◀ All Reading Plans / Book of Common Prayer / Ps. 101 109:1–4 (5–19) 20–30; Ps. 119:121–144; Gen. 50:15–26; 1 Cor. 12:1–11; Mark 8:11–26 (New English Translation)

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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 101

Psalm 101^[a]

A psalm of David.

101 I will sing about loyalty and justice.
To you, O Lord, I will sing praises.
²I will walk^[b] in the way of integrity.
When will you come to me?
I will conduct my business with integrity in the midst of my palace.^[c]
³I will not even consider doing what is dishonest.^[d]
I hate doing evil;^[e]
I will have no part of it.^[f]
⁴I will have nothing to do with a perverse person;^[g]
I will not permit^[h] evil.
⁵I will destroy anyone who slanders his neighbor in secret.
I will not tolerate anyone who has a haughty demeanor and an arrogant attitude.^[i]
⁶I will favor the honest people of the land,^[j]
and allow them to live with me.^[k]
Those who walk in the way of integrity will attend me.^[l]
⁷Deceitful people will not live in my palace.^[m]
Liars will not be welcome in my presence.^[n]
⁸Each morning I will destroy all the wicked people in the land,
and remove all evildoers from the city of the Lord.

Psalm 109:1-30

Psalm 109^[a]

For the music director, a psalm of David.

109 O God whom I praise, do not ignore me.^[b]
²For they say cruel and deceptive things to me;
they lie to me.^[c]
³They surround me and say hateful things;^[d]
they attack me for no reason.
⁴They repay my love with accusations,^[e]
but I continue to pray.^[f]
⁵They repay me evil for good,^[g]
and hate for love.
⁶^[h] Appoint an evil man to testify against him.^[i]
May an accuser stand^[j] at his right side.
⁷When he is judged, he will be found^[k] guilty.^[l]
Then his prayer will be regarded as sinful.
⁸May his days be few.^[m]
May another take his job.^[n]
⁹May his children^[o] be fatherless,
and his wife a widow.
¹⁰May his children^[p] roam around begging,
asking for handouts as they leave their ruined home.^[q]
¹¹May the creditor seize^[r] all he owns.
May strangers loot his property.^[s]
¹²May no one show him kindness.^[t]
May no one have compassion^[u] on his fatherless children.
¹³May his descendants^[v] be cut off.^[w]
May the memory of them be wiped out by the time the next generation arrives.^[x]
¹⁴May his ancestors’^[y] sins be remembered by the Lord.
May his mother’s sin not be forgotten.^[z]
¹⁵May the Lord be constantly aware of them,^[aa]
and cut off the memory of his children^[ab] from the earth.
¹⁶For he never bothered to show kindness;^[ac]
he harassed the oppressed and needy,
and killed the disheartened.^[ad]
¹⁷He loved to curse^[ae] others, so those curses have come upon him.^[af]
He had no desire to bless anyone, so he has experienced no blessings.^[ag]
¹⁸He made cursing a way of life,^[ah]
so curses poured into his stomach like water
and seeped into his bones like oil.^[ai]
¹⁹May a curse attach itself to him, like a garment one puts on,^[aj]
or a belt^[ak] one wears continually.
²⁰May the Lord repay my accusers in this way,^[al]
those who say evil things about^[am] me.^[an]
²¹O Sovereign Lord,
intervene on my behalf for the sake of your reputation.^[ao]
Because your loyal love is good, deliver me.
²²For I am oppressed and needy,
and my heart beats violently within me.^[ap]
²³I am fading away like a shadow at the end of the day;^[aq]
I am shaken off like a locust.
²⁴I am so starved my knees shake;^[ar]
I have turned into skin and bones.^[as]
²⁵I am disdained by them.^[at]
When they see me, they shake their heads.^[au]
²⁶Help me, O Lord my God.
Because you are faithful to me, deliver me.^[av]
²⁷Then they will realize^[aw] this is your work,^[ax]
and that you, Lord, have accomplished it.
²⁸They curse, but you will bless.^[ay]
When they attack, they will be humiliated,^[az]
but your servant will rejoice.
²⁹My accusers will be covered^[ba] with shame,
and draped in humiliation as if it were a robe.
³⁰I will thank the Lord profusely.^[bb]
In the middle of a crowd^[bc] I will praise him,

Footnotes

Psalm 109:1 sn Psalm 109. Appealing to God’s justice, the psalmist asks God to vindicate him and to bring severe judgment down upon his enemies.
Psalm 109:1 tn Heb “do not be deaf.”
Psalm 109:2 tn Heb “for a mouth of evil and a mouth of deceit against me they open, they speak with me [with] a tongue of falsehood.”
Psalm 109:3 tn Heb “and [with] words of hatred they surround me.”
Psalm 109:4 tn Heb “in place of my love they oppose me.”
Psalm 109:4 tn Heb “and I, prayer.”
Psalm 109:5 tn Heb “and they set upon me evil in place of good.”
Psalm 109:6 sn In vv. 6-19 the psalmist calls on God to judge his enemies severely. Some attribute this curse-list to the psalmist’s enemies rather than the psalmist. In this case one should paraphrase v. 6: “They say about me, ‘Appoint an evil man, etc.’” Those supporting this line of interpretation point out that vv. 2-5 and 20 refer to the enemies’ attack on the psalmist being a verbal one. Furthermore in vv. 1-5, 20 the psalmist speaks of his enemies in the plural, while vv. 6-19 refer to an individual. This use of the singular in vv. 6-19 could be readily explained if this is the psalmist’s enemies’ curse on him. However, it is much more natural to understand vv. 6-19 as the psalmist’s prayer against his enemies. There is no introductory quotation formula in v. 6 to indicate that the psalmist is quoting anyone, and the statement “may the Lord repay my accusers in this way” in v. 20 most naturally appears to be a fitting conclusion to the prayer in vv. 6-19. But what about the use of the singular in vv. 6-19? Often in the psalms the psalmist will describe his enemies as a group, but then speak of them as an individual as well, as if viewing his adversaries collectively as one powerful foe. See, for example, Ps 7, where the psalmist uses both the plural (vv. 1, 6) and the singular (vv. 2, 4-5) in referring to enemies. Perhaps by using the singular in such cases, the psalmist wants to single out each enemy for individual attention, or perhaps he has one especially hostile enemy in mind who epitomizes the opposition of the whole group. This may well be the case in Ps 109. Perhaps we should understand the singular throughout vv. 6-19 in the sense of “each and every one.” For a lengthy and well-reasoned defense of the opposite view—that vv. 6-19 are a quotation of what the enemies said about the psalmist—see L. C. Allen, Psalms 101-150 (WBC), 72-73.
Psalm 109:6 tn Heb “appoint against him an evil [man].”
Psalm 109:6 tn The prefixed verbal form is taken as a jussive here (note the imperative in the preceding line).
Psalm 109:7 tn The prefixed verbal form could be taken as a jussive, but the use of the imperfect form in the following line suggests that v. 7 anticipates the outcome of the accusation envisioned in v. 6.
Psalm 109:7 tn Heb “he will go out [as] a criminal” (that is, guilty).
Psalm 109:8 tn The prefixed verbal forms (except those with vav [ו] consecutive) in vv. 8-20 are taken as jussives of prayer. Note the distinct jussive forms used in vv. 12-13, 15, 19.
Psalm 109:8 tn The Hebrew noun פְּקֻדָּה (p^equddah) can mean “charge” or “office,” though BDB 824 s.v. suggests that here it refers to his possessions.
Psalm 109:9 tn Or “sons.”
Psalm 109:10 tn Or “sons.”
Psalm 109:10 tn Heb “and roaming, may his children roam and beg, and seek from their ruins.” Some, following the LXX, emend the term וְדָרְשׁוּ (v^edar^eshu, “and seek”) to יְגֹרְשׁוּ (y^egor^eshu; a Pual jussive, “may they be driven away” [see Job 30:5; cf. NIV, NRSV]), but דָּרַשׁ (darash) nicely parallels שִׁאֵלוּ (shiʾelu, “and beg”) in the preceding line.
Psalm 109:11 tn Heb “lay snares for” (see Ps 38:12).
Psalm 109:11 tn Heb “the product of his labor.”
Psalm 109:12 tn Heb “may there not be for him one who extends loyal love.”
Psalm 109:12 tn Perhaps this refers to being generous (see Ps 37:21).
Psalm 109:13 tn Or “offspring.”
Psalm 109:13 sn On the expression cut off see Ps 37:28.
Psalm 109:13 tn Heb “in another generation may their name be wiped out.”
Psalm 109:14 tn Or “fathers’ sins.”
Psalm 109:14 tn Heb “not be wiped out.”sn According to ancient Israelite theology and its doctrine of corporate solidarity and responsibility, children could be and often were punished for the sins of their parents. For a discussion of this issue see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). (Kaminsky, however, does not deal with Ps 109.)
Psalm 109:15 tn Heb “may they [that is, the sins mentioned in v. 14] be before the Lord continually.”
Psalm 109:15 tn Heb “their memory.” The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation.
Psalm 109:16 tn Heb “he did not remember to do loyal love.”
Psalm 109:16 tn Heb “and he chased an oppressed and needy man, and one timid of heart to put [him] to death.”
Psalm 109:17 sn A curse in OT times consists of a formal appeal to God to bring judgment down upon another. Curses were sometimes justified (such as the one spoken by the psalmist here in vv. 6-19), but when they were not, the one pronouncing the curse was in danger of bringing the anticipated judgment down upon himself.
Psalm 109:17 tn Heb “and he loved a curse and it came [upon] him.” A reference to the evil man experiencing a curse seems premature here, for the psalmist is asking God to bring judgment on his enemies. For this reason some (cf. NIV, NRSV) prefer to repoint the vav (ו) on “it came” as conjunctive and translate the verb as a jussive of prayer (“may it come upon him!”). The prefixed form with vav consecutive in the next line is emended in the same way and translated, “may it be far from him.” However, the psalmist may be indicating that the evil man’s lifestyle has already begun to yield its destructive fruit.
Psalm 109:17 tn Heb “and he did not delight in a blessing and it is far from him.”
Psalm 109:18 tn Heb “he put on a curse as [if it were] his garment.”
Psalm 109:18 tn Heb “and it came like water into his inner being, and like oil into his bones.” This may refer to this individual’s appetite for cursing. For him cursing was as refreshing as drinking water or massaging oneself with oil. Another option is that the destructive effects of a curse are in view. In this case a destructive curse invades his very being, like water or oil. Some who interpret the verse this way prefer to repoint the verb from the preterite form וַתָּבֹא (vattavoʾ, “and it came”) to a jussive form וְתָבֹא (v^etavoʾ, “and may it come!”).
Psalm 109:19 tn Heb “may it be for him like a garment one puts on.”
Psalm 109:19 tn The Hebrew noun מֵזַח (mezakh, “belt; waistband”) occurs only here in the OT. The form apparently occurs in Isa 23:10 as well, but an emendation is necessary there.
Psalm 109:20 tn Heb “[may] this [be] the repayment to my accusers from the Lord.”
Psalm 109:20 tn Or “against.”
Psalm 109:20 tn 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 109:21 tn Heb “but you, Lord, Master, deal with me for the sake of your name” or “on account of your name.” Here “name” stands metonymically for God’s reputation. The Psalmist’s appeal is for God to act consistently with, and therefore maintain, his reputation (as a deliverer of the righteous and one who punishes evildoers). Note that “for your name’s sake” is paralleled by “because your loyal love is good.” The point is that the Psalmist is making an appeal not based on his own personal whim or vendetta but is calling for judicial penalties (or the fulfillment of prior prophetic indictment).
Psalm 109:22 tc The verb in the Hebrew text (חָלַל, khalal) appears to be a Qal form from the root חלל meaning “pierced; wounded.” However, the Qal of this root is otherwise unattested. The translation assumes an emendation to יָחִיל (yakhil), a Qal imperfect from חוּל (khul, “tremble”) or to חֹלַל (kholal), a Polal perfect from חוּל (khul). See Ps 55:4, which reads לִבִּי יָחִיל בְּקִרְבִּי (libbi yakhil b^eqirbbi, “my heart trembles [i.e., “beats violently”] within me”).
Psalm 109:23 tn Heb “like a shadow when it is extended I go.” He is like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.
Psalm 109:24 tn Heb “my knees stagger from fasting.”
Psalm 109:24 tn Heb “and my flesh is lean away from fatness [i.e., “lean so as not to be fat”].”
Psalm 109:25 tn Heb “as for me, I am a reproach to them.”
Psalm 109:25 sn They shake their heads. Apparently shaking the head was a taunting gesture. See also Job 16:4; Ps 22:7; Lam 2:15.
Psalm 109:26 tn Heb “deliver me according to your faithfulness.”
Psalm 109:27 tn After the preceding imperative, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
Psalm 109:27 tn Heb “that your hand [is] this.”
Psalm 109:28 tn Another option is to translate the imperfect as a prayer/request (“may you bless”).
Psalm 109:28 tn The verbal sequence is perfect + prefixed form with vav (ו) consecutive. Since the psalmist seems to be anticipating the demise of his enemies, he may be using these forms rhetorically to describe the enemies’ defeat as if it were already accomplished. Some emend the text to קָמוּ יֵבֹשׁוּ (qamu yevoshu, “may those who attack me be humiliated”). See L. C. Allen, Psalms 101-150 (WBC), 75.
Psalm 109:29 tn Heb “clothed.” Another option is to translate the prefixed verbal forms in this line and the next as jussives (“may my accusers be covered with shame”).
Psalm 109:30 tn Heb “I will thank the Lord very much with my mouth.”
Psalm 109:30 tn Heb “many.”

Psalm 119:121-144

ע (Ayin)

¹²¹I do what is fair and right.^[a]
Do not abandon me to my oppressors.
¹²²Guarantee the welfare of your servant.^[b]
Do not let the arrogant oppress me.
¹²³My eyes grow tired as I wait for your deliverance,^[c]
for your reliable promise to be fulfilled.^[d]
¹²⁴Show your servant your loyal love.^[e]
Teach me your statutes.
¹²⁵I am your servant. Give me insight,
so that I can understand^[f] your rules.
¹²⁶It is time for the Lord to act—
they break your law.
¹²⁷For this reason^[g] I love your commands
more than gold, even purest gold.
¹²⁸For this reason I carefully follow all your precepts.^[h]
I hate all deceitful actions.^[i]

פ (Pe)

¹²⁹Your rules are marvelous.
Therefore I observe them.
¹³⁰Your instructions are a doorway through which light shines.^[j]
They give^[k] insight to the untrained.^[l]
¹³¹I open my mouth and pant,
because I long^[m] for your commands.
¹³²Turn toward me and extend mercy to me,
as you typically do to your loyal followers.^[n]
¹³³Direct my steps by your word.^[o]
Do not let any sin dominate me.
¹³⁴Deliver me^[p] from oppressive men,
so that I can keep^[q] your precepts.
¹³⁵Smile^[r] on your servant.
Teach me your statutes!
¹³⁶Tears stream down from my eyes,^[s]
because people^[t] do not keep your law.

צ (Tsade)

¹³⁷You are just, O Lord,
and your judgments are fair.
¹³⁸The rules you impose are just,^[u]
and absolutely reliable.
¹³⁹My zeal^[v] consumes^[w] me,
for my enemies forget your instructions.^[x]
¹⁴⁰Your word is absolutely pure,
and your servant loves it.
¹⁴¹I am insignificant and despised,
yet I do not forget your precepts.
¹⁴²Your justice endures,^[y]
and your law is reliable.^[z]
¹⁴³Distress and hardship confront^[aa] me,
yet I find delight in your commands.
¹⁴⁴Your rules remain just.^[ab]
Give me insight so that I can live.^[ac]

Footnotes

Psalm 119:121 tn Heb “do justice and righteousness.”
Psalm 119:122 tn Heb “be surety for your servant for good.”
Psalm 119:123 tn Heb “my eyes fail for your deliverance.” 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 the similar phrase in v. 82.
Psalm 119:123 tn Heb “and for the word of your faithfulness.”
Psalm 119:124 tn Heb “do with your servant according to your loyal love.”
Psalm 119:125 tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
Psalm 119:127 tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.
Psalm 119:128 tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the כ (kaf) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the ל (lamed) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.
Psalm 119:128 tn Heb “every false path.”
Psalm 119:130 tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57).
Psalm 119:130 tn Heb “it [i.e., the doorway] gives.”
Psalm 119:130 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Pss 19:7; 116:6.
Psalm 119:131 tn The verb occurs only here in the OT.
Psalm 119:132 tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the Lord’s loyal followers. See Pss 5:11; 69:36; Isa 56:6.
Psalm 119:133 tn God’s “word” refers here to his law (see v. 11).
Psalm 119:134 tn Or “redeem me.”
Psalm 119:134 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
Psalm 119:135 tn Heb “cause your face to shine.”
Psalm 119:136 tn Heb “[with] flowing streams my eyes go down.”
Psalm 119:136 tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.
Psalm 119:138 tn Heb “you commanded [in] justice your rules.”
Psalm 119:139 tn or “zeal.”
Psalm 119:139 tn Heb “destroys,” in a hyperbolic sense.
Psalm 119:139 tn Heb “your words.”
Psalm 119:142 tn Heb “your justice [is] justice forever.”
Psalm 119:142 tn Or “truth.”
Psalm 119:143 tn Heb “find.”
Psalm 119:144 tn Heb “just are your rules forever.”
Psalm 119:144 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

Genesis 50:15-26

¹⁵When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay^[a] us in full^[b] for all the harm^[c] we did to him?” ¹⁶So they sent word^[d] to Joseph, saying, “Your father gave these instructions before he died: ¹⁷‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept.^[e] ¹⁸Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.” ¹⁹But Joseph answered them, “Don’t be afraid. Am^[f] I in the place of God? ²⁰As for you, you meant to harm me,^[g] but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.^[h] ²¹So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly to them.^[i]

²²Joseph lived in Egypt, along with his father’s family.^[j] Joseph lived 110 years. ²³Joseph saw the descendants of Ephraim to the third generation.^[k] He also saw the children of Makir the son of Manasseh; they were given special inheritance rights by Joseph.^[l]

²⁴Then Joseph said to his brothers, “I am about to die. But God will surely come to you^[m] and lead you up from this land to the land he swore on oath to give^[n] to Abraham, Isaac, and Jacob.” ²⁵Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.” ²⁶So Joseph died at the age of 110. After^[o] they embalmed him, his body^[p] was placed in a coffin in Egypt.

1 Corinthians 12:1-11

Spiritual Gifts

12 With regard to spiritual gifts,^[a] brothers and sisters,^[b] I do not want you to be uninformed.^[c] ²You know that when you were pagans you were often led astray by speechless idols, however you were led. ³So I want you to understand that no one speaking by the Spirit of God says, “Jesus is cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

⁴Now there are different gifts, but the same Spirit. ⁵And there are different ministries, but the same Lord. ⁶And there are different results, but the same God who produces all of them in everyone. ⁷To each person the manifestation of the Spirit is given for the benefit of all. ⁸For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, ⁹to another faith by the same Spirit, and to another gifts of healing by the one Spirit, ¹⁰to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues. ¹¹It is one and the same Spirit, distributing as he decides to each person, who produces all these things.

Mark 8:11-26

The Demand for a Sign

¹¹Then the Pharisees^[a] came and began to argue with Jesus, asking for^[b] a sign from heaven^[c] to test him. ¹²Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth,^[d] no sign will be given to this generation.” ¹³Then^[e] he left them, got back into the boat, and went to the other side.

The Yeast of the Pharisees and Herod

¹⁴Now^[f] they had forgotten to take bread, except for one loaf they had with them in the boat. ¹⁵And Jesus^[g] ordered them,^[h] “Watch out! Beware of the yeast of the Pharisees^[i] and the yeast of Herod!” ¹⁶So they began to discuss with one another about having no bread.^[j] ¹⁷When he learned of this,^[k] Jesus said to them, “Why are you arguing^[l] about having no bread? Do you still not see or understand? Have your hearts been hardened? ¹⁸Though you have eyes, don’t you see? And though you have ears, can’t you hear?^[m] Don’t you remember? ¹⁹When I broke the five loaves for the 5,000, how many baskets full of pieces did you pick up?” They replied, “Twelve.” ²⁰“When I broke the seven loaves for the 4,000, how many baskets full of pieces did you pick up?” They replied,^[n] “Seven.” ²¹Then^[o] he said to them, “Do you still not understand?”^[p]

A Two-stage Healing

²²Then^[q] they came to Bethsaida. They brought a blind man to Jesus^[r] and asked him to touch him. ²³He took the blind man by the hand and brought him outside of the village. Then^[s] he spit on his eyes, placed his hands on his eyes^[t] and asked, “Do you see anything?” ²⁴Regaining his sight^[u] he said, “I see people, but they look like trees walking.” ²⁵Then Jesus^[v] placed his hands on the man’s^[w] eyes again. And he opened his eyes,^[x] his sight was restored, and he saw everything clearly. ²⁶Jesus^[y] sent him home, saying, “Do not even go into the village.”^[z]

Footnotes

Mark 8:11 sn See the note on Pharisees in 2:16.
Mark 8:11 tn Grk “seeking from him.” The participle ζητοῦντες (zētountes) shows the means by which the Pharisees argued with Jesus.
Mark 8:11 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
Mark 8:12 tn Grk “Truly (ἀμήν, amēn), I say to you.”
Mark 8:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 8:14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Mark 8:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Mark 8:15 tn Grk “was giving them orders, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
Mark 8:15 sn See the note on Pharisees in 2:16.
Mark 8:16 tn Grk “And they were discussing with one another that they had no bread.”
Mark 8:17 tn Or “becoming aware of it.”
Mark 8:17 tn Or “discussing.”
Mark 8:18 tn Grk “do you not hear?”
Mark 8:20 tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א; οἱ δὲ εἶπον (hoi de eipon) is the reading of P⁴⁵ A D W Θ ƒ^1,13 33 M it; and καὶ λέγουσιν αὐτῷ (kai legousin autō) is supported by B C L (Δ 579 892). The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” What complicates the issue is that the external evidence is fairly evenly split between the second and third readings, though the first reading is in agreement with the second reading in lacking the dative pronoun. Indeed, another layout of the problem here could treat this as two distinct problems: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (P⁴⁵ א A D W Θ ƒ^1,13 33 M it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA²⁸ puts αὐτῷ in brackets, indicating some doubt as to its authenticity.
Mark 8:21 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.
Mark 8:21 sn Do you still not understand? The disciples in Mark’s Gospel often misunderstood the miracles of Jesus as well as his teaching. Between Matthew, Mark, and Luke, Mark paints the most revealing portrait of the shortcomings of the Twelve (cf. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72).
Mark 8:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 8:22 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
Mark 8:23 tn Grk “village, and.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Mark 8:23 tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.
Mark 8:24 tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”
Mark 8:25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Mark 8:25 tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.
Mark 8:25 tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).
Mark 8:26 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
Mark 8:26 tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other mss with some minor variations (Θ ƒ¹³ 28 565 2542) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.

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Book of Common Prayer

Psalm 101[a]

A psalm of David.

Footnotes

Psalm 109[a]

For the music director, a psalm of David.

Footnotes

ע (Ayin)

פ (Pe)

צ (Tsade)

Footnotes

Footnotes

Spiritual Gifts

Footnotes

The Demand for a Sign

The Yeast of the Pharisees and Herod

A Two-stage Healing

Footnotes

Psalm 101^[a]

Psalm 109^[a]