◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 89:5-37 (God anoints David to be a son); Jeremiah 1:4-10 (God calls Jeremiah); Acts 8:4-13 (Philip preaches and baptizes) (New English Translation)

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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

Duration: 1245 days

Psalm 89:5-37

⁵O Lord, the heavens^[a] praise your amazing deeds,
as well as your faithfulness in the angelic assembly.^[b]
⁶For who in the skies can compare to the Lord?
Who is like the Lord among the heavenly beings,^[c]
⁷a God who is honored^[d] in the great angelic assembly,^[e]
and more awesome than^[f] all who surround him?
⁸O Lord God of Heaven’s Armies!^[g]
Who is strong like you, O Lord?
Your faithfulness surrounds you.
⁹You rule over the proud sea.^[h]
When its waves surge,^[i] you calm them.
¹⁰You crushed the Proud One^[j] and killed it;^[k]
with your strong arm you scattered your enemies.
¹¹The heavens belong to you, as does the earth.
You made the world and all it contains.^[l]
¹²You created the north and the south.
Tabor and Hermon^[m] rejoice in your name.
¹³Your arm is powerful,
your hand strong,
your right hand^[n] victorious.^[o]
¹⁴Equity and justice are the foundation of your throne.^[p]
Loyal love and faithfulness characterize your rule.^[q]
¹⁵How blessed are the people who worship you!^[r]
O Lord, they experience your favor.^[s]
¹⁶They rejoice in your name all day long,
and are vindicated^[t] by your justice.
¹⁷For you give them splendor and strength.^[u]
By your favor we are victorious.^[v]
¹⁸For our shield^[w] belongs to the Lord,
our king to the Holy One of Israel.^[x]
¹⁹Then you^[y] spoke through a vision to your faithful followers^[z] and said:
“I have placed a young hero^[aa] over a warrior;
I have raised up a young man^[ab] from the people.
²⁰I have discovered David, my servant.
With my holy oil I have anointed him as king.^[ac]
²¹My hand will support him,^[ad]
and my arm will strengthen him.
²²No enemy will be able to exact tribute^[ae] from him;^[af]
a violent oppressor will not be able to humiliate him.^[ag]
²³I will crush his enemies before him;
I will strike down those who hate him.
²⁴He will experience my faithfulness and loyal love,^[ah]
and by my name he will win victories.^[ai]
²⁵I will place his hand over the sea,
his right hand over the rivers.^[aj]
²⁶He will call out to me,
‘You are my father,^[ak] my God, and the protector who delivers me.’^[al]
²⁷I will appoint him to be my firstborn son,^[am]
the most exalted of the earth’s kings.
²⁸I will always extend my loyal love to him,
and my covenant with him is secure.^[an]
²⁹I will give him an eternal dynasty,^[ao]
and make his throne as enduring as the skies above.^[ap]
³⁰If his sons reject my law
and disobey my regulations,
³¹if they break^[aq] my rules
and do not keep my commandments,
³²I will punish their rebellion by beating them with a club,^[ar]
their sin by inflicting them with bruises.^[as]
³³But I will not remove^[at] my loyal love from him,
nor be unfaithful to my promise.^[au]
³⁴I will not break^[av] my covenant
or go back on what I promised.^[aw]
³⁵Once and for all I have vowed by my own holiness,
I will never deceive^[ax] David.
³⁶His dynasty will last forever.^[ay]
His throne will endure before me, like the sun;^[az]
³⁷it will remain stable, like the moon.^[ba]
His throne will endure like the skies.”^[bb] (Selah)

Footnotes

Psalm 89:5 tn As the following context makes clear, the personified “heavens” here stand by metonymy for the angelic beings that surround God’s heavenly throne.
Psalm 89:5 tn Heb “in the assembly of the holy ones.” The phrase “holy ones” sometimes refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3), but here it refers to God’s heavenly assembly and the angels that surround his throne (see vv. 6-7).
Psalm 89:6 tn Heb “sons of gods”; or “sons of God.” Though אֵלִים (ʾelim) is vocalized as a plural form (“gods”) in the Hebrew text, it is likely that the final mem (ם) is actually enclitic rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8. The phrase בְנֵי אֵלִים (v^ene ʾelim, “sons of gods” or “sons of God”) occurs only here and in Ps 29:1. Since the “sons of gods/God” are here associated with “the assembly of the holy ones” and “council of the holy ones,” the heavenly assembly (comprised of so-called “angels” and other supernatural beings) appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is called “the sons of El.” The OT apparently uses the Canaanite phrase, applying it to the supernatural beings that surround the Lord’s heavenly throne.
Psalm 89:7 tn Heb “feared.”
Psalm 89:7 tn Heb “in the great assembly of the holy ones.”
Psalm 89:7 tn Or perhaps “feared by.”
Psalm 89:8 tn Traditionally “God of hosts.” The title here pictures the Lord as enthroned in the midst of the angelic hosts of heaven.
Psalm 89:9 tn Heb “the majesty of the sea.”
Psalm 89:9 tn Heb “rise up.”
Psalm 89:10 tn Heb “Rahab.” The name “Rahab” means “proud one.” Since it is sometimes used of Egypt (see Ps 87:4; Isa 30:7), the passage may allude to the exodus. However, the name is also used of the sea (or the mythological sea creature) which symbolizes the disruptive forces of the world that seek to replace order with chaos (see Job 9:13; 26:12). Isa 51:9 appears to combine the mythological and historical referents. The association of Rahab with the sea in Ps 89 (see v. 9) suggests that the name carries symbolic force in this context. In this case the passage may allude to creation (see vv. 11-12), when God overcame the great deep and brought order out of chaos.
Psalm 89:10 tn Heb “like one fatally wounded.”
Psalm 89:11 tn Heb “the world and its fullness, you established them.”
Psalm 89:12 sn Tabor and Hermon were two of the most prominent mountains in Palestine.
Psalm 89:13 sn The Lord’s arm, hand, and right hand all symbolize his activities, especially his exploits in war.
Psalm 89:13 tn Heb “is lifted up.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:42; 118:16).
Psalm 89:14 sn The Lord’s throne symbolizes his kingship.
Psalm 89:14 tn Heb “are in front of your face.” The idiom can mean “confront” (Ps 17:13) or “meet, enter the presence of” (Ps 95:2).
Psalm 89:15 tn Heb “who know the shout.” “Shout” here refers to the shouts of the Lord’s worshipers (see Pss 27:6; 33:3; 47:5).
Psalm 89:15 tn Heb “in the light of your face they walk.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 80:3, 7, 19; Dan 9:17).
Psalm 89:16 tn Heb “are lifted up.”
Psalm 89:17 tn Heb “for the splendor of their strength [is] you.”
Psalm 89:17 tn Heb “you lift up our horn,” or if one follows the marginal reading (Qere), “our horn is lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; 92:10; Lam 2:17).
Psalm 89:18 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “our king” here and with “your anointed one” in Ps 84:9.
Psalm 89:18 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.
Psalm 89:19 tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.
Psalm 89:19 tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).
Psalm 89:19 tc The MT reads עֵזֶר (ʿezer, “help, strength”), thus “I have placed help on a warrior,” which might effectively mean “I have strengthened a warrior.” The BHS note suggests reading נֵזֶר (nezer, “crown”), similar to the sentiment of anointing in the next verse. HALOT suggests reading עֹזֶר (ʿozer, “hero”) based on an Ugaritic cognate which means “young man, hero, warrior” (HALOT 811 s.v. II עזר). Craigie treats it similarly, taking עזר as “lad/boy/stripling,” parallel to “young man” in the next line, and seeing either David and Saul or David and Goliath as the historical referent (P. C. Craigie, Psalms [WBC], 19:410).
Psalm 89:19 tn Or perhaps “a chosen one.”
Psalm 89:20 tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.
Psalm 89:21 tn Heb “with whom my hand will be firm.”
Psalm 89:22 tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.
Psalm 89:22 tn The translation understands the Hiphil of נָשַׁא (nashaʾ) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yissaʾ), a Qal imperfect from נָאַשׂ (naʾas, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).
Psalm 89:22 tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).
Psalm 89:24 tn Heb “and my faithfulness and my loyal love [will be] with him.”
Psalm 89:24 tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).
Psalm 89:25 tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).
Psalm 89:26 sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
Psalm 89:26 tn Heb “the rocky summit of my deliverance.”
Psalm 89:27 sn The firstborn son typically had special status and received special privileges.
Psalm 89:28 tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”
Psalm 89:29 tn Heb “and I will set in place forever his offspring.”
Psalm 89:29 tn Heb “and his throne like the days of the heavens.”
Psalm 89:31 tn Or “desecrate.”
Psalm 89:32 tn Heb “I will punish with a club their rebellion.”sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).
Psalm 89:32 tn Heb “with blows their sin.”
Psalm 89:33 tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (ʾafir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (ʾasir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.
Psalm 89:33 tn Heb “and I will not deal falsely with my faithfulness.”
Psalm 89:34 tn Or “desecrate.”
Psalm 89:34 tn Heb “and what proceeds out of my lips I will not alter.”
Psalm 89:35 tn Or “lie to.”
Psalm 89:36 tn Heb “his offspring forever will be.”
Psalm 89:36 tn Heb “and his throne like the sun before me.”
Psalm 89:37 tn Heb “like the moon it will be established forever.”
Psalm 89:37 tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (v^eʿed) to עוֹלָם (ʿolam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisseʾ, “throne”) and ʿd (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”)—bet/kaf (כ/ב) confusion is widely attested—one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, sh^ekhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.

Jeremiah 1:4-10

Jeremiah’s Call and Commission

⁴The Lord’s message came to me,

⁵“Before I formed you in your mother’s womb^[a] I chose you.^[b]
Before you were born I set you apart.
I appointed you to be a prophet to the nations.”

⁶I answered, “Oh, Sovereign Lord,^[c] Really^[d] I do not know how to speak well enough for that,^[e] for I am too young.”^[f] ⁷The Lord said to me, “Do not say, ‘I am too young.’ But go^[g] to whomever I send you and say whatever I tell you. ⁸Do not be afraid of those to whom I send you,^[h] for I will be with you to protect^[i] you,” says the Lord. ⁹Then the Lord reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me.^[j] ¹⁰Know for certain that^[k] I hereby give you the authority to announce to nations and kingdoms that they will be^[l] uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.”^[m]

Footnotes

Jeremiah 1:5 tn Heb “the womb.” The words “your mother’s” are implicit and are supplied in the translation for clarity.
Jeremiah 1:5 tn Heb “I knew you.” The parallelism here with “set you apart” and “appointed you” make clear that Jeremiah is speaking of his foreordination to be a prophet. For this same nuance of the Hebrew verb see Gen 18:19; Amos 3:2.
Jeremiah 1:6 tn Heb “Lord Yahweh.”sn In Jewish tradition, instead of pronouncing the Lord’s name (Yahweh), they would substitute the word for “Lord” (אֲדוֹנַי, ʾadonay). But when the word אֲדוֹנַי (ʾadonay) preceded the Lord’s name, for Yahweh they would substitute the pronunciation of the word for “God” (אֱלֹהִים, ʾelohim). One translation convention is to use small caps for the Lord’s name, as in “Lord” or “Lord God.” The convention here is to translate אֲדוֹנַי (ʾadonay, “Lord”) as “Sovereign” and consistently use “Lord” for the Lord’s name. The English word “Jehovah” results from combining the consonants of the divine name and the vowels of the term אֲדוֹנַי (ʾadonay), resulting in Y^ehovah. The “J” of Jehovah comes from German convention, while the “e” instead of “a” has to do with the nature of the Hebrew consonant.
Jeremiah 1:6 tn The Hebrew particle הִנֵּה (hinneh, commonly rendered “behold” in the KJV) often introduces a speech and calls special attention to a specific word or the statement as a whole (see IBHS 675-78 §40.2.1).
Jeremiah 1:6 tn The words “well enough for that” are implicit and are supplied in the translation for clarity. Jeremiah is not claiming an absolute inability to speak.
Jeremiah 1:6 tn Heb “I am a boy/youth.” The Hebrew word can refer to an infant (Exod 2:6), a young boy (1 Sam 2:11), a teenager (Gen 21:12), or a young man (2 Sam 18:5). The translation is deliberately ambiguous since it is unclear how old Jeremiah was when he was called to begin prophesying.
Jeremiah 1:7 tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The Lord is probably not giving a rationale for the denial of Jeremiah’s objection but redirecting his focus, i.e., “do not say…but go…and say.”
Jeremiah 1:8 tn Heb “be afraid of them.” The antecedent is the “whomever” in v. 7.
Jeremiah 1:8 tn Heb “rescue.”
Jeremiah 1:9 tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. 6.sn The passage is reminiscent of Deut 18:18, which refers to the Lord’s promise of future revelation through a line of prophets who, like Moses, would speak God’s word.
Jeremiah 1:10 tn Heb “See!” The Hebrew imperative of the verb used here (רָאָה, raʾah) functions the same as the particle in v. 9. See the translator’s note there.
Jeremiah 1:10 tn Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the Lord giving Jeremiah authority as a prophet to declare what he, the Lord, will do; it does not mean that Jeremiah himself will do these things. The expression involves a figure of speech where the subject of a declaration is stated instead of the declaration about it. Compare a similar use of the same figure in Gen 41:13.
Jeremiah 1:10 sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28.

Acts 8:4-13

Philip Preaches in Samaria

⁴Now those who had been forced to scatter went around proclaiming the good news of the word. ⁵Philip went down to the main city of Samaria^[a] and began proclaiming^[b] the Christ^[c] to them. ⁶The crowds were paying attention with one mind to what Philip said,^[d] as they heard and saw the miraculous signs^[e] he was performing. ⁷For unclean spirits,^[f] crying with loud shrieks, were coming out of many who were possessed,^[g] and many paralyzed and lame people were healed. ⁸So there was^[h] great joy^[i] in that city.

⁹Now in that city was a man named Simon, who had been practicing magic^[j] and amazing the people of Samaria, claiming to be someone great. ¹⁰All the people,^[k] from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’”^[l] ¹¹And they paid close attention to him because he had amazed them for a long time with his magic. ¹²But when they believed Philip as he was proclaiming the good news about the kingdom of God^[m] and the name of Jesus Christ,^[n] they began to be baptized,^[o] both men and women. ¹³Even Simon himself believed, and after he was baptized, he stayed close to^[p] Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed.^[q]

Footnotes

Acts 8:5 tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as autographic, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).
Acts 8:5 tn The imperfect ἐκήρυσσεν (ekērussen) has been translated as an ingressive, since this is probably the first time such preaching took place.
Acts 8:5 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
Acts 8:6 tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.
Acts 8:6 tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).
Acts 8:7 sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.
Acts 8:7 tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
Acts 8:8 tn Grk “and there came about,” but this is somewhat awkward in English.
Acts 8:8 sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.
Acts 8:9 tn On the idiom προϋπῆρχεν μαγεύων (proupērchen mageuōn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.
Acts 8:10 tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
Acts 8:10 tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenē megalē) suggests the translation “the power of God that is called ‘Great.’”
Acts 8:12 sn The kingdom of God is also what Jesus preached; see Acts 1:3. The term reappears in Acts 14:22; 19:8; 28:23, 31. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See also Luke 6:20; 11:20; 17:20-21.
Acts 8:12 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
Acts 8:12 tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
Acts 8:13 tn Or “he kept close company with.”
Acts 8:13 sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

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Revised Common Lectionary (Complementary)

Footnotes

Jeremiah’s Call and Commission

Footnotes

Philip Preaches in Samaria

Footnotes