◀ All Reading Plans / Book of Common Prayer / Ps. 2 85; Ps. 110:1–5 (6–7) Ps. 132; Zech. 2:10–13; 1 John 4:7–16; John 3:31–36 (New Catholic Bible)

Prev Day

December 25, 2018

Next Day

Use the calendar to view readings from this devotional.

December 2018
Su	Mo	Tu	We	Th	Fr	Sa
						1
2	3	4	5	6	7	8
9	10	11	12	13	14	15
16	17	18	19	20	21	22
23	24	25	26	27	28	29
30	31

Return to today's reading

Book of Common Prayer

Daily Old and New Testament readings based on the Book of Common Prayer.

Duration: 861 days

Psalm 2

Psalm 2^[a]

Universal Reign of the Messiah

¹Why do the nations rage
    and the peoples devise futile plots?
²The kings of the earth rise up,
    and the princes conspire together
against the Lord
    and against his Anointed One:^[b]
³“Let us finally break their shackles
    and cast away their chains from us.”
⁴The one who is enthroned in heaven laughs;
    the Lord mocks their plans.
⁵Then he rebukes them in his anger
    and terrifies them in his wrath, saying,
⁶“I myself have anointed my king
    on Zion, my holy mountain.”^[c]
⁷I will proclaim the decree^[d] of the Lord:
    He said to me, “You are my son;
    this day I have begotten you.”
⁸Simply make the request of me,
    and I will give you the nations as your inheritance,
    and the ends of the earth as your possession.^[e]
⁹You will rule them with an iron scepter;
    you will shatter them like a potter’s vessel.^[f]
¹⁰Therefore, O kings, pay heed;
    take warning, O rulers of the earth.
¹¹Serve the Lord with fear, and rejoice before him;
with trembling ¹²    bow down in homage^[g]
lest he become angry
    and you perish from the way,
    for his wrath can flare up in an instant.
Blessed are all those
    who take refuge in him.

Footnotes

Psalm 2:1 Although the surrounding peoples are rising up, the People of God are enthroning a new king; empowered by God’s assistance, he shatters the coalition of their foes. This is the drama evoked in the present psalm, and it recurs more than once in the history of Israel. Thus, this poem found its place in a liturgy for royal consecration, for each king was a “messiah,” that is, a man anointed with the sacred unction in the name of God. But the Prophets and the New Testament enlarged these perspectives. Hence, this ancient text evokes the whole drama of the world. It proclaims the sovereignty of God in the midst of the tumult of peoples and our human rebellions.
Behind the king of verse 6 can be glimpsed the Messiah (the Christ), a descendant of David and the Son of God, who will save his people (see Isa 9:5-6; Acts 4:25; 13:33; Heb 1:5). There is a premonition of the struggle that will take place at the end of time (see Ezek 38–39; Dan 12), a struggle already begun in the Passion of Jesus and in the persecutions of the Church (see Acts 4:25-28). But the psalm also expresses the hope of a final conversion of all the nations as they at last acknowledge the Lord (see Isa 45; Rev 19:15). God’s plan will be achieved in the glory of the Messianic Kingdom.
Psalm 2:2 Anointed One: in Hebrew, Mashiah (whence the word “Messiah”), which in the Greek translation is Christos; it referred originally to the Davidic King but ultimately to Jesus Christ. This phrase has given rise to two titles of Jesus: “Messiah” from the Hebrew and “Christ” from the Greek. In Israel the power of office was bestowed by anointing both on kings (see Jdg 9:8; 1 Sam 9:16; 16:12f) and on high priests (see Lev 8:12; Num 3:3).
Psalm 2:6 Holy mountain: reference to the site of the temple (see 2 Chr 3:4; 15:1; 33:15). Psalms 43:3; 46:5 have “holy mountain” and “holy place” respectively. Psalm 48:2 has “holy mountain” and Psalm 87:1 has “holy mountains.”
Psalm 2:7 Decree: this is nothing less than the prophecy of Nathan (see 2 Sam 7:14) applied to the Messiah by 1 Chr 17:13 (see Ps 89:27). Here the Messiah speaks after the rebels (v. 3) and after God who in an oracle (v. 6) has just enthroned him as King of Israel. He has also declared him his Son according to a formula familiar to the ancient Orient.
Psalm 2:8 The Messiah’s reign will be coextensive with that of God (see Isa 49:6; Dan 7:14). This verse is applied by Heb 1:5 (see Heb 5:5), then by tradition and the Liturgy, to the eternal generation of the Word.
Psalm 2:9 The Book of Revelation applies this verse to Christ’s triumphant reign (see Rev 12:5; 19:15).
Psalm 2:12 Bow down in homage: another possible translation is: “honor the Son.” Blessed: see note on Ps 1:1.

Psalm 85

Psalm 85^[a]

Prayer for the People’s Salvation

¹For the director.^[b] A psalm of the sons of Korah.

²O Lord, you showed favor to your land;
    you restored the good fortune of Jacob.^[c]
³You forgave the iniquity of your people;
    you canceled all their sins. Selah
⁴You cast aside all your wrath;
    you put an end to your great anger.
⁵^[d]Restore us once again, O God, our Savior,
    and cease your displeasure toward us.
⁶Will you remain angry with us forever?
    Will you hold onto your wrath for all generations?
⁷Will you not once again give us life
    so that your people may exult in you?
⁸Show us, O Lord, your kindness^[e]
    and grant us your salvation.
⁹^[f]I will listen for God’s response;
    surely the Lord will proclaim peace to his people, his saints,^[g]
    to those who turn to him with their whole heart.
¹⁰His salvation is indeed near for those who fear him;
    his glory^[h] will dwell in our land.
¹¹^[i]Kindness and faithfulness^[j] will meet;
    righteousness and peace will embrace.
¹²Faithfulness will spring forth from the earth,
    and righteousness^[k] will look down from heaven.
¹³^[l]The Lord will grant us prosperity,^[m]
    and our land will yield its harvest.
¹⁴Righteousness will go forth in front of him,
    and he will set us on the way he treads.

Footnotes

Psalm 85:1 This psalm is a national lament recalling God’s goodwill in bringing his people back from the Exile to their homeland (538 B.C.) but also indicates that the repatriates are having difficulty in reestablishing themselves in Judea. The psalmist as much as says: “You have enabled us to come back to our land; now let us come back to our lives.” The lament becomes a prayer of hope, for the Prophets had announced a better future (see Isa 58:8; Zec 8:12). The temple of Jerusalem is being rebuilt (520–515 B.C.) and will be a visible sign of the presence of God, of his “glory” (v. 10; see Ezek 43:2). Happiness is promised to those who remain faithful. All these thoughts are similar to those expressed by the post-Exilic Prophets (see Hag 1:5-11; 2:6-9; Mal 3:13-21).
In praying this psalm, we can keep in mind that in Jesus, the Son of God, the promise becomes reality (see Jn 14:27; Col 1:20). When love and truth, justice and peace dwell on the earth, a new world is being born, and God is there.
Psalm 85:1 For the director: these words are thought to be a musical or liturgical notation. Sons of Korah: see note on Ps 42:1.
Psalm 85:2 Restored the good fortune of Jacob: another translation possible is: “brought Jacob back from exile.” Jacob: i.e., Israel (see Gen 32:28-29).
Psalm 85:5 The psalmist begs God to favor his penitent people with pardon and peace.
Psalm 85:8 Kindness: see note on Ps 6:5.
Psalm 85:9 God answers the prayer through a reassuring word of a priest or Levite.
Psalm 85:9 Saints: see notes on Pss 4:4; 16:3; 34:10. To those . . . heart: other translations possible are: “and to those who turn from folly” and “but let them not return to folly” (the Hebrew word for “folly” includes the connotation of moral deficiency).
Psalm 85:10 Only those who fear God in the spirit of wisdom (in contrast to the spirit of folly, v. 9) will inherit his benefits, which will be their glory. They will experience a renewed spirit since they are the heirs of the new age of restoration, which is described by various terms: salvation and glory (v. 10), kindness, faithfulness, righteousness, and peace (vv. 11-12), good and harvest (v. 13). Glory: the Lord’s glory—a visible manifestation of his power and divinity—had left the temple and the holy city (see Ezek 11:23); it would return there once the temple was restored (see Ezek 43:2; Hag 2:9). See also Jn 1:14.
Psalm 85:11 People will regulate their lives by the divine norms. The divine attributes, as well as the moral virtues that correspond to them, are here personified (see Pss 89:15; 97:2) as courtiers of the returning king.
Psalm 85:11 Kindness and faithfulness: often found together to express God’s loyalty (see Pss 25:10; 40:12f; 57:11; 61:8; Ex 34:6).
Psalm 85:12 Righteousness: personification of God’s attribute, which expresses his kingship in and over his people (see Pss 4:2; 22:31, alternative translation).
Psalm 85:13 The goodness and blessings that the psalmist sees in a vision of the future are, for Christians, fulfilled in Christ. Yet the completion of salvation is also for Christians an object of promise and of longing expectation.
Psalm 85:13 Prosperity: the benefits of God’s kingdom enjoyed by those who fear him: forgiveness (v. 3), reconciliation, renewal of covenant status (vv. 9-10), and fullness of restoration (vv. 10-14). Thus, faith in God leads to hope in a new age of righteousness (see Gal 5:5; 2 Pet 3:13).

Psalm 110

Psalm 110^[a]

The Messiah—King, Prophet, and Conqueror

¹A psalm of David.

The Lord says to my Lord:^[b]
    “Sit at my right hand
    until I have made your enemies a footstool for you.”
²The Lord will stretch forth from Zion
    your scepter of power.^[c]
The Lord says:
    “Rule in the midst of your enemies!^[d]
³Yours is royal dignity in the day of your birth;
    in holy splendor, before the daystar,
    like the dew, I have begotten you.”^[e]
⁴The Lord has sworn,
    and he will not retract his oath:
“You are a priest forever^[f]
    according to the order of Melchizedek.”
⁵The Lord stands forth at your right hand;^[g]
    he will crush kings on the day of his wrath.
⁶He^[h] will judge the nations,
    filling their land with corpses
    and crushing rulers throughout the earth.
⁷He will drink from the stream on his journey,
    and then he will lift up his head in triumph.^[i]

Footnotes

Psalm 110:1 These few surprising verses (which comprise essentially two oracles) became the supreme Messianic psalm in both the Jewish and the Christian traditions. It was so much used and adapted down the centuries before becoming part of the Psalter that it is difficult to reconstruct completely the original text. In its oldest version it certainly goes back to the earliest times of the monarchy.
The psalm was subsequently revised, perhaps on various occasions; the song no longer refers to the kings who are passing away but to the Messiah who is to come at the end of the earthly time and restore everything in the name of God. He will be of royal birth (see 2 Sam 7:16) and will be charged with judging the nations and ruling over the entire world. He will not be counted among the princes of the nations, who have their power from human beings, for God himself will invest him as everlasting King and Priest, as is shown by the parallel with the mysterious Melchizedek, priest and king of Salem, whose earthly ancestry no one knows (see Gen 14:18; Heb 7:3).
Jesus, who claims to be the Christ, that is, the Messiah, and Son of God, fulfills the promise given in this psalm, as he hints to the Pharisees (see Mt 22:42-45; 26:64); the apostles are inspired by this passage to proclaim the glory of the risen Christ, Lord of the universe (see Mk 16:19; Acts 2:33-35; Rom 8:34; 1 Cor 15:25-28; Eph 1:20; Col 3:1; Heb 10:12f; 1 Pet 3:22). The author of the Letter to the Hebrews finds in this psalm the proof that Christ is superior to the priests of the Old Testament and that he alone is the Savior of humankind (Heb 7).
Psalm 110:1 The first oracle (vv. 1-3) establishes God’s anointed as his regent over all (see Ps 2:7-12). The Lord says to my Lord: a polite form of address from an inferior to a superior (see 1 Sam 25:25; 2 Sam 1:10). By the word “Lord,” the court singer is referring to the king. Jesus, in interpreting this psalm, takes the psalmist to be David, who was acknowledged by all to be referring to the Messiah. Hence, the Messiah must be David’s superior and not merely his son or descendant (see Mt 22:41-46 par). Right hand: the place of honor beside a king (see Ps 45:10; 1 Ki 2:19), in this case making the Messiah second to God himself (see Mt 26:64; Mk 14:62; 16:19; Lk 22:69; Acts 2:33; 5:31; 7:55f; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2). Footstool for you: there are secular texts and illustrations as well as biblical texts depicting ancient kings placing their feet on those they had conquered (see Jos 10:24; Dan 7:14). The author of 2 Chronicles (2 Chr 9:18) indicates that a footstool was part of the king’s throne. Paul made use of this text to show that God has placed everything under Christ’s feet (Eph 1:22), including his enemies (1 Cor 15:25; Heb 10:12f).
Psalm 110:2 The Lord will expand the Messiah’s reign to the extent that no foe will remain to oppose his rule (see Pss 2:6; 45:7; 72:8).
Psalm 110:2 The Messiah is the Lord’s regent over his emerging kingdom.
Psalm 110:3 Yours is royal dignity . . . I have begotten you: this is the usual Catholic translation and comes from the revised Latin Vulgate, which is based on the ancient versions. The current Hebrew is obscure and seems to be corrupt. Before the daystar: when the sun had not yet been created, i.e., from all eternity. Like the dew: in a secret, mysterious manner. Hence, the Messiah and Son of God existed before the dawn of creation in eternity.
The Hebrew is translated as follows: “Your people will volunteer freely / on your day of battle. / In holy splendor, from the womb of the dawn / the dew of your youth is yours.” It refers to numerous royal troops at the Messiah’s command. The people come voluntarily on the day of battle, as in the days of Deborah (see Jdg 5:2, 9). They consecrate themselves, are fully prepared, and place themselves at his service. They will be as abundant as the dew at dawn. The image is close to those of Paul about “living sacrifices” (Rom 12:1) or a life poured out like a “libation” (Phil 2:17). It should be noted that, even not considering the linguistic difficulties that argue against this reading and the fact that the Septuagint of pre-Christian times already confirms the text of the Vulgate, the Hebrew reading does not fit the great theme of the psalm as well as the Latin translation does. Every connection with the central thought that speaks of the royal and priestly dignity of Melchizedek is missing.
Psalm 110:4 The prophet-psalmist pronounces a second divine oracle, guaranteed by an oath. The Lord makes his king his chief priest for life, according to the order and image of Melchizedek. There are three main points of resemblance between Melchizedek and Christ. Both are kings as well as priests, both offer bread and wine to God, and both have their priesthood directly from God (see Gen 14:18; Heb 7). For a prophetic vision of the glorious union of the Messiah-Priest, see Zec 6:13; for the New Testament application, see Heb 5:6-10; 7:22. Forever: perhaps alluded to in Jn 12:34.
Psalm 110:5 The Lord stands forth at your right hand: when the king goes out to battle, the Lord, as the Master of the universe, is right with him, and crushing the foes.
Psalm 110:6 He: the Messiah-King. Filling their land with corpses: gory imagery symbolizing full victory (see Ps 2:9; Rev 19:11-21) when God’s judgment comes to pass.
Psalm 110:7 Figurative language of uncertain meaning. Some see an allusion to a rite of royal consecration at the spring of Gihon (see 1 Ki 1:33, 38). Others see an image of the Messianic King bowing down in humility to drink of the waters of divine assistance before moving on to more victories (see Isa 8:6; Jer 2:13, 17f).

Psalm 132

Psalm 132^[a]

The Divine Promises Made to David

¹A song of ascents.

Remember, O Lord, for David’s sake,
    all the difficulties he endured.^[b]
²^[c]He swore an oath to the Lord
    and vowed to the Mighty One of Jacob:
³“I will not enter the house I live in
    or lie down on the bed where I sleep,
⁴neither will I allow myself to fall asleep
    or even to close my eyes,
⁵until I find a home for the Lord,
    a dwelling for the Mighty One of Jacob.”
⁶We heard of it in Ephrathah;
    we came upon it^[d] in the fields of Jaar.
⁷^[e]Let us enter his dwelling place,
    let us worship at his footstool.
⁸Arise, O Lord, and go up to your resting place,
    you and the Ark of your might.
⁹Let your priests clothe themselves with righteousness,^[f]
    and let your saints shout for joy.
¹⁰For the sake of your servant David,
    do not reject your anointed one.^[g]
¹¹The Lord swore this oath^[h] to David,
    an oath that he will not renounce:
“One of your own descendants
    I will place on your throne.
¹²If your sons keep my covenant
    and the statutes that I will teach them,
their sons will also rule
    on your throne from age to age.”^[i]
¹³For the Lord has chosen Zion;
    he has designated it for his home:
¹⁴“This will be my resting place forever;
    here I will reside, for such is my wish.
¹⁵^[j]“I will bless it with abundant provisions
    and satisfy its poor with their fill of bread.
¹⁶I will clothe its priests with salvation,
    and its saints will shout for joy.
¹⁷“There I will raise up a horn for David^[k]
    and prepare a lamp for my anointed one.
¹⁸I will clothe his enemies with shame,
    but on his head there will be a resplendent crown.”^[l]

Footnotes

Psalm 132:1 By means of this psalm, the pilgrims, assembled for the procession, sing the glory of Zion, the dwelling place of God and the residence of his anointed, i.e., the king descended from David and like him, was consecrated with holy oil. Doubtless, this is a celebration of the anniversary of the bringing of the Ark of the Covenant to Jerusalem at the time of King David (see 2 Sam 6; 1 Chr 13–16). This hymn provides a splendid occasion to remind God of the commitment he made in favor of his people: David had sworn to build a dwelling in which to house the Ark, sign of the divine presence, and it was the Lord who promised him that he would ensure his lineage on the royal throne (see oracle of Nathan: 2 Sam 7; 1 Chr 17) at Jerusalem, where the king had projected to build God’s residence.
Each new reign gave birth to a new hope, for every one of David’s descendants is “anointed,” that is, “Messiah” in Hebrew and “Christ” in Greek. When the fallibility of the monarchy became flagrant, the hope subsisted with more intensity. All Israel awaits a last descendant of David, a true Messiah, who will permanently restore God’s reign and his worship forever. It will be the time of God’s glory and salvation; it will be the coming of Jesus Christ, Son of David, whom Luke (Lk 1:69) presents to us by citing verse 17 of this psalm. Verses 8-10, 16 are cited by the Chronicler at the end of the prayer of Solomon (see 2 Chr 6:41f).
Therefore, as we pray this psalm, we can remind God of the merits of David as well as those of Christ, asking him to fulfill the oaths made to David as supplementary motives for fulfilling those made to Christ. We can urge him to enthrone his Son fully in the heavenly Zion and establish therein his perfect kingship for the benefit of his faithful and the eternal confusion of his enemies.
Psalm 132:1 All the difficulties he endured: in the conquest of Jerusalem (see 2 Sam 5:6-12) and in bringing the Ark to Jerusalem (2 Sam 6:1-23). Some translate: “and all his anxious care,” i.e., to build the temple (see 2 Sam 7:1-17; 1 Ki 8:17).
Psalm 132:2 Although the oath and vow of David have not been recorded in the Bible, it is clear that when David heard that God had blessed Obed-edom, the guardian of the ark (see 2 Sam 6:12), he immediately made efforts to bring the Ark to Jerusalem. Mighty One of Jacob: a title used by Jacob in Gen 49:24 and by Isaiah (49:26; 60:16) that emphasizes God’s action in saving and redeeming his people. Jacob: a synonym for Israel (see Gen 32:28f).
Psalm 132:6 It . . . it: often regarded as referring to the Ark, but more likely it refers to the call to worship that follows. Ephrathah: David’s hometown near Bethlehem (see Ru 4:11; Mic 5:1). Fields of Jaar: i.e., Kiriath-jearim, where the Ark remained for a few generations (see 1 Sam 7:1f; 2 Sam 6:2; 1 Chr 13:5f).
Psalm 132:7 Together with David and his men, the people wished to worship the Lord in Jerusalem. The Ark had been transported by the priests until it was placed in the tabernacle at Shiloh (see 1 Sam 4:3). With the capture of the Ark by the Philistines, it was taken from city to city (see 1 Sam 4–6) until David brought it to Jerusalem and inaugurated a new era in God’s rule over Israel: the Davidic era. The Ark was the footstool of the Lord’s throne (see Ps 99:5) and symbolized God’s earthly rule (see Ps 99:1f; Num 10:35f; 2 Chr 6:41f). Arise, O Lord: the invocation whenever the Ark set out in the days of Moses (see Num 10:35).
Psalm 132:9 Righteousness: here synonymous with salvation (see 2 Chr 6:41), signifying victory, blessing, and deliverance (see Pss 4:2; 22:32; 24:5). Saints: the People of God who should be faithful to him (see note on Ps 34:10)
Psalm 132:10 The Messiah or Christ is the anointed one of the Lord (see Ps 2:2; 1 Sam 10:1), the descendant of David awaited by Israel.
Psalm 132:11 Swore this oath: no oath is mentioned in 2 Sam 7. However, elsewhere God’s promise to David is called a covenant (see Pss 89:4, 29, 35, 40; 2 Sam 23:5; Isa 55:3), and covenants were made with an oath.
Psalm 132:12 God’s sovereignty decrees that the dynasty of David will rule, but God’s holiness and justice stipulate that such will hold only if David and his descendants are loyal to his covenant statutes.
Psalm 132:15 The Lord will bless his people abundantly in his royal presence (see Deut 15:4-6); the poor and the priests will share in this new age.
Psalm 132:17 I will raise up a horn for David: a line close to Ezek 29:21; it has a Messianic sense (see Isa 11:1; Jer 33:15; Zec 3:8). The word “horn” here designates a powerful descendant (see Ps 75:6); God will strengthen the Davidic race from which the Messiah will arise (see Lk 1:69). Prepare a lamp for my anointed one: promise recorded in the Books of Kings (see 1 Ki 11:36; 15:4; 2 Ki 8:19). The house in which light no longer dawns is uninhabited (see Job 18:5; Jer 25:10). The Messiah will be the light of the Gentiles (see Isa 42:6; 49:6; Lk 2:32).
Psalm 132:18 This word of promise contains the Christian hope in the majesty, rule, and dominion of the Lord Jesus, who will put down all God’s enemies (see 1 Cor 15:25-28; Rev 19:17-21).

Zechariah 2:10-13

¹⁰Up, up! Flee from the land of the north,
    says the Lord.
For I have scattered you to the four winds of heaven,
    says the Lord.
¹¹Away, away! Escape to Zion,
    you who presently live in daughter Babylon.
¹²For thus said the Lord of hosts
    after he sent me forth,
    in regard to the nations that plundered you:
Whoever touches you
    touches the apple of my eye.
¹³Behold, I will wave my hand over them,
    and they will be plunder
    for those they have enslaved.
Thus you will know
    that the Lord of hosts has sent me.

1 John 4:7-16

Remain in Love^[a]

What Love Is

⁷Beloved,
let us love one another,
because love is from God.^[b]
Everyone who loves is born of God and knows God.
⁸Whoever does not love
does not know God,
because God is love.
⁹God’s love was revealed to us in this way:
God sent his only-begotten Son into the world
so that we might have life through him.
¹⁰This is what love is:
not that we have loved God,
but that he loved us
and sent his Son as expiation for our sins.^[c]
¹¹Beloved,
since God loved us so much,
we should love one another.
¹²No one has ever seen God,
but if we love one another,
God abides in us,
and his love is made complete in us.
¹³This is how we can be certain
that we abide in him
and that he abides in us:
he has given us a share in his Spirit.^[d]
¹⁴Moreover, we have seen for ourselves
and can testify
that the Father has sent the Son
as the Savior of the world.
¹⁵God abides in anyone who acknowledges
that Jesus is the Son of God,
and that person abides in God.
¹⁶We have come to know
and to believe in
the love that God has for us.
God is love,
and whoever abides in love
abides in God,
and God in him.

John 3:31-36

He Who Comes from Above^[a]

³¹“The one who comes from above is above all.
The one who is of the earth is earthly
and speaks of earthly things.
The one who comes from heaven is above all.
³²He bears witness to the things he has seen and heard,
yet no one accepts his testimony.
³³“Whoever accepts his testimony
attests that God speaks the truth.
³⁴For the one whom God has sent
speaks the words of God,
for God gives him the Spirit without measure.^[b]
³⁵The Father loves the Son,
and he has entrusted everything into his hand.
³⁶Whoever believes in the Son has eternal life;
whoever does not believe in the Son will not see life,
but the wrath of God rests upon him.”

New Catholic Bible (NCB)

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

Book of Common Prayer

Psalm 2[a]

Universal Reign of the Messiah

Footnotes

Psalm 85[a]

Prayer for the People’s Salvation

Footnotes

Psalm 110[a]

The Messiah—King, Prophet, and Conqueror

Footnotes

Psalm 132[a]

The Divine Promises Made to David

Footnotes

Remain in Love[a]

What Love Is

Footnotes

He Who Comes from Above[a]

Footnotes

Psalm 2^[a]

Psalm 85^[a]

Psalm 110^[a]

Psalm 132^[a]

Remain in Love^[a]

He Who Comes from Above^[a]