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Book of Common Prayer

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

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Psalm 87

Psalm 87^[a]

Written by the Korahites; a psalm, a song.

87 The Lord’s city is in the holy hills.^[b]
²The Lord loves the gates of Zion
more than all the dwelling places of Jacob.
³People say wonderful things about you,^[c]
O city of God. (Selah)
⁴I mention Rahab^[d] and Babylon to my followers.^[e]
Here are^[f] Philistia and Tyre, along with Ethiopia.^[g]
It is said of them, “This one was born there.”^[h]
⁵But it is said of Zion’s residents,^[i]
“Each one of these^[j] was born in her,
and the Most High^[k] makes her secure.”
⁶The Lord writes in the census book of the nations,^[l]
“This one was born there.”^[m] (Selah)
⁷As for the singers, as well as the pipers—
all of them sing within your walls.^[n]

Footnotes

Psalm 87:1 sn Psalm 87. The psalmist celebrates the Lord’s presence in Zion and the special status of its citizens.
Psalm 87:1 tn Heb “his foundation [is] in the hills of holiness.” The expression “his foundation” refers here by metonymy to the Lord’s dwelling place in Zion. The “hills” are the ones surrounding Zion (see Pss 125:2; 133:3).
Psalm 87:3 tn Heb “glorious things are spoken about you.” The translation assumes this is a general reference to compliments paid to Zion by those who live within her walls and by those who live in the surrounding areas and lands. Another option is that this refers to a prophetic oracle about the city’s glorious future. In this case one could translate, “wonderful things are announced concerning you.”
Psalm 87:4 sn “Rahab,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7).
Psalm 87:4 tn Heb “to those who know me” (see Ps 36:10). Apparently the Lord speaks here. The verbal construction (the Hiphil of זָכַר, zakhar, “remember” followed by the preposition ל [lamed] with a substantive) is rare, but the prepositional phrase is best understood as indicating the recipient of the announcement (see Jer 4:16). Some take the preposition in the sense of “among” and translate, “among those who know me” (cf. NEB, NIV, NRSV). In this case these foreigners are viewed as the Lord’s people and the psalm is interpreted as anticipating a time when all nations will worship the Lord (see Ps 86:9) and be considered citizens of Zion.
Psalm 87:4 tn Heb “Look.”
Psalm 87:4 tn Heb “Cush.”
Psalm 87:4 tn Heb “and this one was born there.” The words “It is said of them” are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand “there” as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands.
Psalm 87:5 tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (ʾamar), the preposition ל (lamed) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).
Psalm 87:5 tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.
Psalm 87:5 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
Psalm 87:6 tn Heb “the Lord records in the writing of the nations.”
Psalm 87:6 tn As noted in v. 4, the translation assumes a contrast between “there” (the various foreign lands) and “in her” (Zion). In contrast to foreigners, the citizens of Zion have special status because of their birthplace (v. 5). In this case vv. 4 and 6 form a structural frame around v. 5.
Psalm 87:7 tc Heb “and singers, like pipers, all my springs [are] in you.” The participial form חֹלְלִים (khol^elim) appears to be from a denominative verb meaning “play the pipe,” though some derive the form from חוּל (khul, “dance”). In this case the duplicated ל (lamed) requires an emendation to מְחֹלְלִים (m^ekhol^elim, “a Polel form). The words are addressed to Zion. As it stands, the Hebrew text makes little, if any, sense. “Springs” are often taken here as a symbol of divine blessing and life”), but this reading does not relate to the preceding line in any apparent way. The present translation assumes an emendation of כָּל־מַעְיָנַי (kol maʿyanay, “all my springs”) to כֻּלָּם עָנוּ (kullam ʿanu, “all of them sing,” with the form עָנוּ being derived from עָנָה, ʿanah, “sing”).

Psalm 90

Book 4 (Psalms 90-106)

Psalm 90^[a]

A prayer of Moses, the man of God.

90 O Lord, you have been our protector^[b] through all generations.
²Even before the mountains came into existence,^[c]
or you brought the world into being,^[d]
you were the eternal God.^[e]
³You make mankind return^[f] to the dust,^[g]
and say, “Return, O people.”
⁴Yes,^[h] in your eyes a thousand years
are like yesterday that quickly passes,
or like one of the divisions of the nighttime.^[i]
⁵You bring their lives to an end and they “fall asleep.”^[j]
In the morning they are like the grass that sprouts up:
⁶In the morning it glistens^[k] and sprouts up;
at evening time it withers^[l] and dries up.
⁷Yes,^[m] we are consumed by your anger;
we are terrified by your wrath.
⁸You are aware of our sins;^[n]
you even know about our hidden sins.^[o]
⁹Yes,^[p] throughout all our days we experience your raging fury;^[q]
the years of our lives pass quickly, like a sigh.^[r]
¹⁰The days of our lives add up to seventy years,^[s]
or eighty, if one is especially strong.^[t]
But even one’s best years are marred by trouble and oppression.^[u]
Yes,^[v] they pass quickly^[w] and we fly away.^[x]
¹¹Who can really fathom the intensity of your anger?^[y]
Your raging fury causes people to fear you.^[z]
¹²So teach us to consider our mortality,^[aa]
so that we might live wisely.^[ab]
¹³Turn back toward us, O Lord.
How long must this suffering last?^[ac]
Have pity on your servants.^[ad]
¹⁴Satisfy us in the morning^[ae] with your loyal love.
Then we will shout for joy and be happy^[af] all our days.
¹⁵Make us happy in proportion to the days you have afflicted us,
in proportion to the years we have experienced^[ag] trouble.
¹⁶May your servants see your work.^[ah]
May their sons see your majesty.^[ai]
¹⁷May our Sovereign God extend his favor to us.^[aj]
Make our endeavors successful.
Yes, make them successful.^[ak]

Footnotes

Psalm 90:1 sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.
Psalm 90:1 tn Or “place of safety.” See Ps 71:3.
Psalm 90:2 tn Heb “were born.”
Psalm 90:2 tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a Polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.
Psalm 90:2 tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (ʾel, “God”) the LXX reads אַל (ʾal, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following wayyiqtol form וַתֹּאמֶר (vatoʾmer, “and you said/say”), unless one reads the form as a simple vav plus imperfect as indicated by Aquila and Jerome.
Psalm 90:3 tn In this context the shortened prefix form does not function as a preterite, but indicates what is typical of the world.
Psalm 90:3 tn The Hebrew term דַּכָּא (dakaʾ) carries the basic sense of “crushed.” Elsewhere it refers to those who are “crushed” in spirit or contrite of heart (see Ps 34:18; Isa 57:15). If one understands this nuance here, then v. 3 is observing that God leads mankind to repentance (the term שׁוּב, shuv, “return,” which appears twice in this verse, is sometimes used of repentance.) However, the following context laments mankind’s mortality and the brevity of life, so it is doubtful if v. 3 should be understood so positively. It is more likely that דַּכָּא here refers to “crushed matter,” that is, the dust that fills the grave (see HALOT 221 s.v. s.v. I דַּכָּא; BDB 194 s.v. דַּכָּא). In this case one may hear an echo of Gen 3:19.
Psalm 90:4 tn Or “for.”
Psalm 90:4 sn The divisions of the nighttime. The ancient Israelites divided the night into distinct periods, or “watches.”
Psalm 90:5 tn Heb “you bring them to an end [with] sleep.” The Hebrew verb זָרַם (zaram) has traditionally been taken to mean “flood” or “overwhelm” (note the Polel form of a root זרם in Ps 77:17, where the verb is used of the clouds pouring down rain). However, the verb form here is Qal, not Polel, and is better understood as a homonym meaning “to make an end [of life].” The term שֵׁנָה (shenah, “sleep”) can be taken as an adverbial accusative; it is a euphemism here for death (see Ps 76:5-6).
Psalm 90:6 tn Or “flourishes.” The verb is used of a crown shining in Ps 132:18. Perhaps here in Ps 90:6 it refers to the glistening of the grass in the morning dew.
Psalm 90:6 tn The Polel form of this verb occurs only here. Perhaps the form should be emended to a Qal (which necessitates eliminating the final ל [lamed] as dittographic). See Ps 37:2.
Psalm 90:7 tn Or “for.”
Psalm 90:8 tn Heb “you set our sins in front of you.”
Psalm 90:8 tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.
Psalm 90:9 tn Or “for.”
Psalm 90:9 tn Heb “all our days pass by in your anger.”
Psalm 90:9 tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”
Psalm 90:10 tn Heb “the days of our years, in them [are] seventy years.”
Psalm 90:10 tn Heb “or if [there is] strength, eighty years.”
Psalm 90:10 tn Heb “and their pride [is] destruction and wickedness.” The Hebrew noun רֹהַב (rohav) occurs only here. BDB 923 s.v. assigns the meaning “pride,” deriving the noun from the verbal root רָהַב (rahav, “to act stormily [boisterously, arrogantly]”). Here the “pride” of one’s days (see v. 9) probably refers to one’s most productive years in the prime of life. The words translated “destruction and wickedness” are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).
Psalm 90:10 tn or “for.”
Psalm 90:10 tn Heb “it passes quickly.” The subject of the verb is probably “their pride” (see the preceding line). The verb גּוּז (guz) means “to pass” here; it occurs only here and in Num 11:31.
Psalm 90:10 sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8).
Psalm 90:11 tn Heb “Who knows the strength of your anger?”
Psalm 90:11 tc Heb “and like your fear [is] your raging fury.” Perhaps one should emend וּכְיִרְאָתְךָ (ukh^eyirʾat^ekha, “and like your fear”) to יִרְאָתְךְ (yirʾat^ekha, “your fear”), removing the כ (kaf) as dittography of the kaf ending the previous word. In this case the psalmist asserts “your fear [is] your raging fury,” that is, your raging fury is what causes others to fear you. The suffix on “fear” is understood as objective.
Psalm 90:12 tn Heb “to number our days,” that is, to be aware of how few they really are.
Psalm 90:12 tn Heb “and we will bring a heart of wisdom.” After the imperative of the preceding line, the prefixed verbal form with the conjunction indicates purpose/result. The Hebrew term “heart” here refers to the center of one’s thoughts, volition, and moral character.
Psalm 90:13 tn Heb “Return, O Lord. How long?”
Psalm 90:13 tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (ʿal) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb.
Psalm 90:14 sn Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8).
Psalm 90:14 tn After the imperative (see the preceding line) the cohortatives with the prefixed conjunction indicate purpose/result.
Psalm 90:15 tn Heb “have seen.”
Psalm 90:16 tn Heb “may your work be revealed to your servants.” In this context (note v. 17) the verb form יֵרָאֶה (yeraʾeh) is best understood as an unshortened jussive (see Gen 1:9; Isa 47:3).
Psalm 90:16 tn Heb “and your majesty to their sons.” The verb “be revealed” is understood by ellipsis in the second line.
Psalm 90:17 tn Heb “and may the delight of the Master, our God, be on us.” The Hebrew term נֹעַם (noʿam, “delight”) is used in Ps 27:4 of the Lord’s “beauty,” but here it seems to refer to his favor (see BDB 653 s.v.) or kindness (HALOT 706 s.v.).
Psalm 90:17 tn Heb “and the work of our hands establish over us, and the work of our hands, establish it.”

Psalm 136

Psalm 136^[a]

136 Give thanks to the Lord, for he is good,
for his loyal love endures.^[b]
²Give thanks to the God of gods,
for his loyal love endures.
³Give thanks to the Lord of lords,
for his loyal love endures,
⁴to the one who performs magnificent, amazing deeds all by himself,
for his loyal love endures,
⁵to the one who used wisdom to make the heavens,
for his loyal love endures,
⁶to the one who spread out the earth over the water,
for his loyal love endures,
⁷to the one who made the great lights,
for his loyal love endures,
⁸the sun to rule by day,
for his loyal love endures,
⁹the moon and stars to rule by night,
for his loyal love endures,
¹⁰to the one who struck down the firstborn of Egypt,
for his loyal love endures,
¹¹and led Israel out from their midst,
for his loyal love endures,
¹²with a strong hand and an outstretched arm,
for his loyal love endures,
¹³to the one who divided^[c] the Red Sea^[d] in two,^[e]
for his loyal love endures,
¹⁴and led Israel through its midst,
for his loyal love endures,
¹⁵and tossed^[f] Pharaoh and his army into the Red Sea,
for his loyal love endures,
¹⁶to the one who led his people through the wilderness,
for his loyal love endures,
¹⁷to the one who struck down great kings,
for his loyal love endures,
¹⁸and killed powerful kings,
for his loyal love endures,
¹⁹Sihon, king of the Amorites,
for his loyal love endures,
²⁰Og, king of Bashan,
for his loyal love endures,
²¹and gave their land as an inheritance,
for his loyal love endures,
²²as an inheritance to Israel his servant,
for his loyal love endures,
²³to the one who remembered us when we were down,^[g]
for his loyal love endures,
²⁴and snatched us away from our enemies,
for his loyal love endures,
²⁵to the one who gives food to all living things,^[h]
for his loyal love endures.
²⁶Give thanks to the God of heaven,
for his loyal love endures!

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Revelation 20:1-6

The Thousand Year Reign

20 Then^[a] I saw an angel descending from heaven, holding^[b] in his hand the key to the abyss and a huge chain. ²He^[c] seized the dragon—the ancient serpent, who is the devil and Satan—and tied him up for a thousand years. ³The angel^[d] then^[e] threw him into the abyss and locked^[f] and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

⁴Then^[g] I saw thrones and seated on them were those who had been given authority to judge.^[h] I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These^[i] had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They^[j] came to life^[k] and reigned with Christ for a thousand years. ⁵(The rest of the dead did not come to life until the thousand years were finished.)^[l] This is the first resurrection. ⁶Blessed and holy is the one who takes part^[m] in the first resurrection. The second death has no power over them,^[n] but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Footnotes

Revelation 20:1 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
Revelation 20:1 tn The two clauses “having/holding the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (echonta) and both are modified by the phrase “in his hand”—“having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain—“having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (echō) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
Revelation 20:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 20:3 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
Revelation 20:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 20:3 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
Revelation 20:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
Revelation 20:4 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”
Revelation 20:4 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
Revelation 20:4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 20:4 tn On the use of the aorist ἔζησαν (ezēsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
Revelation 20:5 sn This statement appears to be a parenthetical comment by the author.
Revelation 20:6 tn Grk “who has a share.”
Revelation 20:6 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (ho echōn) is followed by the plural pronoun τούτων (toutōn). In the interests of English style, this is obscured in most modern translations except the NASB.

Matthew 16:21-28

First Prediction of Jesus’ Death and Resurrection

²¹From that time on^[a] Jesus began to show his disciples that he must go to Jerusalem and suffer^[b] many things at the hands of the elders, chief priests, and experts in the law,^[c] and be killed, and on the third day be raised. ²²So Peter took him aside and began to rebuke him:^[d] “God forbid,^[e] Lord! This must not happen to you!” ²³But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.”^[f] ²⁴Then Jesus said to his disciples, “If anyone wants to become my follower,^[g] he must deny^[h] himself, take up his cross,^[i] and follow me. ²⁵For whoever wants to save his life^[j] will lose it,^[k] but whoever loses his life because of me^[l] will find it. ²⁶For what does it benefit a person^[m] if he gains the whole world but forfeits his life? Or what can a person give in exchange for his life? ²⁷For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done.^[n] ²⁸I tell you the truth,^[o] there are some standing here who will not^[p] experience^[q] death before they see the Son of Man coming in his kingdom.”^[r]

Footnotes

Matthew 16:21 tn Grk “From then.”
Matthew 16:21 sn The necessity that the Son of Man suffer is the particular point that needed emphasis since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
Matthew 16:21 tn Or “and scribes.” See the note on the phrase “experts in the law” in 2:4.
Matthew 16:22 tn Grk “began to rebuke him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
Matthew 16:22 tn Grk “Merciful to you.” A highly elliptical expression: “May God be merciful to you in sparing you from having to undergo [some experience]” (L&N 88.78). A contemporary English equivalent is “God forbid!”
Matthew 16:23 tn Grk “people.”
Matthew 16:24 tn Grk “to come after me.”
Matthew 16:24 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
Matthew 16:24 sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
Matthew 16:25 tn Grk “soul” (throughout vv. 25-26). See the discussion of this Greek term in the note on “life” in Matt 10:39.
Matthew 16:25 sn The Greek word translated life can refer to both earthly, physical life and inner, transcendent life (one’s “soul”). In the context, if a person is not willing to suffer the world’s rejection and persecution in order to follow Jesus but instead seeks to retain his physical life, then that person will lose both physical life and inner, transcendent life (at the judgment). On the other hand, the one who willingly gives up earthly, physical life to follow Jesus (“loses his life because of me”) will ultimately find one’s “soul” (note that the parallel in John’s Gospel speaks of “guarding one’s ‘soul’ for eternal life” (John 12:25).
Matthew 16:25 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα (heneka) indicates the cause or reason for something (BDAG 334 s.v. 1).
Matthew 16:26 tn Grk “a man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to refer to both men and women.
Matthew 16:27 sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.
Matthew 16:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
Matthew 16:28 tn The Greek negative here (οὐ μή, ou mē) is the strongest possible.
Matthew 16:28 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
Matthew 16:28 sn Several suggestions have been made as to the referent for the phrase the Son of Man coming in his kingdom: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Christ’s role in the Church; (5) the destruction of Jerusalem; (6) Jesus’ second coming and the establishment of the kingdom. The reference to six days later in 17:1 seems to indicate that Matthew had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration would be a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (in vv. 21-23), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

New English Translation (NET)

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Book of Common Prayer

Psalm 87[a]

Written by the Korahites; a psalm, a song.

Footnotes

Book 4 (Psalms 90-106)

Psalm 90[a]

A prayer of Moses, the man of God.

Footnotes

Psalm 136[a]

Footnotes

The Thousand Year Reign

Footnotes

First Prediction of Jesus’ Death and Resurrection

Footnotes

Psalm 87^[a]

Psalm 90^[a]

Psalm 136^[a]