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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 20

Psalm 20^[a]

For the music director, a psalm of David.

20 May the Lord answer^[b] you^[c] when you are in trouble;^[d]
may the God of Jacob^[e] make you secure.
²May he send you help from his temple;^[f]
from Zion may he give you support.
³May he take notice of^[g] all your offerings;
may he accept^[h] your burnt sacrifice. (Selah)
⁴May he grant your heart’s desire;^[i]
may he bring all your plans to pass.^[j]
⁵Then we will shout for joy over your^[k] victory;
we will rejoice^[l] in the name of our God.
May the Lord grant all your requests.
⁶Now I am sure^[m] that the Lord will deliver^[n] his chosen king;^[o]
he will intervene for him^[p] from his holy, heavenly temple,^[q]
and display his mighty ability to deliver.^[r]
⁷Some trust in chariots and others in horses,^[s]
but we^[t] depend on^[u] the Lord our God.
⁸They will fall down,^[v]
but we^[w] will stand firm.^[x]
⁹The Lord will deliver the king;^[y]
he will answer us^[z] when we call to him for help!^[aa]

Footnotes

Psalm 20:1 sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.
Psalm 20:1 tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the Lord will answer,” etc. In this case the people declare their confidence that the Lord will intervene on behalf of the king and extend to him his favor.
Psalm 20:1 sn May the Lord answer you. The people address the king as they pray to the Lord.
Psalm 20:1 tn Heb “in a day of trouble.”
Psalm 20:1 tn Heb “the name of the God of Jacob.” God’s “name” refers metonymically to his very person and to the divine characteristics suggested by his name, in this case “God of Jacob,” which highlights his relationship to Israel.
Psalm 20:2 tc Heb “from [the] temple.” The third masculine singular pronominal suffix (וֹ, holem vav) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184.
Psalm 20:3 tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.
Psalm 20:3 tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (y^edash^eneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”
Psalm 20:4 tn Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6.
Psalm 20:4 sn May he bring all your plans to pass. This probably refers to the king’s strategy for battle.
Psalm 20:5 sn Your victory. Here the king is addressed (see v. 1).
Psalm 20:5 tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נָגִיל (nagil, “we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).
Psalm 20:6 tn Or “know.”sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.
Psalm 20:6 tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the Lord typically delivers the king.
Psalm 20:6 tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.
Psalm 20:6 tn Heb “he will answer him.”
Psalm 20:6 tn Heb “from his holy heavens.”
Psalm 20:6 tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).
Psalm 20:7 tn Heb “these in chariots and these in horses.” No verb appears; the verb “invoke” is to be supplied from the following line. The convention of backward ellipsis can apply to the final word of the 2nd line, as in this verse. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.
Psalm 20:7 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.
Psalm 20:7 tc The LXX translates the verb as μεγαλυνθησόμεθα (megalunthēsometha) “we will boast.” This may reflect another verb, the Hiphil of גָּבַר (gavar), and depends on two letter confusions, ג (gimel) for ז (zayin) and ב (bet) for כ (kaf).tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the Lord’s name in prayer, the people demonstrate their trust in him.
Psalm 20:8 tn Or “stumble and fall down.”
Psalm 20:8 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s victorious people and the defeated enemies mentioned in the previous line. The perfect verbal forms either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle. They describe the demise of the enemy as being as good as done.
Psalm 20:8 tn Or “rise up and remain upright.” On the meaning of the Hitpolel of עוּד (ʿud), see HALOT 795 s.v. I עוד. The verbal forms (a perfect followed by a prefixed form with vav [ו] consecutive) either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle.
Psalm 20:9 tc This translation assumes an emendation of the verbal form הוֹשִׁיעָה (hoshiʿah). As it stands, the form is an imperative. In this case the people return to the petitionary mood with which the psalm begins (“O Lord, deliver”). But the immediate context is one of confidence (vv. 6-8), not petition (vv. 1-5). If one takes the final he on the verb “deliver” as dittographic (note the initial he (ה) on the following phrase, “the king”), one can repoint the verbal form as a perfect and understand it as expressing the people’s confidence, “the Lord will deliver the king” (see v. 6). The Hebrew scribal tradition takes “the king” with the following line, in which case it would be best interpreted as a divine title, “may the King answer us” or “the king will answer us” (see Pss 98:6; 145:1). However, the poetic parallelism is better balanced if “the king” is taken with the first line. In this case the referent is the Davidic king, who is earlier called the Lord’s “anointed one” (cf. note on “chosen king” in v. 6; see Pss 21:7; 45:5, 11; 63:11).
Psalm 20:9 tn If the imperative is retained in the preceding line, then the prefixed verbal form is best taken as a jussive of prayer, “may he answer us.” However, if the imperative in the previous line is emended to a perfect, the prefixed form is best taken as imperfect, “he will answer us” (see the note on the word “king” at the end of the previous line).
Psalm 20:9 tn Heb “in the day we call.”

1 Kings 3:5-14

⁵One night in Gibeon the Lord appeared^[a] to Solomon in a dream. God said, “Tell^[b] me what I should give you.” ⁶Solomon replied, “You demonstrated^[c] great loyalty to your servant, my father David, as he served^[d] you faithfully, properly, and sincerely.^[e] You have maintained this great loyalty to this day by allowing his son to sit on his throne.^[f] ⁷Now, O Lord my God, you have made your servant king in my father David’s place, even though I am only a young man and am inexperienced.^[g] ⁸Your servant stands^[h] among your chosen people;^[i] they are a great nation that is too numerous to count or number. ⁹So give your servant a discerning mind^[j] so he can make judicial decisions for^[k] your people and distinguish right from wrong.^[l] Otherwise^[m] no one is able^[n] to make judicial decisions for^[o] this great nation of yours.”^[p] ¹⁰The Lord^[q] was pleased that Solomon made this request.^[r] ¹¹God said to him, “Because you asked for the ability to make wise judicial decisions, and not for long life, or riches, or vengeance on your enemies,^[s] ¹²I^[t] grant your request^[u] and give^[v] you a wise and discerning mind^[w] superior to that of anyone who has preceded or will succeed you.^[x] ¹³Furthermore, I am giving^[y] you what you did not request—riches and honor so that you will be the greatest king of your generation.^[z] ¹⁴If you follow my instructions^[aa] by obeying^[ab] my rules and regulations, just as your father David did,^[ac] then I will grant you long life.”^[ad]

Footnotes

1 Kings 3:5 tn Or “revealed himself.”
1 Kings 3:5 tn Heb “ask.”
1 Kings 3:6 tn Heb “did.”
1 Kings 3:6 tn Heb “walked before.”
1 Kings 3:6 tn Heb “in faithfulness and in innocence and in uprightness of heart with you.”
1 Kings 3:6 tn Heb “and you have kept to him this great loyalty and you gave to him a son [who] sits on his throne as this day.”
1 Kings 3:7 tn Heb “and I do not know going out or coming in.”
1 Kings 3:8 tn There is no verb expressed in the Hebrew text; “stands” is supplied in the translation for clarification.
1 Kings 3:8 tn Heb “your people whom you have chosen.”
1 Kings 3:9 tn Heb “a hearing heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)
1 Kings 3:9 tn Heb “to judge.”
1 Kings 3:9 tn Heb “to understand between good and evil.”
1 Kings 3:9 tn Heb “for”; the word “otherwise” is used to reflect the logical sense of the statement.
1 Kings 3:9 tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”
1 Kings 3:9 tn Heb “to judge.”
1 Kings 3:9 tn Heb “your numerous people.”
1 Kings 3:10 tn The Hebrew term translated “Lord” here and in v.15 is אֲדֹנָי (ʾadonay).
1 Kings 3:10 tn Heb “And the thing was good in the eyes of the Lord, for Solomon asked for this thing.”
1 Kings 3:11 tn Heb “because you asked for this thing, and did not ask for yourself many days and did not ask for yourself riches and did not ask for the life of your enemies, but you asked for yourself understanding to hear judgment.”
1 Kings 3:12 tn This statement is introduced in the Hebrew text by the particle הִנֵּה (hinneh, “look”) which draws attention to and emphasizes what follows.
1 Kings 3:12 tn Heb “I am doing according to your words.” The perfect tense is sometimes used of actions occurring at the same time a statement is made.
1 Kings 3:12 tn This statement is introduced by the particle הִנֵּה (hinneh, “look”) which draws attention to and emphasizes what follows. The translation assumes that the perfect tense here indicates that the action occurs as the statement is made (i.e., “right now I give you”).
1 Kings 3:12 tn Heb “heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)
1 Kings 3:12 tn Heb “so that there has not been one like you prior to you, and after you one will not arise like you.”
1 Kings 3:13 tn The translation assumes that the perfect tense here indicates that the action occurs as the statement is made.
1 Kings 3:13 tn Heb “so that there is not one among the kings like you all your days.” The LXX lacks the words “all your days.”
1 Kings 3:14 tn Heb “walk in my ways.”
1 Kings 3:14 tn Or “keeping.”
1 Kings 3:14 tn Heb “walked.”
1 Kings 3:14 tn Heb “I will lengthen your days.”

John 8:12-19

Jesus as the Light of the World

¹²Then Jesus spoke out again,^[a] “I am the light of the world!^[b] The one who follows me will never^[c] walk in darkness, but will have the light of life.” ¹³So the Pharisees^[d] objected,^[e] “You testify about yourself; your testimony is not true!”^[f] ¹⁴Jesus answered,^[g] “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people^[h] do not know where I came from or where I am going.^[i] ¹⁵You people^[j] judge by outward appearances;^[k] I do not judge anyone.^[l] ¹⁶But if I judge, my evaluation is accurate,^[m] because I am not alone when I judge,^[n] but I and the Father who sent me do so together.^[o] ¹⁷It is written in your law that the testimony of two men is true.^[p] ¹⁸I testify about myself^[q] and the Father who sent me testifies about me.”

¹⁹Then they began asking^[r] him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.”^[s]

Footnotes

John 8:12 tn Grk “Then again Jesus spoke to them saying.”
John 8:12 sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.
John 8:12 tn The double negative οὐ μή (ou mē) is emphatic in 1st century Hellenistic Greek.
John 8:13 sn See the note on Pharisees in 1:24.
John 8:13 tn Grk “Then the Pharisees said to him.”
John 8:13 sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.
John 8:14 tn Grk “Jesus answered and said to them.”
John 8:14 tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.
John 8:14 sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.
John 8:15 tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.
John 8:15 tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.
John 8:15 sn What is the meaning of Jesus’ statement “I do not judge anyone”? It is clear that Jesus did judge (even in the next verse). The point is that he didn’t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (3:17). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged—just as 3:19-21 previously stated. One’s response to Jesus determines one’s eternal destiny.
John 8:16 tn Grk “my judgment is true.”
John 8:16 tn The phrase “when I judge” is not in the Greek text, but is implied by the context.
John 8:16 tn The phrase “do so together” is not in the Greek text, but is implied by the context.
John 8:17 sn An allusion to Deut 17:6.
John 8:18 tn Grk “I am the one who testifies about myself.”
John 8:19 tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.
John 8:19 sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Psalm 20[a]

For the music director, a psalm of David.

Footnotes

Footnotes

Jesus as the Light of the World

Footnotes

Psalm 20^[a]