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August 26, 2022

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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 112

Psalm 112^[a]

112 Praise the Lord!
How blessed is the one^[b] who obeys^[c] the Lord,
who takes great delight in keeping his commands.^[d]
²His descendants^[e] will be powerful on the earth;
the godly^[f] will be blessed.
³His house contains wealth and riches;
his integrity endures.^[g]
⁴In the darkness a light^[h] shines for the godly,
for each one who is merciful, compassionate, and just.^[i]
⁵It goes well for the one^[j] who generously lends money,
and conducts his business honestly.^[k]
⁶For he will never be shaken;
others will always remember one who is just.^[l]
⁷He does not fear bad news.
He^[m] is confident; he trusts in the Lord.
⁸His resolve^[n] is firm; he will not succumb to fear
before he looks in triumph on his enemies.
⁹He generously gives^[o] to the needy;
his integrity endures.^[p]
He will be vindicated and honored.^[q]
¹⁰When the wicked^[r] see this, they will worry;
they will grind their teeth in frustration^[s] and melt away.
The desire of the wicked will perish.^[t]

Footnotes

Psalm 112:1 sn Psalm 112. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
Psalm 112:1 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the “godly” in vv. 3-4. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific “man” with the more neutral “one.” The generic masculine pronoun is used in the following verses.
Psalm 112:1 tn Heb “fears.”
Psalm 112:1 tn Heb “in his commands he delights very much.” The words “in keeping” are supplied in the translation for clarification. Taking delight in the law is metonymic here for obeying God’s moral will. See Ps 1:2.
Psalm 112:2 tn Or “offspring”; Heb “seed.”
Psalm 112:2 tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.
Psalm 112:3 tn Heb “stands forever.”
Psalm 112:4 tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.
Psalm 112:4 tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.
Psalm 112:5 tn Heb “man.”
Psalm 112:5 tn Heb “he sustains his matters with justice.”
Psalm 112:6 tn Heb “for an eternal memorial a just [one] will be.”
Psalm 112:7 tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).
Psalm 112:8 tn Heb “his heart,” viewed here as the seat of the volition.
Psalm 112:9 tn Heb “he scatters, he gives.”
Psalm 112:9 tn Heb “stands forever.”
Psalm 112:9 tn Heb “his horn will be lifted up in honor.” 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 89:17, 24; 92:10; Lam 2:17).
Psalm 112:10 tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).
Psalm 112:10 tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.
Psalm 112:10 tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).

Proverbs 18:6-12

⁶The lips of a fool^[a] enter into strife,^[b]
and his mouth invites^[c] a flogging.^[d]
⁷The mouth of a fool is his ruin,
and his lips are a snare for his life.^[e]
⁸The words of a gossip^[f] are like choice morsels;^[g]
and they have gone down into the person’s innermost being.^[h]
⁹The one who^[i] is slack^[j] in his work
is a brother^[k] to one who destroys.^[l]
¹⁰The name of the Lord^[m] is like^[n] a strong tower;^[o]
the righteous person runs^[p] to it and is set safely on high.^[q]
¹¹The wealth^[r] of a rich person is like^[s] a strong city,^[t]
and it is like a high wall in his imagination.^[u]
¹²Before destruction the heart^[v] of a person is proud,
but humility comes^[w] before honor.^[x]

Footnotes

Proverbs 18:6 sn The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.
Proverbs 18:6 sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.
Proverbs 18:6 tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.
Proverbs 18:6 tn Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.
Proverbs 18:7 tn Heb “his soul” (so KJV, NASB, NIV).sn What a fool says can ruin him. Calamity and misfortune can come to a person who makes known his lack of wisdom by what he says. It may be that his words incite anger, or merely reveal stupidity; in either case, he is in trouble.
Proverbs 18:8 tn Or “slanderer”; KJV, NAB “talebearer”; ASV, NRSV “whisperer.”
Proverbs 18:8 tn The word כְּמִתְלַהֲמִים (k^emitlahamim) occurs only here (and 26:22 where the verse is repeated verbatim). It is related to a cognate verb meaning “to swallow greedily,” so here “things swallowed greedily,” meaning food delicacies. Earlier English versions took it from a Hebrew root הָלַם (halam, see the word לְמַהֲלֻמוֹת [l^emahalumot] in v. 6) meaning “wounds” (so KJV) or reflexively for the Hitpael as “self-inflicted wounds.” But the translation of “choice morsels” seems to fit the next image of going into the belly better. But that could also show the extent of wounds.
Proverbs 18:8 tn Heb “they have gone down [into] the dark/inner chambers of the belly”; NASB “of the body.” sn When the choice morsels of gossip are received, they go down like delicious food—into the innermost being; they have been too easily believed. R. N. Whybray says, “There is a flaw in human nature that assures slander will be listened to” (Proverbs [CBC], 105).
Proverbs 18:9 tn Heb “Also, the one who.” Many commentators and a number of English versions omit the word “also.”
Proverbs 18:9 tn The form מִתְרַפֶּה (mitrappeh) is the Hitpael participle, “showing oneself slack.” The verb means “to sink; to relax,” and in the causative stem “to let drop” the hands. This is the lazy person who does not even try to work.
Proverbs 18:9 sn These two troubling types, the slacker and the destroyer, are closely related.
Proverbs 18:9 tn Heb “possessor of destruction.” This idiom means “destroyer” (so ASV); KJV “a great waster”; NRSV “a vandal.”
Proverbs 18:10 sn The “name of the Lord” is a metonymy of subject. The “name” here signifies not the personal name “Yahweh,” for that would be redundant in the expression “the name of Yahweh,” but the attributes of the Lord (cf. Exod 34:5-7)—here his power to protect.
Proverbs 18:10 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
Proverbs 18:10 tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.
Proverbs 18:10 sn The metaphor of “running” to the Lord refers to a whole-hearted and unwavering trust in God’s protection (e.g., Isa 40:31).
Proverbs 18:10 tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust—security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.
Proverbs 18:11 sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.
Proverbs 18:11 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
Proverbs 18:11 tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.
Proverbs 18:11 tc The MT reads בְּמַשְׂכִּיתוֹ (b^emaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukkato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (b^emaskito, “in his imaginations”) indicates that one’s wealth is a futile place of refuge.
Proverbs 18:12 sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities—the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.
Proverbs 18:12 tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”
Proverbs 18:12 sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).

1 Peter 4:7-11

Service, Suffering, and Judgment

⁷For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer.^[a] ⁸Above all keep^[b] your love for one another fervent,^[c] because love covers a multitude of sins.^[d] ⁹Show hospitality^[e] to one another without complaining. ¹⁰Just as each one has received a gift, use it to serve one another^[f] as good stewards of the varied grace of God. ¹¹Whoever speaks, let it be with^[g] God’s words.^[h] Whoever serves, do so with the strength^[i] that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong^[j] the glory and the power forever and ever. Amen.

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Psalm 112[a]

Footnotes

Footnotes

Service, Suffering, and Judgment

Footnotes

Psalm 112^[a]