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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).

Joshua 3:1-13

Israel Crosses the Jordan

3 Bright and early the next morning Joshua and the Israelites left Shittim and came to the Jordan.^[a] They camped there before crossing the river.^[b] ²After three days the leaders went through the camp ³and commanded the people: “When you see the ark of the covenant of the Lord your God^[c] being carried by the Levitical priests, you must leave here^[d] and walk^[e] behind it. ⁴But stay about 3,000 feet behind it.^[f] Keep your distance^[g] so you can see^[h] which way you should go, for you have not traveled this way before.”

⁵Joshua told the people, “Ritually consecrate yourselves, for tomorrow the Lord will perform miraculous deeds among you.” ⁶Joshua told the priests, “Pick up the ark of the covenant and pass on ahead of the people.” So they picked up the ark of the covenant and went ahead of the people.

⁷The Lord told Joshua, “This very day I will begin to honor you before all Israel,^[i] so they will know that I am with you just as I was with Moses. ⁸Instruct the priests carrying the ark of the covenant, ‘When you reach the bank of the Jordan River,^[j] wade into the water.’”^[k]

⁹Joshua told the Israelites, “Come here and listen to the words of the Lord your God!” ¹⁰Joshua continued,^[l] “This is how you will know the living God is among you and that he will truly drive out before you the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites. ¹¹Look! The ark of the covenant of the Lord^[m] of the whole earth is ready to enter the Jordan ahead of you. ¹²Now select for yourselves twelve men from the tribes of Israel, one per tribe. ¹³When the feet^[n] of the priests carrying the ark of the Lord, the Lord^[o] of the whole earth, touch^[p] the water of the Jordan, the water coming downstream toward you will stop flowing and pile up.”^[q]

Romans 11:25-36

²⁵For I do not want you to be ignorant of this mystery, brothers and sisters,^[a] so that you may not be conceited: A partial hardening has happened to Israel^[b] until the full number^[c] of the Gentiles has come in. ²⁶And so^[d] all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;
he will remove ungodliness from Jacob.
²⁷And this is my covenant with them,^[e]
when I take away their sins.”^[f]

²⁸In regard to the gospel they are enemies for your sake, but in regard to election they are dearly loved for the sake of the fathers. ²⁹For the gifts and the call of God are irrevocable. ³⁰Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, ³¹so they too have now been disobedient in order that, by the mercy shown to you, they too may now^[g] receive mercy. ³²For God has consigned all people to disobedience so that he may show mercy to them all.^[h]

³³Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how unfathomable his ways!

³⁴For who has known the mind of the Lord,
or who has been his counselor?^[i]
³⁵Or who has first given to God,^[j]
that God^[k] needs to repay him?^[l]

³⁶For from him and through him and to him are all things. To him be glory forever! Amen.

Footnotes

Romans 11:25 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
Romans 11:25 tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”
Romans 11:25 tn Grk “fullness.”
Romans 11:26 tn It is not clear whether the phrase καὶ οὕτως (kai houtōs, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).
Romans 11:27 sn A quotation from Isa 59:20-21.
Romans 11:27 sn A quotation from Isa 27:9; Jer 31:33-34.
Romans 11:31 tc Some significant Alexandrian and Western mss (א B D*^,c 1506 bo) read νῦν (nun, “now”) here. A few other mss (33 365 sa) have ὕστερον (husteron, “finally”). mss that lack the word are P⁴⁶ A D¹ F G Ψ 81 1175 1241 1505 1739 1881 M latt. External evidence slightly favors omission with good representatives from the major text-forms, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun ēpeithēsan…autoi nun eleēthōsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.
Romans 11:32 tn Grk “to all”; “them” has been supplied for stylistic reasons.
Romans 11:34 sn A quotation from Isa 40:13.
Romans 11:35 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
Romans 11:35 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
Romans 11:35 sn A quotation from Job 41:11.

Matthew 25:31-46

The Judgment

³¹“When^[a] the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. ³²All^[b] the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. ³³He^[c] will put the sheep on his right and the goats on his left. ³⁴Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. ³⁵For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, ³⁶I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ ³⁷Then the righteous will answer him,^[d] ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? ³⁸When^[e] did we see you a stranger and invite you in, or naked and clothe you? ³⁹When^[f] did we see you sick or in prison and visit you?’ ⁴⁰And the king will answer them,^[g] ‘I tell you the truth,^[h] just as you did it for one of the least of these brothers or sisters^[i] of mine, you did it for me.’

⁴¹“Then he will say^[j] to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! ⁴²For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. ⁴³I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ ⁴⁴Then they too will answer,^[k] ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ ⁴⁵Then he will answer them,^[l] ‘I tell you the truth,^[m] just as you did not do it for one of the least of these, you did not do it for me.’ ⁴⁶And these will depart into eternal punishment, but the righteous into eternal life.”^[n]

Footnotes

Matthew 25:31 tn Here δέ (de) has not been translated.
Matthew 25:32 tn Here καί (kai) has not been translated.
Matthew 25:33 tn Here καί (kai) has not been translated.
Matthew 25:37 tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
Matthew 25:38 tn Here δέ (de) has not been translated.
Matthew 25:39 tn Here δέ (de) has not been translated.
Matthew 25:40 tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.
Matthew 25:40 tn Grk “Truly (ἀμήν, amēn), I say to you.”
Matthew 25:40 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.
Matthew 25:41 tn Here καί (kai) has not been translated.
Matthew 25:44 tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
Matthew 25:45 tn Grk “answer them, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
Matthew 25:45 tn Grk “Truly (ἀμήν, amēn), I say to you.”
Matthew 25:46 sn Here the ultimate destination of the righteous is eternal life. In several places Matthew uses “life” or “eternal life” in proximity with “the kingdom of heaven” or merely “the kingdom,” suggesting a close relationship between the two concepts (compare Matt 25:34 with v. 46; Matt 19:16, 17, 29 with vv. 23, 24). Matthew consistently portrays “eternal life” as something a person enters in the world to come, whereas the Gospel of John sees “eternal life” as beginning in the present and continuing into the future (cf. John 5:24).

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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

Israel Crosses the Jordan

Footnotes

Footnotes

The Judgment

Footnotes

Psalm 38^[a]

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