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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 38

Psalm 38^[a]

A psalm of David, written to get God’s attention.^[b]

38 O Lord, do not continue to rebuke me in your anger.
Do not continue to punish me in your raging fury.^[c]
²For your arrows pierce^[d] me,
and your hand presses me down.^[e]
³My whole body is sick because of your judgment;^[f]
I am deprived of health because of my sin.^[g]
⁴For my sins overwhelm me;^[h]
like a heavy load, they are too much for me to bear.
⁵My wounds^[i] are infected and starting to smell,^[j]
because of my foolish sins.^[k]
⁶I am dazed^[l] and completely humiliated;^[m]
all day long I walk around mourning.
⁷For I am overcome with shame,^[n]
and my whole body is sick.^[o]
⁸I am numb with pain and severely battered;^[p]
I groan loudly because of the anxiety I feel.^[q]
⁹O Lord, you understand my heart’s desire;^[r]
my groaning is not hidden from you.
¹⁰My heart beats quickly;
my strength leaves me.
I can hardly see.^[s]
¹¹Because of my condition,^[t] even my friends and acquaintances keep their distance;^[u]
my neighbors stand far away.^[v]
¹²Those who seek my life try to entrap me;^[w]
those who want to harm me speak destructive words.
All day long they say deceitful things.
¹³But I am like a deaf man—I hear nothing;
I am like a mute who cannot speak.^[x]
¹⁴I am like a man who cannot hear
and is incapable of arguing his defense.^[y]
¹⁵Yet^[z] I wait for you, O Lord!
You will respond, O Lord, my God!
¹⁶I have prayed for deliverance, because otherwise they will gloat over me;^[aa]
when my foot slips they will arrogantly taunt me.^[ab]
¹⁷For I am about to stumble,
and I am in constant pain.^[ac]
¹⁸Yes,^[ad] I confess my wrongdoing,
and I am concerned about my sins.
¹⁹But those who are my enemies for no reason are numerous;^[ae]
those who hate me without cause outnumber me.^[af]
²⁰They repay me evil for the good I have done;
though I have tried to do good to them, they hurl accusations at me.^[ag]
²¹Do not abandon me, O Lord.
My God, do not remain far away from me.
²²Hurry and help me,^[ah] O Lord, my deliverer.

Footnotes

Psalm 38:1 sn Psalm 38. The author asks the Lord to deliver him from his enemies. He confesses his sin and recognizes that the crisis he faces is the result of divine discipline. Yet he begs the Lord not to reject him.
Psalm 38:1 tn The Hebrew text reads simply, “to cause to remember.” The same form, the Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the heading of Ps 70. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).
Psalm 38:1 tn The words “continue to” are supplied in the translation of both lines. The following verses make it clear that the psalmist is already experiencing divine rebuke/punishment. He asks that it might cease.sn Cf. Ps 38:1 with Ps 6:1, which has similar wording.
Psalm 38:2 tn The verb Hebrew נָחַת (nakhat) apparently here means “penetrate, pierce” (note the use of the Qal in Prov 17:10). The psalmist pictures the Lord as a warrior who shoots arrows at him (see Ps 7:12-13).
Psalm 38:2 tn Heb “and your hand [?] upon me.” The meaning of the verb נָחַת (nakhat) is unclear in this context. It could mean “your hand comes down on me.” It may be preferable to emend the form to וַתָּנַח (vattanakh) from the verb נוּחַ (nuakh, “rest”). In this case the text would read literally, “and your hand rests upon me” (see Isa 25:10, though the phrase is used in a positive sense there, unlike Ps 38:2).
Psalm 38:3 tn Heb “there is no soundness in my flesh from before your anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger at the psalmist’s sin.
Psalm 38:3 tn Heb “there is no health in my bones from before my sin.”
Psalm 38:4 tn Heb “pass over my head.”
Psalm 38:5 sn The reference to wounds may be an extension of the metaphorical language of v. 2. The psalmist pictures himself as one whose flesh is ripped and torn by arrows.
Psalm 38:5 tn Heb “my wounds stink, they are festering” (cf. NEB).
Psalm 38:5 tn Heb “from before my foolishness.”
Psalm 38:6 tn The verb’s precise shade of meaning in this context is not entirely clear. The verb, which literally means “to bend,” may refer to the psalmist’s posture. In Isa 21:3 it seems to mean “be confused, dazed.”
Psalm 38:6 tn Heb “I am bowed down to excess.”
Psalm 38:7 tn Heb “for my loins are filled with shame.” The “loins” are viewed here as the seat of the psalmist’s emotions. The present translation assumes that נִקְלֶה (niqleh) is derived from קָלָה (qalah, “be dishonored”). Some derive it instead from a homonymic root קָלָה (qalah), meaning “to roast.” In this case one might translate “fever” (cf. NEB “my loins burn with fever”).
Psalm 38:7 tn Heb “there is no soundness in my flesh” (see v. 3).
Psalm 38:8 tn Heb “I am numb and crushed to excess.”
Psalm 38:8 tn Heb “I roar because of the moaning of my heart.”
Psalm 38:9 tn Heb “O Lord, before you [is] all my desire.”
Psalm 38:10 tn Heb “and the light of my eyes, even they, there is not with me.” The “light of the eyes” may refer to physical energy (see 1 Sam 14:27, 29), life itself (Ps 13:3), or the ability to see (Prov 29:23).
Psalm 38:11 tn Or “wound,” or “illness.”
Psalm 38:11 tn Heb “stand [aloof].”
Psalm 38:11 tn Heb “and the ones near me off at a distance stand.”
Psalm 38:12 tn Heb “lay snares.”
Psalm 38:13 sn I am like a deaf man…like a mute. The psalmist is like a deaf mute; he is incapable of defending himself and is vulnerable to his enemies’ deception (see v. 14).
Psalm 38:14 tn Heb “and there is not in his mouth arguments.”
Psalm 38:15 tn Or perhaps “surely.”
Psalm 38:16 tn Heb “For I said, ‘Lest they rejoice over me.’” The psalmist recalls the motivating argument of his petition. He probably prefaced this statement with a prayer for deliverance (see Pss 7:1-2; 13:3-4; 28:1).
Psalm 38:16 tn Heb “they will magnify against me.” See Pss 35:26; 55:13.
Psalm 38:17 tn Heb “and my pain [is] before me continually.”
Psalm 38:18 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
Psalm 38:19 tn Heb “and my enemies, life, are many.” The noun חַיִּים (khayyim, “life”) fits very awkwardly here. The translation assumes an emendation to חִנָּם (khinnam, “without reason”; note the parallelism with שֶׁקֶר [sheqer, “falsely”] and see Pss 35:19; 69:4; Lam 3:52). The verb עָצַם (ʿatsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority (note the parallel verb רָבַב, ravav, “be many”).
Psalm 38:19 tn Heb “are many.”
Psalm 38:20 tn Heb “the ones who repay evil instead of good accuse me, instead of my pursuing good.”
Psalm 38:22 tn Heb “hurry to my help.” See Ps 22:19.

Psalm 119:25-48

ד (Dalet)

²⁵I collapse in the dirt.^[a]
Revive me with your word.^[b]
²⁶I told you about my ways^[c] and you answered me.
Teach me your statutes.
²⁷Help me to understand what your precepts mean.^[d]
Then I can meditate^[e] on your marvelous teachings.^[f]
²⁸I collapse^[g] from grief.
Sustain me by your word.^[h]
²⁹Remove me from the path of deceit.^[i]
Graciously give me^[j] your law.
³⁰I choose the path of faithfulness;
I am committed to^[k] your regulations.
³¹I hold fast^[l] to your rules.
O Lord, do not let me be ashamed.
³²I run along the path of your commands,
for you enable me to do so.^[m]

ה (He)

³³Teach me, O Lord, the lifestyle prescribed by your statutes,^[n]
so that I might observe it continually.^[o]
³⁴Give me understanding so that I might observe your law,
and keep it with all my heart.^[p]
³⁵Guide me^[q] in the path of your commands,
for I delight to walk in it.^[r]
³⁶Give me a desire for your rules,^[s]
rather than for wealth gained unjustly.^[t]
³⁷Turn my eyes away from what is worthless.^[u]
Revive me with your word.^[v]
³⁸Confirm to your servant your promise,^[w]
which you made to the one who honors you.^[x]
³⁹Take away the insults that I dread.^[y]
Indeed,^[z] your regulations are good.
⁴⁰Look, I long for your precepts.
Revive me with your deliverance.^[aa]

ו (Vav)

⁴¹May I experience your loyal love,^[ab] O Lord,
and your deliverance,^[ac] as you promised.^[ad]
⁴²Then I will have a reply for the one who insults me,^[ae]
for I trust in your word.
⁴³Do not completely deprive me of a truthful testimony,^[af]
for I await your justice.
⁴⁴Then I will keep^[ag] your law continually
now and for all time.^[ah]
⁴⁵I will be secure,^[ai]
for I seek your precepts.
⁴⁶I will speak^[aj] about your regulations before kings
and not be ashamed.
⁴⁷I will find delight in your commands,
which I love.
⁴⁸I will lift my hands to^[ak] your commands,
which I love,
and I will meditate on your statutes.

Footnotes

Psalm 119:25 tn Heb “my soul clings to the dirt.” The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
Psalm 119:25 tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”
Psalm 119:26 tn Heb “my ways I proclaimed.”
Psalm 119:27 tn Heb “the way of your precepts make me understand.”
Psalm 119:27 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
Psalm 119:27 tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).
Psalm 119:28 tn Some translate “my soul weeps,” taking the verb דָלַף (dalaf) from a root meaning “to drip; to drop” (BDB 196 s.v. דֶּלַף). On the basis of cognate evidence from Arabic and Akkadian, HALOT 223 s.v. II דלף proposes a homonymic root here, meaning “be sleepless.” Following L. C. Allen (Psalms 101-150 [WBC], 127, 135) the translation assumes that the verb is cognate with Ugaritic dlp, “to collapse; to crumple” in CTA 2 iv. 17, 26. See G. R. Driver, Canaanite Myths and Legends, 44, 144.
Psalm 119:28 tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”
Psalm 119:29 tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30.
Psalm 119:29 tn Heb “be gracious to me.” The verb is used metonymically here for “graciously giving” the law. (See Gen 33:5, where Jacob uses this verb in describing how God had graciously given him children.)
Psalm 119:30 tn BDB 1000-1001 s.v. I שָׁוָה derives the verb from the first homonym listed, meaning “to agree with; to be like; to resemble.” It here means (in the Piel stem) “to be accounted suitable,” which in turn would mean by metonymy “to accept; to be committed to.” Some prefer to derive the verb from a homonym meaning “to place; to set,” but in this case an elliptical prepositional phrase must be understood, “I place your regulations [before me]” (see Ps 16:8).
Psalm 119:31 tn Or “cling to.”
Psalm 119:32 tn Heb “for you make wide my heart.” The “heart” is viewed here as the seat of the psalmist’s volition and understanding. The Lord gives the psalmist the desire and moral understanding that are foundational to the willing obedience depicted metaphorically in the preceding line. In Isa 60:5 the expression “your heart will be wide” means “your heart will swell with pride,” but here the nuance appears to be different.
Psalm 119:33 tn Heb “the way of your statutes.”
Psalm 119:33 tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (ʿeqev) is understood to mean “end” here. Another option is to take עֵקֶב as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”
Psalm 119:34 tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.
Psalm 119:35 tn Or “make me walk.”
Psalm 119:35 tn Heb “for in it I delight.”
Psalm 119:36 tn Heb “turn my heart to your rules.”
Psalm 119:36 tn Heb “and not unjust gain.”
Psalm 119:37 tn Heb “Make my eyes pass by from looking at what is worthless.”
Psalm 119:37 tn Heb “by your word.”
Psalm 119:38 tn Heb “word.”
Psalm 119:38 tn Heb “which [is] for your fear,” that is, the promise made to those who exhibit fear of God.
Psalm 119:39 tn Heb “my reproach that I fear.”
Psalm 119:39 tn Or “for.”
Psalm 119:40 tn Or “righteousness.”
Psalm 119:41 tn Heb “and may your loyal love come to me.”
Psalm 119:41 tn Or “salvation” (so many English versions).
Psalm 119:41 tn Heb “according to your word.”
Psalm 119:42 tn Heb “and I will answer [the] one who insults me a word.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the jussive (see v. 41).
Psalm 119:43 tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the Lord’s loyal love (vv. 41-42), but if God does not intervene, the psalmist will be deprived of doing so, for the evidence of such love (i.e., deliverance) will be lacking.
Psalm 119:44 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the negated jussive (see v. 43).
Psalm 119:44 tn Or “forever and ever.”
Psalm 119:45 tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.”
Psalm 119:46 tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.
Psalm 119:48 tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God’s law borders on the extreme, some prefer to emend the text to “I lift up my hands to you,” eliminating “your commands, which I love” as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that “lifting the hands” does not refer to prayer here, but to the psalmist’s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God’s commands (so NCV; cf. TEV, CEV, NLT).

1 Kings 9:24-10:13

²⁴Solomon built the terrace as soon as Pharaoh’s daughter moved up from the City of David^[a] to the palace Solomon built for her.^[b]

²⁵Three times a year Solomon offered burnt offerings and peace offerings^[c] on the altar he had built for the Lord, burning incense along with them before the Lord. He made the temple his official worship place.^[d]

²⁶King Solomon also built ships^[e] in Ezion Geber, which is located near Elat in the land of Edom, on the shore of the Red Sea. ²⁷Hiram sent his fleet and some of his sailors, who were well acquainted with the sea, to serve with Solomon’s men.^[f] ²⁸They sailed^[g] to Ophir, took from there 420 talents^[h] of gold, and then brought them to King Solomon.

Solomon Entertains a Queen

10 When the queen of Sheba heard about Solomon,^[i] she came to challenge^[j] him with difficult questions.^[k] ²She arrived in Jerusalem with a great display of pomp,^[l] bringing with her camels carrying spices,^[m] a very large quantity of gold, and precious gems. She visited Solomon and discussed with him everything that was on her mind. ³Solomon answered all her questions; there was no question too complex for the king.^[n] ⁴When the queen of Sheba saw for herself Solomon’s extensive wisdom,^[o] the palace^[p] he had built, ⁵the food in his banquet hall,^[q] his servants and attendants,^[r] their robes, his cupbearers, and his burnt offerings which he presented in the Lord’s temple, she was amazed.^[s] ⁶She said to the king, “The report I heard in my own country about your wise sayings and insight^[t] was true! ⁷I did not believe these things until I came and saw them with my own eyes. Indeed, I didn’t hear even half the story!^[u] Your wisdom and wealth^[v] surpass what was reported to me. ⁸Your attendants, who stand before you at all times and hear your wise sayings, are truly happy!^[w] ⁹May the Lord your God be praised because he favored^[x] you by placing you on the throne of Israel! Because of the Lord’s eternal love for Israel, he made you king so you could make just and right decisions.”^[y] ¹⁰She gave the king 120 talents^[z] of gold, a very large quantity of spices, and precious gems. The quantity of spices the queen of Sheba gave King Solomon has never been matched.^[aa] ¹¹(Hiram’s fleet, which carried gold from Ophir, also brought from Ophir a very large quantity of fine timber and precious gems. ¹²With the timber the king made supports^[ab] for the Lord’s temple and for the royal palace and stringed instruments^[ac] for the musicians. No one has seen so much of this fine timber to this very day.^[ad]) ¹³King Solomon gave the queen of Sheba everything she requested, besides what he had freely offered her.^[ae] Then she left and returned^[af] to her homeland with her attendants.

Footnotes

1 Kings 9:24 sn The phrase City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
1 Kings 9:24 tn Heb “As soon as Pharaoh’s daughter went up from the City of David to her house which he built for her, then he built the terrace.”
1 Kings 9:25 tn Or “tokens of peace”; NIV, TEV “fellowship offerings.”
1 Kings 9:25 tn Heb “and he made complete the house.”
1 Kings 9:26 tn Or “a fleet” (in which case “ships” would be implied).
1 Kings 9:27 tn Heb “and Hiram sent with the fleet his servants, men of ships, [who] know the sea, [to be] with the servants of Solomon.”
1 Kings 9:28 tn Heb “went.”
1 Kings 9:28 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 31,500 pounds of gold (cf. NCV); CEV, NLT “sixteen tons”; TEV “more than 14,000 kilogrammes.”
1 Kings 10:1 tn Heb “the report about Solomon.”tc The Hebrew text also has, “to the name of the Lord,” which is very awkward due to its unusual syntax. The phrase is omitted in the parallel passage in 2 Chr 9:1. The word “report” is followed by the preposition ל (lamed) in Isa 23:5 and Hos 7:12 and indicates whom the message came to. And otherwise the collocation of לְשֵׁם (l^eshem, “to the name”) does not follow either a proper noun or the word report elsewhere in scripture. If retained, perhaps it should be translated, “for the reputation of the Lord.”
1 Kings 10:1 tn Or “test.”
1 Kings 10:1 tn Or “riddles.”
1 Kings 10:2 tn Heb “with very great strength.” The Hebrew term חַיִל (khayil, “strength”) may refer here to the size of her retinue (cf. NAB, NASB, NIV, NRSV) or to the great wealth she brought with her.
1 Kings 10:2 tn Or “balsam oil.”
1 Kings 10:3 tn Heb “Solomon declared to her all her words; there was not a word hidden from the king which he did not declare to her.” If riddles are specifically in view (see v. 1), then one might translate, “Solomon explained to her all her riddles; there was no riddle too complex for the king.”
1 Kings 10:4 tn Heb “all the wisdom of Solomon.”
1 Kings 10:4 tn Heb “house.”
1 Kings 10:5 tn Heb “the food on his table.”
1 Kings 10:5 tn Heb “the seating of his servants and the standing of his attendants.”
1 Kings 10:5 tn Heb “there was no breath still in her.”
1 Kings 10:6 tn Heb “about your words [or perhaps, “deeds”] and your wisdom.”
1 Kings 10:7 tn Heb “the half was not told to me.”
1 Kings 10:7 tn Heb “good.”
1 Kings 10:8 tn Heb “How happy are your men! How happy are these servants of yours, who stand before you continually, who hear your wisdom!”
1 Kings 10:9 tn Or “delighted in.”
1 Kings 10:9 tn Heb “to do justice and righteousness.”
1 Kings 10:10 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 9,000 pounds of gold (cf. NCV, NLT); CEV “five tons”; TEV “4,000 kilogrammes.”
1 Kings 10:10 tn Heb “there has not come like those spices yet for quantity which the queen of Sheba gave to King Solomon.”
1 Kings 10:12 tn This Hebrew architectural term occurs only here. The meaning is uncertain; some have suggested “banisters” or “parapets”; cf. TEV, NLT “railings.” The parallel passage in 2 Chr 9:11 has a different word, meaning “tracks,” or perhaps “steps.”
1 Kings 10:12 tn Two types of stringed instruments are specifically mentioned, the כִּנּוֹר (kinnor, “zither” [?]), and נֶבֶל (nevel, “harp”).
1 Kings 10:12 tn Heb “there has not come thus, the fine timber, and there has not been seen to this day.”
1 Kings 10:13 tn Heb “besides what he had given her according to the hand of King Solomon.”
1 Kings 10:13 tn Heb “turned and went.”

James 3:1-12

The Power of the Tongue

3 Not many of you should become teachers, my brothers and sisters,^[a] because you know that we will be judged more strictly.^[b] ²For we all stumble^[c] in many ways. If someone does not stumble^[d] in what he says,^[e] he is a perfect individual,^[f] able to control the entire body as well. ³And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies.^[g] ⁴Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. ⁵So too the tongue is a small part of the body,^[h] yet it has great pretensions.^[i] Think^[j] how small a flame sets a huge forest ablaze. ⁶And the tongue is a fire! The tongue represents^[k] the world of wrongdoing among the parts of our bodies. It^[l] pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.^[m]

⁷For every kind of animal, bird, reptile, and sea creature^[n] is subdued and has been subdued by humankind.^[o] ⁸But no human being can subdue the tongue; it is a restless^[p] evil, full of deadly poison. ⁹With it we bless the Lord^[q] and Father, and with it we curse people^[r] made in God’s image. ¹⁰From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters.^[s] ¹¹A spring does not pour out fresh water and bitter water from the same opening, does it? ¹²Can a fig tree produce olives, my brothers and sisters,^[t] or a vine produce figs? Neither can a salt water spring produce fresh water.

Footnotes

James 3:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
James 3:1 tn Grk “will receive a greater judgment.”
James 3:2 tn Or “fail.”
James 3:2 tn Or “fail.”
James 3:2 tn Grk “in speech.”
James 3:2 tn The word for “man” or “individual” is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
James 3:3 tn Grk “their entire body.”
James 3:5 tn Grk “a small member.”
James 3:5 tn Grk “boasts of great things.”
James 3:5 tn Grk “Behold.”
James 3:6 tn Grk “makes itself,” “is made.”
James 3:6 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
James 3:6 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2; 90:26; 4 Ezra 7:36).
James 3:7 tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”
James 3:7 tn Grk “the human species.”
James 3:8 tc Most mss (C Ψ 1611 1739^c 1244 M as well as a few versions and fathers) read “uncontrollable” (ἀκατασχετόν, akatascheton), while most of the more significant witnesses (א A B K P 1175 1243 1735 1739* latt co) have “restless” (ἀκατάστατον, akatastaton). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8a, though for this very reason scribes may have been tempted to replace ἀκατάστατον with ἀκατασχετόν. In a semantically parallel early Christian text, ἀκατάστατος (akatastatos) was considered strong enough of a term to denounce slander as “a restless demon” (Herm. 27:3). On the other hand, ἀκατάστατον may have been substituted for ἀκατασχετόν by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though ἀκατασχετόν is slightly preferred. However, in light of the strong support for ἀκατάστατον, and the less-than-decisive internal evidence, ἀκατάστατον is deemed more likely to be the initial reading.
James 3:9 tc Most later mss (M), along with several versional witnesses, have θεόν (theon, “God”) here instead of κύριον (kurion, “Lord”). Such is a predictable variant since nowhere else in the NT is God described as “Lord and Father,” but he is called “God and Father” on several occasions. Further, the reading κύριον is well supported by early and diversified witnesses (P²⁰ א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading.
James 3:9 tn Grk “men”; but here ἀνθρώπους (anthrōpous) has generic force, referring to both men and women.
James 3:10 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
James 3:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

Mark 15:1-11

Jesus Brought Before Pilate

15 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law^[a] and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate.^[b] ²So^[c] Pilate asked him, “Are you the king^[d] of the Jews?” He replied,^[e] “You say so.”^[f] ³Then^[g] the chief priests began to accuse him repeatedly. ⁴So Pilate asked him again,^[h] “Have you nothing to say? See how many charges they are bringing against you!” ⁵But Jesus made no further reply, so that Pilate was amazed.

Jesus and Barabbas

⁶During the feast it was customary to release one prisoner to the people,^[i] whomever they requested. ⁷A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. ⁸Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom.^[j] ⁹So Pilate asked them,^[k] “Do you want me to release the king of the Jews for you?” ¹⁰(For he knew that the chief priests had handed him over because of envy.)^[l] ¹¹But the chief priests stirred up the crowd to have him release^[m] Barabbas instead.

Footnotes

Mark 15:1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
Mark 15:1 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
Mark 15:2 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
Mark 15:2 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
Mark 15:2 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of the phrase has been modified for clarity.
Mark 15:2 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
Mark 15:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 15:4 tn Grk “Pilate asked him again, saying.” The participle λέγων (legōn) is redundant and has not been translated.
Mark 15:6 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.
Mark 15:8 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
Mark 15:9 tn Grk “Pilate answered them, saying.” The participle λέγων (legōn) is redundant and has not been translated.
Mark 15:10 sn This is a parenthetical note by the author.
Mark 15:11 tn Grk “to have him release for them.”

New English Translation (NET)

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Book of Common Prayer

Psalm 38[a]

A psalm of David, written to get God’s attention.[b]

Footnotes

ד (Dalet)

ה (He)

ו (Vav)

Footnotes

Solomon Entertains a Queen

Footnotes

The Power of the Tongue

Footnotes

Jesus Brought Before Pilate

Jesus and Barabbas

Footnotes

Psalm 38^[a]

A psalm of David, written to get God’s attention.^[b]