◀ All Reading Plans / Book of Common Prayer / Ps. 72; Ps. 119:73–96; Ecclus. 43:23–33; Rev. 16:1–11; Luke 13:10–17 (New English Translation)

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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 72

Psalm 72^[a]

For^[b] Solomon.

72 O God, grant the king the ability to make just decisions.^[c]
Grant the king’s son^[d] the ability to make fair decisions.^[e]
²Then he will judge^[f] your people fairly,
and your oppressed ones^[g] equitably.
³The mountains will bring news of peace to the people,
and the hills will announce justice.^[h]
⁴He will defend^[i] the oppressed among the people;
he will deliver^[j] the children^[k] of the poor
and crush the oppressor.
⁵People will fear^[l] you^[m] as long as the sun and moon remain in the sky,
for generation after generation.^[n]
⁶He^[o] will descend like rain on the mown grass,^[p]
like showers that drench^[q] the earth.^[r]
⁷During his days the godly will flourish;^[s]
peace will prevail as long as the moon remains in the sky.^[t]
⁸May he rule^[u] from sea to sea,^[v]
and from the Euphrates River^[w] to the ends of the earth.
⁹Before him the coastlands^[x] will bow down,
and his enemies will lick the dust.^[y]
¹⁰The kings of Tarshish^[z] and the coastlands will offer gifts;
the kings of Sheba^[aa] and Seba^[ab] will bring tribute.
¹¹All kings will bow down to him;
all nations will serve him.
¹²For he will rescue the needy^[ac] when they cry out for help,
and the oppressed^[ad] who have no defender.
¹³He will take pity^[ae] on the poor and needy;
the lives of the needy he will save.
¹⁴From harm and violence he will defend them;^[af]
he will value their lives.^[ag]
¹⁵May he live!^[ah] May they offer him gold from Sheba.^[ai]
May they continually pray for him.
May they pronounce blessings on him all day long.^[aj]
¹⁶May there be^[ak] an abundance^[al] of grain in the earth;
on the tops^[am] of the mountains may it^[an] sway.^[ao]
May its^[ap] fruit trees^[aq] flourish^[ar] like the forests of Lebanon.^[as]
May its crops^[at] be as abundant^[au] as the grass of the earth.^[av]
¹⁷May his fame endure.^[aw]
May his dynasty last as long as the sun remains in the sky.^[ax]
May they use his name when they formulate their blessings.^[ay]
May all nations consider him to be favored by God.^[az]
¹⁸The Lord God, the God of Israel, deserves praise.^[ba]
He alone accomplishes amazing things.^[bb]
¹⁹His glorious name deserves praise^[bc] forevermore.
May his majestic splendor^[bd] fill the whole earth.
We agree! We agree!^[be]
²⁰This collection of the prayers of David son of Jesse ends here.^[bf]

Footnotes

Psalm 72:1 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
Psalm 72:1 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
Psalm 72:1 tn Heb “O God, your judgments to [the] king give.”
Psalm 72:1 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
Psalm 72:1 tn Heb “and your justice to [the] son of [the] king.”
Psalm 72:2 tn The prefixed verbal form appears to be an imperfect, not a jussive.
Psalm 72:2 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
Psalm 72:3 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.
Psalm 72:4 tn Heb “judge [for].”
Psalm 72:4 tn The prefixed verbal form appears to be an imperfect, not a jussive.
Psalm 72:4 tn Heb “sons.”
Psalm 72:5 tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.” See Ps 33:8. Some interpreters, with the support of the LXX, prefer to read וְיַאֲרִיךְ (v^eyaʾarikh, “and he [the king in this case] will prolong [days]”), that is, “will live a long time” (cf. NIV, NRSV).
Psalm 72:5 tn God is the addressee (see vv. 1-2).
Psalm 72:5 tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.
Psalm 72:6 tn That is, the king (see vv. 2, 4).
Psalm 72:6 tn The rare term גֵּז (gez) refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.
Psalm 72:6 tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirz^efu). The translation assumes the latter.
Psalm 72:6 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
Psalm 72:7 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
Psalm 72:7 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
Psalm 72:8 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
Psalm 72:8 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
Psalm 72:8 tn Heb “the river,” a reference to the Euphrates.
Psalm 72:9 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
Psalm 72:9 sn As they bow down before him, it will appear that his enemies are licking the dust.
Psalm 72:10 sn Tarshish was a distant western port, the precise location of which is uncertain.
Psalm 72:10 sn Sheba was located in Arabia.
Psalm 72:10 sn Seba was located in Africa.
Psalm 72:12 tn The singular is representative. The typical needy individual here represents the entire group.
Psalm 72:12 tn The singular is representative. The typical oppressed individual here represents the entire group.
Psalm 72:13 tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).
Psalm 72:14 tn Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).
Psalm 72:14 tn Heb “their blood will be precious in his eyes.”
Psalm 72:15 tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (y^ekhi hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).
Psalm 72:15 tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.
Psalm 72:15 tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.
Psalm 72:16 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
Psalm 72:16 tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (s^efiakh, “second growth”).
Psalm 72:16 tn Heb “top” (singular).
Psalm 72:16 tn That is, the grain.
Psalm 72:16 tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
Psalm 72:16 tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (ʾerets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (roʾsh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
Psalm 72:16 tn Heb “fruit.”
Psalm 72:16 tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (v^eyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (vaʿamir, “and [its] crops”).
Psalm 72:16 tn Heb “like Lebanon.”
Psalm 72:16 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (ʿamir, “crops”).
Psalm 72:16 tn The translation assumes that the verb צוּץ (tsuts, “flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.
Psalm 72:16 tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
Psalm 72:17 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
Psalm 72:17 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (y^enayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
Psalm 72:17 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (ʾashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.
Psalm 72:17 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
Psalm 72:18 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
Psalm 72:18 tn Heb “[the] one who does amazing things by himself.”
Psalm 72:19 tn Heb “[be] blessed.”
Psalm 72:19 tn Or “glory.”
Psalm 72:19 tn Heb “surely and surely” (אָמֵן וְאָמֵן [ʾamen v^eʾamen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
Psalm 72:20 tn Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1-2, 10, 33, 42-50, 66-67, 71-72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108-110, 122, 124, 131, 138-145).

Psalm 119:73-96

י (Yod)

⁷³Your hands made me and formed me.^[a]
Give me understanding so that I might learn^[b] your commands.
⁷⁴Your loyal followers will be glad when they see me,^[c]
for I find hope in your word.
⁷⁵I know, Lord, that your regulations^[d] are just.
You disciplined me because of your faithful devotion to me.^[e]
⁷⁶May your loyal love console me,
as you promised your servant.^[f]
⁷⁷May I experience your compassion,^[g] so I might live.
For I find delight in your law.
⁷⁸May the arrogant be humiliated, for they have slandered me.^[h]
But I meditate on your precepts.
⁷⁹May your loyal followers^[i] turn to me,
those who know your rules.
⁸⁰May I be fully committed to your statutes,^[j]
so that I might not be ashamed.

כ (Kaf)

⁸¹I desperately long for^[k] your deliverance.
I find hope in your word.
⁸²My eyes grow tired as I wait for your promise to be fulfilled.^[l]
I say,^[m] “When will you comfort me?”
⁸³For^[n] I am like a wineskin^[o] dried up in smoke.^[p]
I do not forget your statutes.
⁸⁴How long must your servant endure this?^[q]
When will you judge those who pursue me?
⁸⁵The arrogant dig pits to trap me,^[r]
which violates your law.^[s]
⁸⁶All your commands are reliable.
I am pursued without reason.^[t] Help me!
⁸⁷They have almost destroyed me here on the earth,
but I do not reject your precepts.
⁸⁸Revive me with^[u] your loyal love,
that I might keep^[v] the rules you have revealed.^[w]

ל (Lamed)

⁸⁹O Lord, your instructions endure;
they stand secure in heaven.^[x]
⁹⁰You demonstrate your faithfulness to all generations.^[y]
You established the earth and it stood firm.
⁹¹Today they stand firm by your decrees,
for all things are your servants.
⁹²If I had not found encouragement in your law,^[z]
I would have died in my sorrow.^[aa]
⁹³I will never forget your precepts,
for by them you have revived me.
⁹⁴I belong to you. Deliver me!
For I seek your precepts.
⁹⁵The wicked prepare to kill me,^[ab]
yet I concentrate on your rules.
⁹⁶I realize that everything has its limits,
but your commands are beyond full comprehension.^[ac]

Footnotes

Psalm 119:73 tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.
Psalm 119:73 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
Psalm 119:74 tn Heb “those who fear you will see me and rejoice.”
Psalm 119:75 tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.
Psalm 119:75 tn Heb “and [in] faithfulness you afflicted me.”
Psalm 119:76 tn Heb “according to your word to your servant.”
Psalm 119:77 tn Heb “and may your compassion come to me.”
Psalm 119:78 tn Heb “for [with] falsehood they have denied me justice.”
Psalm 119:79 tn Heb “those who fear you.”
Psalm 119:80 tn Heb “may my heart be complete in your statutes.”
Psalm 119:81 tn Heb “my soul pines for.” See Ps 84:2.
Psalm 119:82 tn Heb “my eyes fail for your word.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See Ps 69:3.
Psalm 119:82 tn Heb “saying.”
Psalm 119:83 tn Or “even though.”
Psalm 119:83 tn The Hebrew word נֹאד (noʾd, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).
Psalm 119:83 tn Heb “in the smoke.”
Psalm 119:84 tn Heb “How long are the days of your servant?”
Psalm 119:85 tn Heb “for me.”
Psalm 119:85 tn Heb “which [is] not according to your law.”
Psalm 119:86 sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted.
Psalm 119:88 tn Heb “according to.”
Psalm 119:88 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
Psalm 119:88 tn Heb “of your mouth.”
Psalm 119:89 tn Heb “Forever, O Lord, your word stands firm in heaven,” or “Forever, O Lord, [is] your word; it stands firm in heaven.” The translation assumes that “your word” refers here to the body of divine instructions contained in the law (note the frequent references to the law in vv. 92-96). See vv. 9, 16-17, 57, 101, 105, 130, 139 and 160-61. The reference in v. 86 to God’s law being faithful favors this interpretation. Another option is that “your word” refers to God’s assuring word of promise, mentioned in vv. 25, 28, 42, 65, 74, 81, 107, 114, 147 and 169. In this case one might translate, “O Lord, your promise is reliable, it stands firm in heaven.”
Psalm 119:90 tn Heb “to a generation and a generation [is] your faithfulness.”
Psalm 119:92 tn Heb “if your law had not been my delight.”
Psalm 119:92 tn Or “my suffering.”
Psalm 119:95 tn Heb “the wicked wait for me to kill me.”
Psalm 119:96 tn Heb “to every perfection I have seen an end, your command is very wide.” God’s law is beyond full comprehension, which is why the psalmist continually studies it (vv. 95, 97).

Error: 'Sirach 43:23-33' not found for the version: New English Translation

Revelation 16:1-11

The Bowls of God’s Wrath

16 Then^[a] I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.”^[b] ²So^[c] the first angel^[d] went and poured out his bowl on the earth. Then^[e] ugly and painful sores^[f] appeared on the people^[g] who had the mark of the beast and who worshiped his image.

³Next,^[h] the second angel^[i] poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

⁴Then^[j] the third angel^[k] poured out his bowl on the rivers and the springs of water, and they turned into blood. ⁵Now^[l] I heard the angel of the waters saying:

“You are just^[m]—the one who is and who was,
the Holy One—because you have passed these judgments,^[n]
⁶because they poured out the blood of your saints and prophets,
so^[o] you have given them blood to drink. They got what they deserved!”^[p]

⁷Then^[q] I heard the altar reply,^[r] “Yes, Lord God, the All-Powerful,^[s] your judgments are true and just!”

⁸Then^[t] the fourth angel^[u] poured out his bowl on the sun, and it was permitted to scorch people^[v] with fire. ⁹Thus^[w] people^[x] were scorched by the terrible heat,^[y] yet^[z] they blasphemed the name of God, who has ruling authority^[aa] over these plagues, and they would not repent and give him glory.

¹⁰Then^[ab] the fifth angel^[ac] poured out his bowl on the throne of the beast so that^[ad] darkness covered his kingdom,^[ae] and people^[af] began to bite^[ag] their tongues because^[ah] of their pain. ¹¹They blasphemed the God of heaven because of their sufferings^[ai] and because of their sores,^[aj] but nevertheless^[ak] they still refused to repent^[al] of their deeds.

Footnotes

Revelation 16:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
Revelation 16:1 tn Or “anger.” Here τοῦ θυμοῦ (tou thumou) has been translated as a genitive of content.
Revelation 16:2 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
Revelation 16:2 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
Revelation 16:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 16:2 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
Revelation 16:2 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
Revelation 16:3 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
Revelation 16:3 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
Revelation 16:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 16:4 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
Revelation 16:5 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
Revelation 16:5 tn Or “righteous,” although the context favors justice as the theme.
Revelation 16:5 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
Revelation 16:6 tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
Revelation 16:6 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
Revelation 16:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 16:7 tn Grk “the altar saying.”
Revelation 16:7 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
Revelation 16:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 16:8 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
Revelation 16:8 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
Revelation 16:9 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
Revelation 16:9 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
Revelation 16:9 tn On this phrase BDAG 536 s.v. καῦμα states, “burning, heat Rv 7:16…καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”
Revelation 16:9 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
Revelation 16:9 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
Revelation 16:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
Revelation 16:10 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
Revelation 16:10 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
Revelation 16:10 tn Grk “his kingdom became dark.”
Revelation 16:10 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
Revelation 16:10 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
Revelation 16:10 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
Revelation 16:11 tn Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ἐκ τοῦ π. in pain…Rv 16:10; pl. (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π.…because of their sufferings vs. 11.”
Revelation 16:11 tn Or “ulcerated sores” (see 16:2).
Revelation 16:11 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
Revelation 16:11 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

Luke 13:10-17

Healing on the Sabbath

¹⁰Now he was teaching in one of the synagogues^[a] on the Sabbath, ¹¹and a woman was there^[b] who had been disabled by a spirit^[c] for eighteen years. She^[d] was bent over and could not straighten herself up completely.^[e] ¹²When^[f] Jesus saw her, he called her to him^[g] and said, “Woman,^[h] you are freed^[i] from your infirmity.”^[j] ¹³Then^[k] he placed his hands on her, and immediately^[l] she straightened up and praised God. ¹⁴But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work^[m] should be done!^[n] So come^[o] and be healed on those days, and not on the Sabbath day.” ¹⁵Then the Lord answered him,^[p] “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall,^[q] and lead it to water?^[r] ¹⁶Then^[s] shouldn’t^[t] this woman, a daughter of Abraham whom Satan^[u] bound for eighteen long^[v] years, be released from this imprisonment^[w] on the Sabbath day?” ¹⁷When^[x] he said this all his adversaries were humiliated,^[y] but^[z] the entire crowd was rejoicing at all the wonderful things^[aa] he was doing.^[ab]

Footnotes

Luke 13:10 sn See the note on synagogues in 4:15.
Luke 13:11 tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Luke 13:11 tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).
Luke 13:11 tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Luke 13:11 tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (eis to panteles) is understood to modify δυναμένη (dunamenē), the meaning is “she was not able at all to straighten herself up,” but the phrase may be taken with ἀνακύψαι (anakupsai) and understood to mean the same as the adverb παντελῶς (pantelōs), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.
Luke 13:12 tn The participle ἰδών (idōn) has been taken temporally. Here δέ (de) has not been translated.
Luke 13:12 tn The verb προσεφώνησεν (prosephōnēsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.
Luke 13:12 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
Luke 13:12 tn Or “released.”
Luke 13:12 tn Or “sickness.”
Luke 13:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 13:13 sn The healing took place immediately.
Luke 13:14 sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.
Luke 13:14 tn Grk “on which it is necessary to work.” This has been simplified in the translation.
Luke 13:14 tn The participle ἐρχόμενοι (erchomenoi) has been translated as a finite verb due to requirements of contemporary English style.
Luke 13:15 tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”
Luke 13:15 tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”
Luke 13:15 sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.
Luke 13:16 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
Luke 13:16 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.
Luke 13:16 sn Note that this is again a battle between Satan and God; see 11:18-23.
Luke 13:16 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
Luke 13:16 tn Or “bondage”; Grk “bond.”
Luke 13:17 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 13:17 tn Or “were put to shame.”
Luke 13:17 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
Luke 13:17 sn Concerning all the wonderful things see Luke 7:16; 19:37.
Luke 13:17 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

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Book of Common Prayer

Psalm 72[a]

For[b] Solomon.

Footnotes

י (Yod)

כ (Kaf)

ל (Lamed)

Footnotes

The Bowls of God’s Wrath

Footnotes

Healing on the Sabbath

Footnotes

Psalm 72^[a]

For^[b] Solomon.