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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 75-76

Psalm 75^[a]

For the music director, according to the al-tashcheth style;^[b] a psalm of Asaph, a song.

75 We give thanks to you, O God. We give thanks.
You reveal your presence;^[c]
people tell about your amazing deeds.
²God says,^[d]
“At the appointed times,^[e]
I judge^[f] fairly.
³When the earth and all its inhabitants dissolve in fear,^[g]
I make its pillars secure.”^[h] (Selah)
⁴^[i] I say to the proud, “Do not be proud,”
and to the wicked, “Do not be so confident of victory.^[j]
⁵Do not be so certain you have won.^[k]
Do not speak with your head held so high.^[l]
⁶For victory does not come from the east or west,
or from the wilderness.^[m]
⁷For God is the judge.^[n]
He brings one down and exalts another.^[o]
⁸For the Lord holds in his hand a cup
full of foaming wine mixed with spices,^[p]
and pours it out.^[q]
Surely all the wicked of the earth
will slurp it up and drink it to its very last drop.”^[r]
⁹As for me, I will continually tell what you have done;^[s]
I will sing praises to the God of Jacob.
¹⁰God says,^[t]
“I will bring down all the power of the wicked;
the godly will be victorious.”^[u]

Psalm 76^[v]

For the music director, to be accompanied by stringed instruments; a psalm of Asaph, a song.

76 God has revealed himself in Judah;^[w]
in Israel his reputation^[x] is great.
²He lives in Salem;^[y]
he dwells in Zion.^[z]
³There he shattered the arrows,^[aa]
the shield, the sword, and the rest of the weapons of war.^[ab] (Selah)
⁴You shine brightly and reveal your majesty,
as you descend from the hills where you killed your prey.^[ac]
⁵The bravehearted^[ad] were plundered;^[ae]
they “fell asleep.”^[af]
All the warriors were helpless.^[ag]
⁶At the sound of your battle cry,^[ah] O God of Jacob,
both rider^[ai] and horse “fell asleep.”^[aj]
⁷You are awesome! Yes, you!
Who can withstand your intense anger?^[ak]
⁸From heaven you announced what their punishment would be.^[al]
The earth^[am] was afraid and silent
⁹when God arose to execute judgment,
and to deliver all the oppressed of the earth. (Selah)
¹⁰Certainly^[an] your angry judgment upon men will bring you praise;^[ao]
you reveal your anger in full measure.^[ap]
¹¹Make vows to the Lord your God and repay them.
Let all those who surround him^[aq] bring tribute to the awesome one.
¹²He humbles princes;^[ar]
the kings of the earth regard him as awesome.^[as]

Footnotes

Psalm 75:1 sn Psalm 75. The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.
Psalm 75:1 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-59.
Psalm 75:1 tn Heb “and near [is] your name.”
Psalm 75:2 tn The words “God says” are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2-3.
Psalm 75:2 tn Heb “when I take an appointed time.”
Psalm 75:2 tn Heb “I, [in] fairness, I judge.” The statement is understood in a generalizing sense; God typically executes fair judgment as he governs the world. One could take this as referring to an anticipated (future) judgment, “I will judge.”
Psalm 75:3 tn Heb “melt.”
Psalm 75:3 tn The statement is understood in a generalizing sense; God typically prevents the world from being overrun by chaos. One could take this as referring to an anticipated event, “I will make its pillars secure.”
Psalm 75:4 tn The identity of the speaker in vv. 4-6 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7-9 (where God/the Lord is spoken of in the third person) here addresses the proud and warns them of God’s judgment. The presence of כִּי (ki, “for”) at the beginning of both vv. 6-7 seems to indicate that vv. 4-9 are a unit. However, there is no formal indication of a new speaker in v. 4 (or in v. 10, where God appears to speak). Another option is to see God speaking in vv. 2-6 and v. 10 and to take only vv. 7-9 as the words of the psalmist. In this case one must interpret כִּי at the beginning of v. 7 in an asseverative or emphatic sense (“surely; indeed”).
Psalm 75:4 tn Heb “do not lift up a horn.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). Here the idiom seems to refer to an arrogant attitude that assumes victory has been achieved.
Psalm 75:5 tn Heb “do not lift up on high your horn.”
Psalm 75:5 tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).sn The image behind the language of vv. 4-5 is that of a powerful wild ox that confidently raises its head before its enemies.
Psalm 75:6 tn Heb “for not from the east or from the west, and not from the wilderness of the mountains.” If one follows this reading the sentence is elliptical. One must supply “does help come,” or some comparable statement. However, it is possible to take הָרִים (harim) as a Hiphil infinitive from רוּם (rum), the same verb used in vv. 4-5 of “lifting up” a horn. In this case one may translate the form as “victory.” In this case the point is that victory does not come from alliances with other nations.
Psalm 75:7 tn Or “judges.”
Psalm 75:7 tn The imperfects here emphasize the generalizing nature of the statement.
Psalm 75:8 tn Heb “for a cup [is] in the hand of the Lord, and wine foams, it is full of a spiced drink.” The noun מֶסֶךְ (mesekh) refers to a “mixture” of wine and spices.
Psalm 75:8 tn Heb “and he pours out from this.”
Psalm 75:8 tn Heb “surely its dregs they slurp up and drink, all the wicked of the earth.”sn The psalmist pictures God as forcing the wicked to gulp down an intoxicating drink that will leave them stunned and vulnerable. Divine judgment is also depicted this way in Ps 60:3; Isa 51:17-23; Hab 2:16.
Psalm 75:9 tn Heb “I will declare forever.” The object needs to be supplied; God’s just judgment is in view.
Psalm 75:10 tn The words “God says” are not in the Hebrew text. They are supplied in the translation to clarify that God speaks in v. 10.
Psalm 75:10 tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5).
Psalm 76:1 sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.
Psalm 76:1 tn Or “God is known in Judah.”
Psalm 76:1 tn Heb “name,” which here stands metonymically for God’s reputation.
Psalm 76:2 sn Salem is a shorter name for Jerusalem (see Gen 14:18).
Psalm 76:2 tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).
Psalm 76:3 tn Heb “flames of the bow,” i.e., arrows.
Psalm 76:3 tn Heb “shield and sword and battle.” “Battle” probably here stands by metonymy for the weapons of war in general.sn This verse may allude to the miraculous defeat of the Assyrians in 701 b.c. (see Isa 36-37).
Psalm 76:4 tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.
Psalm 76:5 tn Heb “strong of heart.” In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).
Psalm 76:5 tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 §54.a, n. 2); the root is שָׁלַל (shalal, “to plunder”).
Psalm 76:5 tn Heb “they slept [in] their sleep.” “Sleep” here refers to the “sleep” of death. A number of modern translations take the phrase to refer to something less than death, however: NASB “cast into a deep sleep”; NEB “fall senseless”; NIV “lie still”; NRSV “lay stunned.”
Psalm 76:5 tn Heb “and all the men of strength did not find their hands.”
Psalm 76:6 tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (gaʿar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.
Psalm 76:6 tn Or “chariot,” but even so the term is metonymic for the charioteer.
Psalm 76:6 tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.
Psalm 76:7 tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (meʾaz, “from the time of”) is better emended to מֵאֹז (meʾoz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).
Psalm 76:8 tn Heb “a [legal] decision,” or “sentence.”
Psalm 76:8 tn “The earth” stands here by metonymy for its inhabitants.
Psalm 76:10 tn Or “for.”
Psalm 76:10 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
Psalm 76:10 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.
Psalm 76:11 tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.
Psalm 76:12 tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior.
Psalm 76:12 tn Heb “[he is] awesome to the kings of the earth.”

Psalm 23

Psalm 23^[a]

A psalm of David.

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

Footnotes

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

Psalm 27

Psalm 27^[a]

By David.

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

Footnotes

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

2 Kings 2:1-18

Elijah Makes a Swift Departure

2 Just before^[a] the Lord took Elijah up to heaven in a windstorm, Elijah and Elisha were traveling from Gilgal. ²Elijah told Elisha, “Stay here, for the Lord has sent me to Bethel.” But Elisha said, “As certainly as the Lord lives and as you live, I will not leave you.” So they went down to Bethel. ³Some members of the prophetic guild^[b] in Bethel came out to Elisha and said, “Do you know that today the Lord is going to take your master from you?”^[c] He answered, “Yes, I know. Be quiet.”

⁴Elijah said to him, “Elisha, stay here, for the Lord has sent me to Jericho.” But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they went to Jericho. ⁵Some members of the prophetic guild in Jericho approached Elisha and said, “Do you know that today the Lord is going to take your master from you?” He answered, “Yes, I know. Be quiet.”

⁶Elijah said to him, “Stay here, for the Lord has sent me to the Jordan.” But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they traveled on together. ⁷The fifty members of the prophetic guild went and stood opposite them at a distance, while Elijah and Elisha^[d] stood by the Jordan. ⁸Elijah took his cloak, folded it up, and hit the water with it. The water divided, and the two of them crossed over on dry ground.

⁹When they had crossed over, Elijah said to Elisha, “What can I do for you,^[e] before I am taken away from you?” Elisha answered, “May I receive a double portion of the prophetic spirit that energizes you?”^[f] ¹⁰Elijah^[g] replied, “That’s a difficult request!^[h] If you see me taken from you, may it be so, but if you don’t, it will not happen.”

¹¹As they were walking along and talking, suddenly a fiery chariot^[i] pulled by fiery horses appeared.^[j] They went between Elijah and Elisha,^[k] and Elijah went up to heaven in a windstorm. ¹²While Elisha was watching, he was crying out, “My father, my father! The chariot and horsemen of Israel!”^[l] Then he could no longer see him. He grabbed his clothes and tore them in two. ¹³He picked up Elijah’s cloak, which had fallen off him, and went back and stood on the shore of the Jordan. ¹⁴He took the cloak that had fallen off Elijah,^[m] hit the water with it, and said, “Where is the Lord, the God of Elijah?” When he hit the water, it divided and Elisha crossed over.

¹⁵When the members of the prophetic guild in Jericho, who were standing at a distance,^[n] saw him do this, they said, “The spirit that energized Elijah^[o] rests upon Elisha.” They went to meet him and bowed down to the ground before him. ¹⁶They said to him, “Look, there are fifty capable men with your servants. Let them go and look for your master, for the wind sent from the Lord^[p] may have carried him away and dropped him on one of the hills or in one of the valleys.” But Elisha^[q] replied, “Don’t send them out.” ¹⁷But they were so insistent that he became embarrassed. So he said, “Send them out.” They sent the fifty men out, and they looked for three days, but could not find Elijah.^[r] ¹⁸When they came back, Elisha^[s] was staying in Jericho. He said to them, “Didn’t I tell you, ‘Don’t go’?”

Footnotes

2 Kings 2:1 tn Or “when.”
2 Kings 2:3 tn Heb “the sons of the prophets.”
2 Kings 2:3 tn Heb “from your head.” The same expression occurs in v. 5.
2 Kings 2:7 tn Heb “the two of them.” The referents (Elijah and Elisha) have been specified in the translation for clarity.
2 Kings 2:9 tn Heb “Ask! What can I do for you….?”
2 Kings 2:9 tn Heb “May a double portion of your spirit come to me.”
2 Kings 2:10 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
2 Kings 2:10 tn Heb “You have made difficult [your] request.”
2 Kings 2:11 tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”
2 Kings 2:11 tn Heb “look, a chariot of fire and horses of fire.”
2 Kings 2:11 tn Heb “and they made a division between the two of them.”
2 Kings 2:12 sn Elisha may be referring to the fiery chariot(s) and horses as the Lord’s spiritual army that fights on behalf of Israel (see 2 Kgs 6:15-17; 7:6). However, the juxtaposition with “my father” (clearly a reference to Elijah as Elisha’s mentor), and the parallel in 2 Kgs 13:14 (where the king addresses Elisha with these words), suggest that Elisha is referring to Elijah. In this case Elijah is viewed as a one man army, as it were. When the Lord spoke through him, his prophetic word was as powerful as an army of chariots and horses. See M. A. Beek, “The Meaning of the Expression ‘The Chariots and Horsemen of Israel’ (II Kings ii 12),” The Witness of Tradition (OTS 17), 1-10.
2 Kings 2:14 tn Heb “Elijah’s cloak, which had fallen off him.” The wording is changed slightly in the translation for the sake of variety of expression (see v. 13).
2 Kings 2:15 tn Heb “and the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.”
2 Kings 2:15 tn Heb “the spirit of Elijah.”
2 Kings 2:16 tn Or “the spirit of the Lord.”
2 Kings 2:16 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
2 Kings 2:17 tn Heb “him”; the referent (Elijah) has been specified in the translation for clarity.
2 Kings 2:18 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

1 Corinthians 4:1-7

The Apostles’ Ministry

4 One^[a] should think about us this way—as servants of Christ and stewards of the mysteries of God. ²Now what is sought in stewards is that one be found faithful. ³So for me, it is a minor matter that I am judged by you or by any human court. In fact, I do not even judge myself. ⁴For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord. ⁵So then, do not judge anything before the time. Wait until the Lord comes. He will^[b] bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition^[c] from God.

⁶I have applied these things to myself and Apollos because of you, brothers and sisters,^[d] so that through us you may learn “not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other. ⁷For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not?

Matthew 5:17-20

Fulfillment of the Law and Prophets

¹⁷“Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them.^[a] ¹⁸I^[b] tell you the truth,^[c] until heaven and earth pass away not the smallest letter or stroke of a letter^[d] will pass from the law until everything takes place. ¹⁹So anyone who breaks one of the least of these commands and teaches others^[e] to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. ²⁰For I tell you, unless your righteousness goes beyond that of the experts in the law^[f] and the Pharisees,^[g] you will never enter the kingdom of heaven!

New English Translation (NET)

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Book of Common Prayer

Psalm 75[a]

For the music director, according to the al-tashcheth style;[b] a psalm of Asaph, a song.

Psalm 76[v]

For the music director, to be accompanied by stringed instruments; a psalm of Asaph, a song.

Footnotes

Psalm 23[a]

A psalm of David.

Footnotes

Psalm 27[a]

By David.

Footnotes

Elijah Makes a Swift Departure

Footnotes

The Apostles’ Ministry

Footnotes

Fulfillment of the Law and Prophets

Footnotes

Psalm 75^[a]

For the music director, according to the al-tashcheth style;^[b] a psalm of Asaph, a song.

Psalm 76^[v]

Psalm 23^[a]

Psalm 27^[a]