָה, y^ehvah, “Yahweh”) in vv. 2a, 4, 6, and 7, while Ps 53 employs “God” (אֱלֹהִים, ’elohim) throughout, as one might expect in Pss 42-83, where the name “Yahweh” is relatively infrequent. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.
Psalm 53:1 tn The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.
Psalm 53:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.
Psalm 53:1 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
Psalm 53:1 sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
Psalm 53:1 tn Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (ʿalilah, “a deed”) instead of עָוֶל (ʿaval, “injustice”). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism—living as if there is no God who will hold them accountable for their actions—makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
Psalm 53:1 tn Heb “there is none that does good.”
Psalm 53:2 sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.
Psalm 53:2 tn Heb “upon the sons of man.”
Psalm 53:2 tn Or “acts wisely.” The Hiphil is exhibitive.
Psalm 53:2 tn That is, who seeks to have a relationship with God by obeying and worshiping him.
Psalm 53:3 tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol, “the whole/all”) instead of כֻּלּוֹ (kullo, “all of it”) and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).
Psalm 53:3 tn Heb “together they are corrupt.”
Psalm 53:3 tn Heb “there is none that does good.”
Psalm 53:4 tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”
Psalm 53:4 tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).
Psalm 53:5 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (“absolutely”).
Psalm 53:5 tn Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.
Psalm 53:5 tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7.
Psalm 53:5 tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”
Psalm 53:5 tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.
Psalm 53:6 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
Psalm 53:6 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (sh^evut) is apparently a cognate accusative of שׁוּב (shuv).
Psalm 53:6 tn The verb form is jussive.
Psalm 53:6 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

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Colossians 1:24-2:7

²⁴Now I rejoice in my sufferings for you, and I fill up in my physical body—for the sake of his body, the church—what is lacking in the sufferings of Christ. ²⁵I became a servant of the church according to the stewardship^[a] from God—given to me for you—in order to complete^[b] the word of God, ²⁶that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. ²⁷God wanted to make known to them the glorious^[c] riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. ²⁸We proclaim him by instructing^[d] and teaching^[e] all people^[f] with all wisdom so that we may present every person mature^[g] in Christ. ²⁹Toward this goal^[h] I also labor, struggling according to his power that powerfully^[i] works in me.

2 For I want you to know how great a struggle I have for you,^[j] and for those in Laodicea, and for those who have not met me face to face.^[k] ²My goal is that^[l] their hearts, having been knit together^[m] in love, may be encouraged, and that^[n] they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ,^[o] ³in whom are hidden all the treasures of wisdom and knowledge. ⁴I say this so that no one will deceive you through arguments^[p] that sound reasonable.^[q] ⁵For though^[r] I am absent from you in body, I am present with you in spirit, rejoicing to see^[s] your morale^[t] and the firmness of your faith in Christ.

Warnings Against the Adoption of False Philosophies

⁶Therefore, just as you received Christ Jesus as Lord,^[u] continue to live your lives^[v] in him, ⁷rooted^[w] and built up in him and firm^[x] in your^[y] faith just as you were taught, and overflowing with thankfulness.

Footnotes

Colossians 1:25 tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”
Colossians 1:25 tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.
Colossians 1:27 tn The genitive noun τῆς δόξης (tēs doxēs) is an attributive genitive and has therefore been translated as “glorious riches.”
Colossians 1:28 tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct, admonish, warn, instruct.” After the participle νουθετοῦντες (nouthetountes, “instructing”) the words πάντα ἄνθρωπον (panta anthrōpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.
Colossians 1:28 tn The two participles “instructing” (νουθετοῦντες, nouthetountes) and “teaching” (διδάσκοντες, didaskontes) are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).
Colossians 1:28 tn Here ἄνθρωπον (anthrōpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.
Colossians 1:28 tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.
Colossians 1:29 tn The Greek phrase εἴς ὅ (eis ho, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”
Colossians 1:29 tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”
Colossians 2:1 tn Or “I want you to know how hard I am working for you…”
Colossians 2:1 tn Grk “as many as have not seen my face in the flesh.”
Colossians 2:2 tn Verse two begins a subordinate ἵνα (hina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.
Colossians 2:2 tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.
Colossians 2:2 tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians—the first is “encouragement” and the second is “full assurance.”
Colossians 2:2 tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou theou, Christou, “of God, [namely,] Christ”; so P⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 365 945 1505). Several witnesses, especially later Byzantines, read “of the God and Father, and of Christ” (D² K L 075 [0208 0278] M). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.
Colossians 2:4 tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).”
Colossians 2:4 sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.
Colossians 2:5 tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).
Colossians 2:5 tn Grk “rejoicing and seeing.”
Colossians 2:5 tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).
Colossians 2:6 tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Christon Iēsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.
Colossians 2:6 tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.
Colossians 2:7 tn Or “having been rooted.”
Colossians 2:7 sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).
Colossians 2:7 tn Or “the.” The Greek text has the article τῇ (tē), not the possessive pronoun ὑμῶν (humōn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

Luke 6:27-38

²⁷“But I say to you who are listening: Love your enemies,^[a] do good to those who hate you, ²⁸bless those who curse you, pray for those who mistreat^[b] you. ²⁹To the person who strikes you on the cheek,^[c] offer the other as well,^[d] and from the person who takes away your coat,^[e] do not withhold your tunic^[f] either.^[g] ³⁰Give to everyone who asks you,^[h] and do not ask for your possessions^[i] back^[j] from the person who takes them away. ³¹Treat others^[k] in the same way that you would want them to treat you.^[l]

³²“If^[m] you love those who love you, what credit is that to you? For even sinners^[n] love those who love them.^[o] ³³And^[p] if you do good to those who do good to you, what credit is that to you? Even^[q] sinners^[r] do the same. ³⁴And if you lend to those from whom you hope to be repaid,^[s] what credit is that to you? Even sinners^[t] lend to sinners, so that they may be repaid in full.^[u] ³⁵But love your enemies, and do good, and lend, expecting nothing back.^[v] Then^[w] your reward will be great, and you will be sons^[x] of the Most High,^[y] because he is kind to ungrateful and evil people.^[z] ³⁶Be merciful,^[aa] just as your Father is merciful.

Do Not Judge Others

³⁷“Do^[ab] not judge,^[ac] and you will not be judged;^[ad] do not condemn, and you will not be condemned; forgive,^[ae] and you will be forgiven. ³⁸Give, and it will be given to you: A good measure, pressed down, shaken together, running over,^[af] will be poured^[ag] into your lap. For the measure you use will be the measure you receive.”^[ah]

Footnotes

Luke 6:27 sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.
Luke 6:28 tn The substantival participle ἐπηρεαζόντων (epēreazontōn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).
Luke 6:29 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
Luke 6:29 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
Luke 6:29 tn Or “cloak.”
Luke 6:29 tn See the note on the word “tunics” in 3:11.
Luke 6:29 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
Luke 6:30 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
Luke 6:30 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
Luke 6:30 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.
Luke 6:31 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
Luke 6:31 sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form. It is stated negatively in Tobit 4:15, and can also be found in the Talmud in a story about the great rabbi Hillel, who is said to have told a Gentile who asked to be taught the Torah, “What is hateful to you, do not do to your neighbor; that is the whole Torah, while the rest is the commentary thereof; go and learn it” (b. Shabbat 31a).
Luke 6:32 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
Luke 6:32 sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.
Luke 6:32 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go further than sinners do. The examples replay vv. 29-30.
Luke 6:33 tc ‡ Three key mss (P⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁸ has the word in brackets, indicating doubts as to its authenticity.
Luke 6:33 tc Most mss (A D L Θ Ξ Ψ ƒ¹³ 33 M lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few significant mss (א B W 700 892* 1241) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.
Luke 6:33 sn See the note on the word sinners in v. 32.
Luke 6:34 tn Grk “to receive,” but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
Luke 6:34 sn See the note on the word sinners in v. 32.
Luke 6:34 tn Grk “to receive as much again.”
Luke 6:35 tn Or “in return.”
Luke 6:35 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
Luke 6:35 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
Luke 6:35 sn That is, “sons of God.”
Luke 6:35 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
Luke 6:36 sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
Luke 6:37 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 6:37 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.
Luke 6:37 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
Luke 6:37 sn On forgive see Luke 11:4; 1 Pet 3:7.
Luke 6:38 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
Luke 6:38 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
Luke 6:38 tn Grk “by the measure with which you measure it will be measured back to you.”

New English Translation (NET)

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Book of Common Prayer

ז (Zayin)

ח (Khet)

ט (Tet)

Footnotes

Psalm 49[a]

For the music director, a psalm by the Korahites.

Footnotes

Psalm 53[a]

For the music director, according to the machalath style;[b] a well-written song[c] by David.

Footnotes

Warnings Against the Adoption of False Philosophies

Footnotes

Do Not Judge Others

Footnotes

Psalm 49^[a]

Psalm 53^[a]

For the music director, according to the machalath style;^[b] a well-written song^[c] by David.