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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 55

Psalm 55^[a]

For the music director, to be accompanied by stringed instruments; a well-written song^[b] by David.

55 Listen, O God, to my prayer.
Do not ignore^[c] my appeal for mercy.
²Pay attention to me and answer me.
I am so upset^[d] and distressed,^[e] I am beside myself,^[f]
³because of what the enemy says,^[g]
and because of how the wicked^[h] pressure me,^[i]
for they hurl trouble^[j] down upon me^[k]
and angrily attack me.
⁴My heart beats violently^[l] within me;
the horrors of death overcome me.^[m]
⁵Fear and panic overpower me;^[n]
terror overwhelms^[o] me.
⁶I say,^[p] “I wish I had wings like a dove.
I would fly away and settle in a safe place.
⁷Look, I will escape to a distant place;
I will stay in the wilderness. (Selah)
⁸I will hurry off to a place that is safe
from the strong wind^[q] and the gale.”
⁹Confuse them,^[r] O Lord.
Frustrate their plans.^[s]
For I see violence and conflict in the city.
¹⁰Day and night they walk around on its walls,^[t]
while wickedness and destruction^[u] are within it.
¹¹Disaster is within it;
violence^[v] and deceit do not depart from its public square.
¹²Indeed,^[w] it is not an enemy who insults me,
or else I could bear it;
it is not one who hates me who arrogantly taunts me,^[x]
or else I could hide from him.
¹³But it is you,^[y] a man like me,^[z]
my close friend in whom I confided.^[aa]
¹⁴We would share personal thoughts with each other;^[ab]
in God’s temple we would walk together among the crowd.
¹⁵May death destroy them.^[ac]
May they go down alive into Sheol.^[ad]
For evil is in their dwelling place and in their midst.
¹⁶As for me, I will call out to God,
and the Lord will deliver me.
¹⁷During the evening, morning, and noontime
I will lament and moan,^[ae]
and he will hear^[af] me.^[ag]
¹⁸He will rescue^[ah] me and protect me from those who attack me,^[ai]
even though^[aj] they greatly outnumber me.^[ak]
¹⁹God, the one who has reigned as king from long ago,
will hear and humiliate them.^[al] (Selah)
They refuse to change,
and do not fear God.^[am]
²⁰He^[an] attacks^[ao] his friends;^[ap]
he breaks his solemn promises to them.^[aq]
²¹His words are as smooth as butter,^[ar]
but he harbors animosity in his heart.^[as]
His words seem softer than oil,
but they are really like sharp swords.^[at]
²²Throw your burden^[au] upon the Lord,
and he will sustain you.^[av]
He will never allow the godly to be shaken.^[aw]
²³But you, O God, will bring them^[ax] down to the deep Pit.^[ay]
Violent and deceitful people^[az] will not live even half a normal lifespan.^[ba]
But as for me, I trust in you.

Footnotes

Psalm 55:1 sn Psalm 55. The suffering and oppressed author laments that one of his friends has betrayed him, but he is confident that God will vindicate him by punishing his deceitful enemies.
Psalm 55:1 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 55:1 tn Heb “hide yourself from.”
Psalm 55:2 tn Or “restless” (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude.
Psalm 55:2 tn Heb “in my complaint.”
Psalm 55:2 tn The verb is a Hiphil cohortative from הוּם (hum), which means “to confuse someone” in the Qal and “to go wild” in the Niphal. An Arabic cognate means “to be out of one’s senses, to wander about.” With the vav (ו) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to וְאֵהוֹמָה (v^eʾehomah), a Niphal of הוּם (hum), or to וְאֶהַמֶה (v^eʾehameh), a Qal imperfect from הָמָה (hamah, “to moan”). Many also prefer to take this verb with what follows (see v. 3).
Psalm 55:3 tn Heb “because of [the] voice of [the] enemy.”
Psalm 55:3 tn The singular forms “enemy” and “wicked” are collective or representative, as the plural verb forms in the second half of the verse indicate.
Psalm 55:3 tn Heb “from before the pressure of the wicked.” Some suggest the meaning “screech” (note the parallel “voice”; cf. NEB “shrill clamour”; NRSV “clamor”) for the rare noun עָקָה (ʿaqah, “pressure”).
Psalm 55:3 tn Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.
Psalm 55:3 tc The verb form in the MT appears to be a Hiphil imperfect from the root מוֹט (mot, “to sway”), but the Hiphil occurs only here and in the Kethib (consonantal text) of Ps 140:10, where the form יַמְטֵר (yamter, “let him rain down”) should probably be read. Here in Ps 55:3 it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). It is odd for “rain down” to be used with an abstract object like “wickedness,” but in Job 20:23 God “rains down” anger (unless one emends the text there; see BHS).
Psalm 55:4 tn Heb “shakes, trembles.”
Psalm 55:4 tn Heb “the terrors of death have fallen on me.”
Psalm 55:5 tn Heb “fear and trembling enter into me.”
Psalm 55:5 tn Heb “covers.” The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the preceding imperfect.
Psalm 55:6 tn The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5.
Psalm 55:8 tn Heb “[the] wind [that] sweeps away.” The verb סָעָה (saʿah, “sweep away”) occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 120).
Psalm 55:9 tn Traditionally בַּלַּע (balaʿ) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line).
Psalm 55:9 tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”
Psalm 55:10 tn Heb “day and night they surround it, upon its walls.” Personified “violence and conflict” are the likely subjects. They are compared to watchmen on the city’s walls.
Psalm 55:10 sn Wickedness and destruction. These terms are also closely associated in Ps 7:14.
Psalm 55:11 tn Or “injury, harm.”
Psalm 55:12 tn Or “for.”
Psalm 55:12 tn Heb “[who] magnifies against me.” See Pss 35:26; 38:16.
Psalm 55:13 sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.
Psalm 55:13 tn Heb “a man according to my value,” i.e., “a person such as I.”
Psalm 55:13 tn Heb “my close friend, one known by me.”
Psalm 55:14 tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.
Psalm 55:15 tc The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ (yashimavet ʿalemo, “May devastation [be] upon them.”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth Jeshimoth in Num 33:49. The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ (yashi mavet ʿalemo). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא (yashiʾ), a Hiphil imperfect from נָשַׁא (nashaʾ, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת (mavet, “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת (y^eshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם (shamam, “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [מ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that עָלֵימוֹ (ʿalemo, “upon them”) is a later scribal addition attempting to make sense of a garbled text. The preposition עַל (ʿal) does occur with the verb שָׁמַם (shamam), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ (yashim mavet ʿalemo, “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.
Psalm 55:15 sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.
Psalm 55:17 tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.
Psalm 55:17 tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.
Psalm 55:17 tn Heb “my voice.”
Psalm 55:18 tn The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).
Psalm 55:18 tn Heb “he will redeem in peace my life from [those who] draw near to me.”
Psalm 55:18 tn Or “for.”
Psalm 55:18 tn Heb “among many they are against me.” For other examples of the preposition עִמָּד (ʿimmad) used in the sense of “at, against,” see HALOT 842 s.v.; BDB 767 s.v.; IBHS 219 §11.2.14b.
Psalm 55:19 tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (ʿanah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vay^eʿannem; see 2 Kgs 17:20) and understands the root as עָנָה (ʿanah, “to afflict”; see also 1 Kgs 8:35).
Psalm 55:19 tn Heb “[the ones] for whom there are no changes, and they do not fear God.”
Psalm 55:20 sn He. This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14.
Psalm 55:20 tn Heb “stretches out his hand against.”
Psalm 55:20 tc The form should probably be emended to an active participle (שֹׁלְמָיו, shol^emayv) from the verbal root שָׁלַם (shalam, “be in a covenant of peace with”). Perhaps the translation “his friends” suggests too intimate a relationship. Another option is to translate, “he attacks those who made agreements with him.”
Psalm 55:20 tn Heb “he violates his covenant.”
Psalm 55:21 tn Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת (makhmaʾot, “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה (mekhemʾah, from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ (khal^equ, “they are smooth”). Therefore some further propose an emendation of פִּיו (piv, “his mouth”) to פָּנָיו (panayv, “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.
Psalm 55:21 tn Heb “and war [is in] his heart.”
Psalm 55:21 tn Heb “his words are softer than oil, but they are drawn swords.”
Psalm 55:22 tn The Hebrew noun occurs only here.
Psalm 55:22 tn The pronoun is singular; the psalmist addresses each member of his audience individually.
Psalm 55:22 tn Heb “he will never allow swaying for the righteous.”
Psalm 55:23 tn The pronominal suffix refers to the psalmist’s enemies (see v. 19).
Psalm 55:23 tn Heb “well of the pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 103:4).
Psalm 55:23 tn Heb “men of bloodshed and deceit.”
Psalm 55:23 tn Heb “will not divide in half their days.”

Psalm 138:1-139:23

Psalm 138^[a]

By David.

138 I will give you thanks with all my heart;
before the heavenly assembly^[b] I will sing praises to you.
²I will bow down toward your holy temple,
and give thanks to your name,
because of your loyal love and faithfulness,
for you have exalted your promise above the entire sky.^[c]
³When^[d] I cried out for help, you answered me.
You made me bold and energized me.^[e]
⁴Let all the kings of the earth give thanks^[f] to you, O Lord,
when they hear the words you speak.^[g]
⁵Let them sing about the Lord’s deeds,^[h]
for the Lord’s splendor is magnificent.^[i]
⁶Though the Lord is exalted, he looks after the lowly,
and from far away humbles^[j] the proud.
⁷Even when I must walk in the midst of danger,^[k] you revive me.
You oppose my angry enemies,^[l]
and your right hand delivers me.
⁸The Lord avenges me.^[m]
O Lord, your loyal love endures.
Do not abandon those whom you have made.^[n]

Psalm 139^[o]

For the music director, a psalm of David.

139 O Lord, you examine me^[p] and know me.
²You know when I sit down and when I get up;
even from far away you understand my motives.
³You carefully observe me when I travel or when I lie down to rest;^[q]
you are aware of everything I do.^[r]
⁴Certainly^[s] my tongue does not frame a word
without you, O Lord, being thoroughly aware of it.^[t]
⁵You squeeze me in from behind and in front;
you place your hand on me.
⁶Your knowledge is beyond my comprehension;
it is so far beyond me, I am unable to fathom it.^[u]
⁷Where can I go to escape your Spirit?
Where can I flee to escape your presence?^[v]
⁸If I were to ascend^[w] to heaven, you would be there.
If I were to sprawl out^[x] in Sheol, there you would be.^[y]
⁹If I were to fly away^[z] on the wings of the dawn,^[aa]
and settle down on the other side^[ab] of the sea,
¹⁰even there your hand would guide me,
your right hand would grab hold of me.
¹¹If I were to say, “Certainly the darkness will cover me,^[ac]
and the light will turn to night all around me,”^[ad]
¹²even the darkness is not too dark for you to see,^[ae]
and the night is as bright as^[af] day;
darkness and light are the same to you.^[ag]
¹³Certainly^[ah] you made my mind and heart;^[ai]
you wove me together^[aj] in my mother’s womb.
¹⁴I will give you thanks because your deeds are awesome and amazing.^[ak]
You knew me thoroughly;^[al]
¹⁵my bones were not hidden from you,
when^[am] I was made in secret
and sewed together in the depths of the earth.^[an]
¹⁶Your eyes saw me when I was inside the womb.^[ao]
All the days ordained for me
were recorded in your scroll
before one of them came into existence.^[ap]
¹⁷How difficult it is for me to fathom your thoughts about me, O God!^[aq]
How vast is their sum total.^[ar]
¹⁸If I tried to count them,
they would outnumber the grains of sand.
Even if I finished counting them,
I would still have to contend with you.^[as]
¹⁹If only^[at] you would kill the wicked, O God!
Get away from me, you violent men!^[au]
²⁰They^[av] rebel against you^[aw] and act deceitfully;^[ax]
your enemies lie.^[ay]
²¹O Lord, do I not hate those who hate you,
and despise those who oppose you?^[az]
²²I absolutely hate them;^[ba]
they have become my enemies.
²³Examine me, O God, and probe my thoughts.^[bb]
Test me, and know my concerns.^[bc]

Footnotes

Psalm 138:1 sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection.
Psalm 138:1 tn The referent of the Hebrew term אֱלֹהִים (ʾelohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist’s praise takes on a polemical tone.
Psalm 138:2 tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God’s mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.
Psalm 138:3 tn Heb “in the day.”
Psalm 138:3 tn Heb “you made me bold in my soul [with] strength.”
Psalm 138:4 tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.
Psalm 138:4 tn Heb “the words of your mouth.”
Psalm 138:5 tn Heb “ways.”
Psalm 138:5 tn Heb “great.”
Psalm 138:6 tc The form of the verb is יְיֵדָע (y^eyedaʿ) commonly understood to be Qal of יָדַע I (yadaʿ), although the Qal should not have two yod’s. Most likely one י (yod) should be deleted as dittography, or the second should be read as a ו (vav) and the form be understood as a Hifil.tn The Hifil of יָדַע II (yadaʿ) means “to humiliate,” causative of the Qal “be submissive, humbled, quiet” (cf. Job 21:19; Prov 5:6; Isa 45:4; Jer 14:18; Hos 9:7). DCH supposes that the Qal can mean “to humiliate” in this verse. The more common homophonous root יָדַע means “to know,” sometimes with the nuance “to care for.” Alternatively the adjective גָּבֹהַּ (gavoah) can be understood as the subject, referring to God, “the exalted one cares for [the lowly] from a distance,” but the parallel thought in the next verse favors a contrast in this verse also.
Psalm 138:7 tn Or “distress.”
Psalm 138:7 tn Heb “against the anger of my enemies you extend your hand.”
Psalm 138:8 tn Heb “avenges on my behalf.” For the meaning “to avenge” for the verb גָּמַר (gamar), see HALOT 197-98 s.v. גמר.
Psalm 138:8 tn Heb “the works of your hands.” Many medieval Hebrew mss read the singular, “work of your hands.”
Psalm 139:1 sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.
Psalm 139:1 tn The statement is understood as generalizing—the psalmist describes what God typically does.
Psalm 139:3 tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זֶרֶת (zeret, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).
Psalm 139:3 tn Heb “all my ways.”
Psalm 139:4 tn Or “for.”
Psalm 139:4 tn Heb “look, O Lord, you know all of it.”
Psalm 139:6 tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”
Psalm 139:7 tn Heb “Where can I go from your spirit, and where from your face can I flee?” God’s “spirit” may refer here (1) to his presence (note the parallel term, “your face,” and see Ps 104:29-30, where God’s “face” is his presence and his “spirit” is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10).
Psalm 139:8 tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90).
Psalm 139:8 tn The verb יָצַע (yatzaʿ) is rare in the Bible (see Isa 58:5 also Hiphil, and Isa 1:14; Est 4:3 for Hophal examples). There are three main options for understanding this phrase. It may mean “to descend to Sheol,” as in the LXX. This takes the motion in the verb as very generic for this context and understands “Sheol” without a preposition as the default “to Sheol.” Many translations take it as spreading out [something] to act as a bed, couch, or area to lie down. It is uncertain that the idea of a bed has to be implied and this does not required to fit the other contexts. Or, as taken here, it may “to spread [oneself] out, to sprawl.” Each view has merits and it is difficult to decide because the are so few examples.
Psalm 139:8 tn Heb “look, you.”
Psalm 139:9 tn Heb “rise up.”
Psalm 139:9 sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.
Psalm 139:9 tn Heb “at the end.”
Psalm 139:11 tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (y^esukkeni), from the root שָׂכַך (sakhakh, “to cover,” an alternate form of סָכַך [sakhakh]), a reading assumed in the present translation.
Psalm 139:11 tn Heb “and night, light, around me.”
Psalm 139:12 tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.
Psalm 139:12 tn Heb “shines like.”
Psalm 139:12 tn Heb “like darkness, like light.”
Psalm 139:13 tn Or “for.”
Psalm 139:13 tn Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).
Psalm 139:13 tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.
Psalm 139:14 tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (palah) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (palaʾ; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נִפְלָאִים (niflaʾim), the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (niflaʾot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).
Psalm 139:14 tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yodaʿat), a Qal active participle, feminine singular form, to יָדַעְתָּ (yadaʿta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.
Psalm 139:15 tc The Hebrew term אֲשֶׁר (ʾasher, “which”) should probably be emended to כֲּאַשֶׁר (kaʾasher, “when”). The כ (kaf) may have been lost by haplography (note the kaf at the end of the preceding form).
Psalm 139:15 sn The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth’s surface (see H. W. Wolff, Anthropology of the Old Testament, 96-97). Job 1:21 also closely associates the mother’s womb with the earth.
Psalm 139:16 tn Heb “Your eyes saw my shapeless form.” The Hebrew noun גֹּלֶם (golem) occurs only here in the OT. In later Hebrew the word refers to “a lump, a shapeless or lifeless substance,” and to “unfinished matter, a vessel wanting finishing” (Jastrow 222 s.v. גּוֹלֶם). The translation employs the dynamic rendering “when I was inside the womb” to clarify that the speaker was still in his mother’s womb at the time he was “seen” by God.
Psalm 139:16 tn Heb “and on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.” This “scroll” may be the “scroll of life” mentioned in Ps 69:28 (see the note on the word “living” there).
Psalm 139:17 tn Heb “and to me how precious are your thoughts, O God.” The Hebrew verb יָקַר (yaqar) probably has the sense of “difficult [to comprehend]” here (see HALOT 432 s.v. יקר qal.1 and note the use of Aramaic יַקִּר in Dan 2:11). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God’s knowledge about him (see vv. 1-6, 17b-18).
Psalm 139:17 tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.
Psalm 139:18 tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.
Psalm 139:19 tn The Hebrew particle אִם (ʾim, “if”) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7, as well as GKC 321 §109.b).
Psalm 139:19 tn Heb “men of bloodshed.”
Psalm 139:20 tn Heb “who.”
Psalm 139:20 tc Heb “they speak [of] you.” The suffixed form of the verb אָמַר (ʾamar, “to speak”) is peculiar. The translation assumes an emendation to יַמְרֻךָ (yamrukha), a Hiphil form from מָרָה (marah, “to rebel”; see Ps 78:40).
Psalm 139:20 tn Heb “by deceit.”
Psalm 139:20 tc Heb “lifted up for emptiness, your cities.” The form נָשֻׂא (nasuʾ; a Qal passive participle) should be emended to נָשְׂאוּ (nas^eʾu; a Qal perfect, third common plural, “[they] lift up”). Many emend עָרֶיךָ (ʿarekha, “your cities”) to עָלֶיךָ (ʿalekha, “against you”), but it is preferable to understand the noun as an Aramaism and translate “your enemies” (see Dan 4:16 and L. C. Allen, Psalms 101-150 [WBC], 253).
Psalm 139:21 tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqom^emekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uv^emitqom^emekha), a Hitpolel participle (the prefixed מ [mem] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).
Psalm 139:22 tn Heb “[with] completeness of hatred I hate them.”
Psalm 139:23 tn Heb “and know my heart.”
Psalm 139:23 tn The Hebrew noun שַׂרְעַפַּי (sarʿappay, “concerns”) is used of “worries” in Ps 94:19.

Genesis 18:1-16

Three Special Visitors

18 The Lord appeared to Abraham^[a] by the oaks^[b] of Mamre while^[c] he was sitting at the entrance^[d] to his tent during the hottest time of the day. ²Abraham^[e] looked up^[f] and saw^[g] three men standing across from^[h] him. When he saw them^[i] he ran from the entrance of the tent to meet them and bowed low^[j] to the ground.^[k]

³He said, “My lord,^[l] if I have found favor in your sight, do not pass by and leave your servant.^[m] ⁴Let a little water be brought so that^[n] you may all^[o] wash your feet and rest under the tree. ⁵And let me get^[p] a bit of food^[q] so that you may refresh yourselves^[r] since you have passed by your servant’s home. After that you may be on your way.”^[s] “All right,” they replied, “you may do as you say.”

⁶So Abraham hurried into the tent and said to Sarah, “Quick! Take^[t] three measures^[u] of fine flour, knead it, and make bread.”^[v] ⁷Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant,^[w] who quickly prepared it.^[x] ⁸Abraham^[y] then took some curds and milk, along with the calf that had been prepared, and placed the food^[z] before them. They ate while^[aa] he was standing near them under a tree.

⁹Then they asked him, “Where is Sarah your wife?” He replied, “There,^[ab] in the tent.” ¹⁰One of them^[ac] said, “I will surely return^[ad] to you when the season comes round again,^[ae] and your wife Sarah will have a son!”^[af] (Now Sarah was listening at the entrance to the tent, not far behind him.^[ag] ¹¹Abraham and Sarah were old and advancing in years;^[ah] Sarah had long since passed menopause.)^[ai] ¹²So Sarah laughed to herself, thinking,^[aj] “After I am worn out will I have pleasure,^[ak] especially when my husband is old too?”^[al]

¹³The Lord said to Abraham, “Why^[am] did Sarah laugh and say, ‘Will I really^[an] have a child when I am old?’ ¹⁴Is anything impossible^[ao] for the Lord? I will return to you when the season comes round again and Sarah will have a son.”^[ap] ¹⁵Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.”^[aq]

Abraham Pleads for Sodom

¹⁶When the men got up to leave,^[ar] they looked out over^[as] Sodom. (Now^[at] Abraham was walking with them to see them on their way.)^[au]

Footnotes

Genesis 18:1 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
Genesis 18:1 tn Or “terebinths.”
Genesis 18:1 tn The disjunctive clause here is circumstantial to the main clause.
Genesis 18:1 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
Genesis 18:2 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
Genesis 18:2 tn Heb “lifted up his eyes.”
Genesis 18:2 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
Genesis 18:2 tn The Hebrew preposition עַל (ʿal) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
Genesis 18:2 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
Genesis 18:2 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
Genesis 18:2 sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.
Genesis 18:3 tc The MT has the form אֲדֹנָי (ʾadonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (ʾadoni, “my master”).
Genesis 18:3 tn Heb “do not pass by from upon your servant.”
Genesis 18:4 tn The imperative after the jussive indicates purpose here.
Genesis 18:4 tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
Genesis 18:5 tn The Qal cohortative here probably has the nuance of polite request.
Genesis 18:5 tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
Genesis 18:5 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
Genesis 18:5 tn Heb “so that you may refresh yourselves, after [which] you may be on your way—for therefore you passed by near your servant.”
Genesis 18:6 tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.
Genesis 18:6 sn Three measures (Heb “three seahs”) was equivalent to about 20 quarts (22 liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
Genesis 18:6 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
Genesis 18:7 tn Heb “the young man.”
Genesis 18:7 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
Genesis 18:8 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
Genesis 18:8 tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
Genesis 18:8 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
Genesis 18:9 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
Genesis 18:10 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.
Genesis 18:10 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?
Genesis 18:10 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
Genesis 18:10 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
Genesis 18:10 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
Genesis 18:11 tn Heb “days.”
Genesis 18:11 tn Heb “it had ceased to be for Sarah [after] a way like women.”
Genesis 18:12 tn Heb “saying.”
Genesis 18:12 tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.
Genesis 18:12 tn The word “too” has been added in the translation for stylistic reasons.
Genesis 18:13 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”
Genesis 18:13 tn The Hebrew construction uses both הַאַף (haʾaf) and אֻמְנָם (ʾumnam): “Indeed, truly, will I have a child?”
Genesis 18:14 tn The Hebrew verb פָּלָא (palaʾ) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
Genesis 18:14 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.
Genesis 18:15 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the Lord) has been specified in the translation for clarity.
Genesis 18:16 tn Heb “And the men arose from there.”
Genesis 18:16 tn Heb “toward the face of.”
Genesis 18:16 tn The disjunctive parenthetical clause sets the stage for the following speech.
Genesis 18:16 tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.

Hebrews 10:26-39

²⁶For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us,^[a] ²⁷but only a certain fearful expectation of judgment and a fury^[b] of fire that will consume God’s enemies.^[c] ²⁸Someone who rejected the law of Moses was put to death^[d] without mercy on the testimony of two or three witnesses.^[e] ²⁹How much greater punishment do you think that person deserves who has contempt for^[f] the Son of God, and profanes^[g] the blood of the covenant that made him holy,^[h] and insults the Spirit of grace? ³⁰For we know the one who said, “Vengeance is mine, I will repay,”^[i] and again, “The Lord will judge his people.”^[j] ³¹It is a terrifying thing to fall into the hands of the living God.

³²But remember the former days when you endured a harsh conflict of suffering after you were enlightened. ³³At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way. ³⁴For in fact you shared the sufferings of those in prison,^[k] and you accepted the confiscation of your belongings with joy, because you knew that you certainly^[l] had a better and lasting possession. ³⁵So do not throw away your confidence, because it^[m] has great reward. ³⁶For you need endurance in order to do God’s will and so receive what is promised.^[n] ³⁷For just a little longer^[o] and he who is coming will arrive and not delay.^[p] ³⁸But my righteous one will live by faith, and if he shrinks back, I^[q] take no pleasure in him.^[r] ³⁹But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls.^[s]

Footnotes

Hebrews 10:26 tn Grk “is left,” with “for us” implied by the first half of the verse.
Hebrews 10:27 tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).sn An allusion to Zeph 1:18.
Hebrews 10:27 tn Grk “the enemies.”sn An allusion to Isa 26:11.
Hebrews 10:28 tn Grk “dies.”
Hebrews 10:28 sn An allusion to Deut 17:6.
Hebrews 10:29 tn Grk “tramples under foot.”
Hebrews 10:29 tn Grk “regarded as common.”
Hebrews 10:29 tn Grk “by which he was made holy.”
Hebrews 10:30 sn A quotation from Deut 32:35.
Hebrews 10:30 sn A quotation from Deut 32:36.
Hebrews 10:34 tc Most witnesses, including some significant ones (א D² 1881 M), read δεσμοῖς μου (desmois mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so P⁴⁶ Ψ 104), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmiois), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western text-forms (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.
Hebrews 10:34 tn Grk “you yourselves.”
Hebrews 10:35 tn Grk “which,” but showing the reason.
Hebrews 10:36 tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.
Hebrews 10:37 sn A quotation from Isa 26:20.
Hebrews 10:37 sn A quotation from Hab 2:3.
Hebrews 10:38 tn Grk “my soul.”
Hebrews 10:38 sn A quotation from Hab 2:4.
Hebrews 10:39 tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”

John 6:16-27

Walking on Water

¹⁶Now when evening came, his disciples went down to the lake,^[a] ¹⁷got into a boat,^[b] and started to cross the lake^[c] to Capernaum.^[d] (It had already become dark, and Jesus had not yet come to them.)^[e] ¹⁸By now a strong wind was blowing and the sea was getting rough. ¹⁹Then, when they had rowed about three or four miles,^[f] they caught sight of Jesus walking on the lake,^[g] approaching the boat, and they were frightened. ²⁰But he said to them, “It is I. Do not be afraid.” ²¹Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading.

²²The next day the crowd that remained on the other side of the lake^[h] realized that only one small boat^[i] had been there, and that Jesus had not boarded^[j] it with his disciples, but that his disciples had gone away alone. ²³Other boats from Tiberias came to shore^[k] near the place where they had eaten the bread after the Lord had given thanks.^[l] ²⁴So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats^[m] and came to Capernaum^[n] looking for Jesus.

Jesus’ Discourse About the Bread of Life

²⁵When they found him on the other side of the lake,^[o] they said to him, “Rabbi, when did you get here?”^[p] ²⁶Jesus replied,^[q] “I tell you the solemn truth,^[r] you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted.^[s] ²⁷Do not work for the food that disappears,^[t] but for the food that remains to eternal life—the food^[u] which the Son of Man will give to you. For God the Father has put his seal of approval on him.”^[v]

Footnotes

John 6:16 tn Or “sea.” The Greek word indicates a rather large body of water, but the English word “sea” normally indicates very large bodies of water, so the word “lake” in English is a closer approximation.
John 6:17 sn A boat large enough to hold the Twelve would be of considerable size. In 1986 following a period of drought and low lake levels, a fishing boat from the first century was discovered on the western shore of the Sea of Galilee. It was excavated and preserved and can now be seen in the Yigal Allon Museum in Kibbutz Ginosar north of Tiberias. The remains of the boat are 27 ft (8.27 m) long and 7.5 ft (2.3 m) wide; it could be rowed by four rowers and had a mast for a sail. The boat is now known as the “Jesus boat” or the “Sea of Galilee boat” although there is no known historical connection of any kind with Jesus or his disciples. However, the boat is typical for the period and has provided archaeologists with much information about design and construction of boats on the Sea of Galilee in the first century.
John 6:17 tn Or “sea.” See the note on “lake” in the previous verse.
John 6:17 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
John 6:17 sn This is a parenthetical note by the author.
John 6:19 tn Grk “about twenty-five or thirty stades” (a stade as a unit of linear measure is about 607 feet or 185 meters).sn About three or four miles. The Sea of Galilee was at its widest point 7 mi (11.6 km) by 12 mi (20 km). So at this point the disciples were in about the middle of the lake.
John 6:19 tn Or “sea.” See the note on “lake” in v. 16. John uses the phrase ἐπί (epi, “on”) followed by the genitive (as in Mark, instead of Matthew’s ἐπί followed by the accusative) to describe Jesus walking “on the lake.”
John 6:22 tn Or “sea.” See the note on “lake” in v. 16.
John 6:22 tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino eis ho enebēsan hoi mathētai autou) although there are several permutations of this clause ([א* D] Θ [ƒ¹³ 33] M [sa]). The witnesses that lack this expression are, however, significant and diffused (P⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.
John 6:22 tn Grk “entered.”
John 6:23 tn Or “boats from Tiberias landed”; Grk “came.”
John 6:23 tc D 091 a e sy^s,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucharistēsantos tou kuriou), while almost all the rest of the witnesses (P⁷⁵ א A B L W Θ Ψ 0141 [ƒ¹] ƒ¹³ 33 M as well as several versions and fathers) have the words (though l672 l950 sy^p read ᾿Ιησοῦ [Iēsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.
John 6:24 tn Or “embarked in the boats.”
John 6:24 sn See the note on Capernaum at John 6:17.
John 6:25 tn Or “sea.” See the note on “lake” in v. 16.
John 6:25 sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.
John 6:26 tn Grk “answered and said to them.”
John 6:26 tn Grk “Truly, truly, I say to you.”
John 6:26 tn Grk “because you ate of the loaves of bread and were filled.”
John 6:27 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”
John 6:27 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
John 6:27 tn Grk “on this one.”

New English Translation (NET)

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Book of Common Prayer

Psalm 55[a]

For the music director, to be accompanied by stringed instruments; a well-written song[b] by David.

Footnotes

Psalm 138[a]

By David.

Psalm 139[o]

For the music director, a psalm of David.

Footnotes

Three Special Visitors

Abraham Pleads for Sodom

Footnotes

Footnotes

Walking on Water

Jesus’ Discourse About the Bread of Life

Footnotes

Psalm 55^[a]

For the music director, to be accompanied by stringed instruments; a well-written song^[b] by David.

Psalm 138^[a]

Psalm 139^[o]