◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 46 (The God of Jacob is our stronghold); Proverbs 8:1-21 (Wisdom calls the people); Mark 3:13-19a (Jesus appoints the twelve) (New English Translation)

Prev Day

January 27, 2021

Next Day

Use the calendar to view readings from this devotional.

January 2021
Su	Mo	Tu	We	Th	Fr	Sa
					1	2
3	4	5	6	7	8	9
10	11	12	13	14	15	16
17	18	19	20	21	22	23
24	25	26	27	28	29	30
31

Return to today's reading

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 46

Psalm 46^[a]

For the music director, by the Korahites; according to the alamoth style;^[b] a song.

46 God is our strong refuge;^[c]
he is truly our helper in times of trouble.^[d]
²For this reason we do not fear^[e] when the earth shakes,^[f]
and the mountains tumble into the depths of the sea,^[g]
³when its waves^[h] crash^[i] and foam,
and the mountains shake^[j] before the surging sea.^[k] (Selah)
⁴The river’s channels bring joy to the city of God,^[l]
the special, holy dwelling place of^[m] the Most High.^[n]
⁵God lives within it,^[o] it cannot be moved.^[p]
God rescues it^[q] at the break of dawn.^[r]
⁶Nations are in uproar, kingdoms are overthrown.^[s]
God^[t] gives a shout,^[u] the earth dissolves.^[v]
⁷The Lord of Heaven’s Armies is on our side.^[w]
The God of Jacob^[x] is our stronghold.^[y] (Selah)
⁸Come, Witness the exploits^[z] of the Lord,
who brings devastation to the earth.^[aa]
⁹He brings an end to wars throughout the earth.^[ab]
He shatters^[ac] the bow and breaks^[ad] the spear;
he burns^[ae] the shields with fire.^[af]
¹⁰He says,^[ag] “Stop your striving and recognize^[ah] that I am God.
I will be exalted^[ai] over^[aj] the nations! I will be exalted over^[ak] the earth!”
¹¹The Lord of Heaven’s Armies is on our side!^[al]
The God of Jacob^[am] is our stronghold!^[an] (Selah)

Footnotes

Psalm 46:1 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
Psalm 46:1 sn The meaning of the Hebrew term עֲלָמוֹת (‘alamot, alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
Psalm 46:1 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
Psalm 46:1 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (m^eʾod, “greatly”) has an emphasizing function.
Psalm 46:2 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
Psalm 46:2 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
Psalm 46:2 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
Psalm 46:3 tn Heb “its waters.”
Psalm 46:3 tn Or “roar.”
Psalm 46:3 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
Psalm 46:3 tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
Psalm 46:4 tn Heb “A river, its channels cause the city of God to be glad.”sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).
Psalm 46:4 tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qiddesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishk^ene, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.
Psalm 46:4 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 46:5 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
Psalm 46:5 tn Another option is to translate the imperfect verbal form as future, “it will not be moved.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot) is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “overthrown.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
Psalm 46:5 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
Psalm 46:5 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
Psalm 46:6 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
Psalm 46:6 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
Psalm 46:6 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).
Psalm 46:6 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.
Psalm 46:7 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
Psalm 46:7 tn That is, Israel, or Judah (see Ps 20:1).
Psalm 46:7 tn Heb “our elevated place” (see Pss 9:9; 18:2).
Psalm 46:8 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
Psalm 46:8 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
Psalm 46:9 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).
Psalm 46:9 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
Psalm 46:9 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
Psalm 46:9 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
Psalm 46:9 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (ʿagilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
Psalm 46:10 tn The words “he says” are supplied in the translation for clarification.
Psalm 46:10 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
Psalm 46:10 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
Psalm 46:10 tn Or “among.”
Psalm 46:10 tn Or “in.”
Psalm 46:11 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
Psalm 46:11 tn That is, Israel, or Judah (see Ps 20:1).
Psalm 46:11 tn Heb “our elevated place” (see Pss 9:9; 18:2).

Proverbs 8:1-21

The Appeal of Wisdom^[a]

8 Does not wisdom call out?
Does not understanding raise her voice?
²At the top^[b] of the prominent places along the way,
at the intersection^[c] of the paths she has taken her stand;
³beside the gates opening into^[d] the city,
at the entrance of the doorways she cries out:^[e]
⁴“To you, O people,^[f] I call out,
and my voice calls^[g] to all mankind.^[h]
⁵You who are naive, discern^[i] wisdom!
And you fools, understand discernment!^[j]
⁶Listen, for I will speak excellent things,^[k]
and my lips will utter^[l] what is right.
⁷For my mouth^[m] speaks truth,^[n]
and my lips^[o] hate wickedness.^[p]
⁸All the words of my mouth are righteous;^[q]
there is nothing in them twisted^[r] or crooked.
⁹All of them are clear^[s] to the discerning
and upright to those who find knowledge.
¹⁰Receive my instruction^[t] rather than^[u] silver,
and knowledge rather than choice gold.
¹¹For wisdom is better than rubies,
and desirable things cannot be compared^[v] to her.
¹²“I, wisdom, have dwelt^[w] with prudence,^[x]
and I find^[y] knowledge and discretion.
¹³The fear of the Lord is to hate^[z] evil;
I hate arrogant pride^[aa] and the evil way
and perverse utterances.^[ab]
¹⁴Counsel and sound wisdom belong to me;^[ac]
I possess understanding and might.
¹⁵By me kings reign,
and by me^[ad] potentates^[ae] decree^[af] righteousness;
¹⁶by me princes rule,
as well as nobles and^[ag] all righteous judges.^[ah]
¹⁷I will love^[ai] those who love me,
and those who seek me diligently will find me.
¹⁸Riches and honor are with me,
long-lasting wealth and righteousness.
¹⁹My fruit is better than the purest gold,^[aj]
and my harvest^[ak] is better than choice silver.
²⁰I walk in the path of righteousness,
in the pathway of justice,
²¹that I may cause^[al] those who love me to inherit wealth,
and that I may fill^[am] their treasuries.^[an]

Footnotes

Proverbs 8:1 sn In this chapter wisdom is personified. In 1:20-33 wisdom proclaims her value, and in 3:19-26 wisdom is the agent of creation. Such a personification has affinities with the wisdom literature of the ancient Near East, and may have drawn on some of that literature, albeit with appropriate safeguards (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 23-70). Wisdom in Proverbs 8, however, is not a deity like Egypt’s Ma'at or the Assyrian-Babylonian Ishtar. It is simply presented as if it were a self-conscious divine being distinct but subordinate to God, but in reality it is the personification of the attribute of wisdom displayed by God (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 69-72; and R. Marcus, “On Biblical Hypostases of Wisdom,” HUCA 23 [1950-1951]: 157-71). Many have equated wisdom in this chapter with Jesus Christ. This connection works only in so far as Jesus reveals the nature of the Father, just as Proverbs presents wisdom as an attribute of God. Jesus’ claims included wisdom (Matt 12:42) and a unique knowledge of God (Matt 11:25-27). He even personified wisdom in a way that was similar to Proverbs (Matt 11:19). Paul saw the fulfillment of wisdom in Christ (Col 1:15-20; 2:3) and affirmed that Christ became our wisdom in the crucifixion (1 Cor 1:24, 30). So this personification in Proverbs provides a solid foundation for the similar revelation of wisdom in Christ. But because wisdom is a creation of God in Proverbs 8, it is unlikely that wisdom here is to be identified with Jesus Christ. The chapter unfolds in three cycles: After an introduction (1-3), wisdom makes an invitation (4, 5) and explains that she is noble, just, and true (6-9); she then makes another invitation (10) and explains that she is valuable (11-21); and finally, she tells how she preceded and delights in creation (22-31) before concluding with the third invitation (32-36).
Proverbs 8:2 tn Heb “head.” The word רֹאשׁ (roʾsh, “head”) refers to the highest area or most important place in the elevated area. The contrast with chapter 7 is striking. There the wayward woman lurked at the corners in the street at night; here wisdom is at the highest point in the open places in view of all.
Proverbs 8:2 tn Heb “at the house of the paths.” The “house” is not literal here, but refers to where the paths meet (cf. ASV, NIV), that is, the “crossroads” (so NAB, NRSV, NLT).
Proverbs 8:3 tn Heb “at the mouth of.”
Proverbs 8:3 tn The cry is a very loud ringing cry that could not be missed. The term רָנַן (ranan) means “to give a ringing cry.” It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such a ringing cry would mean that it could be heard by all. It was a proclamation.
Proverbs 8:4 tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.”
Proverbs 8:4 tn The verb “calls” does not appear in the Hebrew text, but is supplied in the translation for the sake of style.
Proverbs 8:4 tn Heb “sons of man.” Cf. NAB “the children of men”; NCV, NLT “all people”; NRSV “all that live.”
Proverbs 8:5 tn The imperative of בִּין (bin) means “to understand; to discern.” The call is for the simple to understand what wisdom is, not just to gain it.
Proverbs 8:5 tn Heb “heart.” The noun לֵב (lev, “heart”) often functions metonymically for wisdom, understanding, discernment.
Proverbs 8:6 tc The MT reads נְגִידִים (n^egidim) “nobles.” HALOT interprets this as the plural form of the noun that lies behind the preposition נֶגֶד (neged), meaning “correct, proper expressions” (HALOT 667, s.v. נֶגֶד). The translation follows BHS in reading נְגָדִים (n^egadim) “noble things” as a substantival adjective based on the same root.
Proverbs 8:6 tn Heb “opening of my lips” (so KJV, NASB). The noun “lips” is a metonymy of cause, with the organ of speech put for what is said.
Proverbs 8:7 tn Heb “roof of the mouth.” This expression is a metonymy of cause for the activity of speaking.
Proverbs 8:7 tn The word “truth” (אֱמֶת, ʾemet) is derived from the verbal root אָמַן (ʾaman) which means “to be firm, trustworthy.” There are a number of derived nouns that have the sense of reliability: “pillars,” “master craftsman,” “nurse,” “guardian.” Modifiers related to this group of words include things like “faithful,” “surely,” “truly” (ʾamen). In the derived stems the verb develops various nuances: The Niphal has the meanings of “reliable, faithful, sure, steadfast,” and the Hiphil has the meaning “believe” (i.e., consider something dependable). The noun “truth” means what is reliable or dependable, firm or sure.
Proverbs 8:7 sn Wise lips detest wickedness; wisdom hates speaking wicked things. In fact, speaking truth results in part from detesting wickedness.
Proverbs 8:7 tn Heb “wickedness is an abomination to my lips” (so KJV, NASB, NRSV).
Proverbs 8:8 tn The phrase could be rendered with an understood ellipsis: “all the words of my mouth [are said] in righteousness”; or the preposition could be interpreted as a beth essentiae: “all the words of my mouth are righteousness.”
Proverbs 8:8 sn The verb פָּתַל (patal) means “to twist.” In the Niphal it means “to wrestle” (to twist oneself). It was used in Gen 30:8 for the naming of Naphtali, with the motivation for the name from this verb: “with great struggling.” Here it describes speech that is twisted. It is a synonym for the next word, which means “twisted; crooked; perverse.”
Proverbs 8:9 tn Heb “front of.” Describing the sayings as “right in front” means they are open, obvious, and clear, as opposed to words that might be twisted or perverse. The parallel word “upright” means “straight, smooth, right.” Wisdom’s teachings are in plain view and intelligible for those who find knowledge.
Proverbs 8:10 tn Heb “discipline.” The term refers to instruction that trains with discipline (e.g., Prov 1:2).
Proverbs 8:10 tn Heb “and not” (so KJV, NASB); NAB “in preference to.”
Proverbs 8:11 tn The verb יִשְׁווּ (yish^evu, from שָׁוָה, shavah) can be rendered “are not comparable” or with a modal nuance, “cannot be compared” with her.
Proverbs 8:12 tn The verb שָׁכַנְתִּי (shakanti) is a perfect form which should normally be past or perfective. Some of this root’s perfect forms follow stative morphology (though the imperfect forms consistently use the morphology of dynamic verbs). The meanings of some verbs drift across the stative vs. dynamic boundary over time. If interpreted as a stative verb, it would be present tense.
Proverbs 8:12 tn The noun is “shrewdness,” i.e., the right use of knowledge in special cases (see also the discussion in 1:4); cf. NLT “good judgment.” The word in this sentence is an adverbial accusative of specification.
Proverbs 8:12 tn This verb form is an imperfect, showing habitual action.tc It has been reasonably proposed, based on Greek witnesses, that the verb can be read as a Niphal rather than a Qal. The proposal keeps the same consonants for this verb (but reads different vowels), however the Greek implies that the noun “knowledge” should be emended to a participle (requires adding a מ, [mem]). The meaning of this reading is “I reveal myself (or “am found”) making discretion known.
Proverbs 8:13 tn The verb שָׂנֵא (saneʾ) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the Lord is hating evil.sn The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it.
Proverbs 8:13 tn Since גֵּאָה (geʾah, “pride”) and גָּאוֹן (gaʾon, “arrogance; pride”) are both from the same verbal root גָּאָה (gaʾah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”
Proverbs 8:13 tn Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת (tahpukhot, “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom).
Proverbs 8:14 tc In the second half of v. 14 instead of אֲנִי (ʾani) the editors propose reading simply לִי (li) as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the לִי that comes in the same colon, read וְלִי (v^eli). While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text.tn Heb “To me [belong] counsel and sound wisdom.” The second colon in the verse has: “I, understanding, to me might.”sn In vv. 14-17 the pronouns come first and should receive greater prominence—although it is not always easy to do this with English.
Proverbs 8:15 tn The words “by me” are understood to apply from the first line through the technique of ellipsis and double duty.
Proverbs 8:15 tn The verb רָזַן (razan) means “to be weighty; to be judicious; to be commanding.” It only occurs in the Qal active participle in the plural as a substantive, meaning “potentates; rulers” (e.g., Ps 1:1-3). Cf. KJV, ASV “princes”; NAB “lawgivers.”
Proverbs 8:15 sn This verb יְחֹקְקוּ (y^ekhoq^equ) is related to the noun חֹק (khoq), which is a “statute; decree.” The verb is defined as “to cut in; to inscribe; to decree” (BDB 349 s.v. חָקַק). The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1-3). But people in power need wisdom to govern the earth (e.g., Isa 11:1-4 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with “kings” and “will reign” from the same root, and then in v. 16 with both “princes” and “rule” being cognate. The repetition of sounds and meanings strengthens the statements.
Proverbs 8:16 tn The term “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and readability.
Proverbs 8:16 tc Many of the MT mss read “sovereigns [princes], all the judges of the earth.” The LXX has “sovereigns…rule the earth.” But the MT manuscript in the text has “judges of righteousness.” C. H. Toy suggests that the Hebrew here has assimilated Ps 148:11 in its construction (Proverbs [ICC], 167). The expression “judges of the earth” is what one would expect, but the more difficult and unexpected reading, the one scribes might change, would be “judges of righteousness.” If that reading stands, then it would probably be interpreted as using an attributive genitive.
Proverbs 8:17 tn The verb אָהֵב (ʾahev, “to love”) is stative, so in the imperfect form it is future tense. It still states a general truth.sn In contrast to the word for “hate” (שָׂנֵא, saneʾ), the verb “love” (אָהֵב, ʾahev) includes within it the idea of choosing spontaneously. So in this line “loving” and “seeking” point out the means of finding wisdom.
Proverbs 8:19 tn The two synonyms, “than gold, than fine gold” probably form a hendiadys here to express “the very finest gold.”
Proverbs 8:19 tn The noun תְּבוּאָה (t^evuʾah) means “harvest, yield of crops, produce” and by extension “profit” (HALOT 1679, s.v.). The agricultural imagery is an implied metaphor (hypocatastasis) for the gains that wisdom produces in one’s life.
Proverbs 8:21 tn The infinitive construct expressing the purpose of the preceding “walk” in the way of righteousness. These verses say that wisdom is always on the way of righteousness for the purposes of bestowing the same to those who find her. If sin is involved, then wisdom has not been followed.
Proverbs 8:21 tn Heb “and their treasuries I fill.” The imperfect verb expresses purposive modality because of the parallelism with the infinitive beginning the verse.
Proverbs 8:21 tc The LXX adds at the end of this verse: “If I declare to you the things of daily occurrence, I will remember to recount the things of old.”

Mark 3:13-19

Appointing the Twelve Apostles

¹³Now^[a] Jesus went up the mountain^[b] and called for those he wanted, and they came to him. ¹⁴He^[c] appointed twelve^[d] so that they would be with him and he could send them to preach ¹⁵and to have authority to cast out demons. ¹⁶^[e] To Simon^[f] he gave the name Peter; ¹⁷to James and his brother John, the sons of Zebedee,^[g] he gave the name Boanerges (that is, “sons of thunder”); ¹⁸and Andrew, Philip, Bartholomew,^[h] Matthew, Thomas,^[i] James the son of Alphaeus, Thaddaeus,^[j] Simon the Zealot,^[k] ¹⁹and Judas Iscariot,^[l] who betrayed him.^[m]

Footnotes

Mark 3:13 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Mark 3:13 tn Or “up a mountain” (εἰς τὸ ὅρος, eis to horos).sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
Mark 3:14 tn Grk “And he.”
Mark 3:14 tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² D L ƒ¹ 33 565 579 1241 1424 M latt sy; SBL). Several primary Alexandrian and other key witnesses (א B C* W Δ Θ ƒ¹³ 28 co) include the phrase, rendering the external evidence strongly in favor of this reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. However, significant Western and Byzantine mss along with other authorities lack the clause, which is against the Byzantine tendencies. The key issue, however, is that both the wording of the clause and its location in the verse varies significantly among the witnesses, which suggests that it was indeed borrowed from the Lukan parallel. The NA²⁸ puts the words in brackets indicating doubts about their authenticity.
Mark 3:16 tc The phrase “he appointed twelve” at the beginning of v. 16 is lacking in the majority of mss (A C² D L Θ ƒ¹ 33 700 1241 1424 M lat sy bo), including several key witnesses. Some significant authorities include the phrase (א B C* Δ 565 579 pc). The omission may have been caused by haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes may have jumped accidentally from the first καί to the second, omitting the intervening material. Metzger suggests that “the clause seems to be needed in order to pick up the thread of ver. 14 after the parenthesis ἵνα…δαιμόνια” (TCGNT 69). This seems to be a stretch. Further, the external evidence in favor of the words is not as compelling as it could be (the addition of “whom he named apostles” in 3:14 actually has stronger evidence, yet we considered it spurious). A decision is difficult but the shorter reading is preferred. NA²⁸ puts the words in brackets.
Mark 3:16 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
Mark 3:17 tn Grk “to James, the son of Zebedee, and John, the brother of James.”
Mark 3:18 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
Mark 3:18 sn This is the “doubting Thomas” of John 20:24-29.
Mark 3:18 tc This disciple is called Λεββαῖον (Lebbaion, “Lebbaeus”) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.
Mark 3:18 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
Mark 3:19 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
Mark 3:19 tn Grk “who even betrayed him.”

New English Translation (NET)

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

Revised Common Lectionary (Complementary)

Psalm 46[a]

For the music director, by the Korahites; according to the alamoth style;[b] a song.

Footnotes

The Appeal of Wisdom[a]

Footnotes

Appointing the Twelve Apostles

Footnotes

Psalm 46^[a]

For the music director, by the Korahites; according to the alamoth style;^[b] a song.

The Appeal of Wisdom^[a]