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Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.

Duration: 1245 days

Psalm 83:1-4

Psalm 83^[a]

A song, a psalm of Asaph.

83 O God, do not be silent.
Do not ignore us.^[b] Do not be inactive, O God.
²For look, your enemies are making a commotion;
those who hate you are hostile.^[c]
³They carefully plot^[d] against your people,
and make plans to harm^[e] the ones you cherish.^[f]
⁴They say, “Come on, let’s annihilate them so they are no longer a nation.^[g]
Then the name of Israel will be remembered no more.”

Psalm 83:13-18

¹³O my God, make them like dead thistles,^[a]
like dead weeds blown away by^[b] the wind.
¹⁴Like the fire that burns down the forest,
or the flames that consume the mountainsides,^[c]
¹⁵chase them with your gale winds,
and terrify^[d] them with your windstorm.
¹⁶Cover^[e] their faces with shame,
so they might seek^[f] you,^[g] O Lord.
¹⁷May they be humiliated and continually terrified.^[h]
May they die in shame.^[i]
¹⁸Then they will know^[j] that you alone are the Lord,^[k]
the Most High^[l] over all the earth.

Footnotes

Psalm 83:13 tn Or “tumbleweed.” The Hebrew noun גַּלְגַּל (galgal) refers to a “wheel” or, metaphorically, to a whirling wind (see Ps 77:18). If taken in the latter sense here, one could understand the term as a metonymical reference to dust blown by a whirlwind (cf. NRSV “like whirling dust”). However, HALOT 190 s.v. II גַּלְגַּל understands the noun as a homonym referring to a “dead thistle” here and in Isa 17:13. The parallel line, which refers to קַשׁ (qash, “chaff”), favors this interpretation.
Psalm 83:13 tn Heb “before.”
Psalm 83:14 sn The imagery of fire and flames suggests unrelenting, destructive judgment.
Psalm 83:15 tn The two imperfect verbal forms in v. 15 express the psalmist’s wish or prayer.
Psalm 83:16 tn Heb “fill.”
Psalm 83:16 tn After the preceding imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose or result (“then they will seek”).
Psalm 83:16 tn Heb “your name,” which stands here for God’s person.
Psalm 83:17 tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (ʿade ʿad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.
Psalm 83:17 tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.
Psalm 83:18 tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.
Psalm 83:18 tn Heb “that you, your name [is] the Lord, you alone.”
Psalm 83:18 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.

Exodus 7:14-25

Plague One: Water to Blood

¹⁴^[a] The Lord said to Moses, “Pharaoh’s heart is hard;^[b] he refuses to release^[c] the people. ¹⁵Go to Pharaoh in the morning when^[d] he goes out to the water. Position yourself^[e] to meet him by the edge of the Nile,^[f] and take^[g] in your hand the staff^[h] that was turned into a snake. ¹⁶Tell him, ‘The Lord, the God of the Hebrews, has sent me to you to say,^[i] “Release my people, that they may serve me^[j] in the wilderness!” But until now^[k] you have not listened.^[l] ¹⁷This is what the Lord has said: “By this you will know that I am the Lord: I am going to strike^[m] the water of the Nile with the staff that is in my hand, and it will be turned into blood.^[n] ¹⁸Fish^[o] in the Nile will die, the Nile will stink, and the Egyptians will be unable^[p] to drink water from the Nile.”’” ¹⁹Then the Lord said to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over Egypt’s waters—over their rivers, over their canals,^[q] over their ponds, and over all their reservoirs^[r]—so that it becomes^[s] blood.’ There will be blood everywhere in^[t] the land of Egypt, even in wooden and stone containers.” ²⁰Moses and Aaron did so,^[u] just as the Lord had commanded. He raised^[v] the staff^[w] and struck the water that was in the Nile right before the eyes^[x] of Pharaoh and his servants,^[y] and all the water that was in the Nile was turned to blood.^[z] ²¹When the fish^[aa] that were in the Nile died, the Nile began^[ab] to stink, so that the Egyptians could not drink water from the Nile. There was blood^[ac] everywhere in the land of Egypt! ²²But the magicians of Egypt did the same^[ad] by their secret arts, and so^[ae] Pharaoh’s heart remained hard,^[af] and he refused to listen to Moses and Aaron^[ag]—just as the Lord had predicted. ²³And Pharaoh turned and went into his house. He did not pay any attention to this.^[ah] ²⁴All the Egyptians dug around the Nile for water to drink,^[ai] because they could not drink the water of the Nile.

Plague Two: Frogs

²⁵^[aj] Seven full days passed^[ak] after the Lord struck^[al] the Nile.

Footnotes

Exodus 7:14 sn With the first plague, or blow on Pharaoh, a new section of the book unfolds. Until now the dominant focus has been on preparing the deliverer for the exodus. From here the account will focus on preparing Pharaoh for it. The theological emphasis for exposition of the entire series of plagues may be: The sovereign Lord is fully able to deliver his people from the oppression of the world so that they may worship and serve him alone. The distinct idea of each plague then will contribute to this main idea. It is clear from the outset that God could have delivered his people simply and suddenly. But he chose to draw out the process with the series of plagues. There appear to be several reasons: First, the plagues are designed to judge Egypt. It is justice for slavery. Second, the plagues are designed to inform Israel and Egypt of the ability of Yahweh. Everyone must know that it is Yahweh doing all these things. The Egyptians must know this before they are destroyed. Third, the plagues are designed to deliver Israel. The first plague is the plague of blood: God has absolute power over the sources of life. Here Yahweh strikes the heart of Egyptian life with death and corruption. The lesson is that God can turn the source of life into the prospect of death. Moreover, the Nile was venerated; so by turning it into death Moses was showing the superiority of Yahweh.
Exodus 7:14 tn Or “unresponsive” (so HALOT 456 s.v. I כָּבֵד).
Exodus 7:14 tn The Piel infinitive construct לְשַׁלַּח (l^eshallakh) serves as the direct object of מֵאֵן (meʾen), telling what Pharaoh refuses (characteristic perfect) to do. The whole clause is an explanation (like a metonymy of effect) of the first clause that states that Pharaoh’s heart is hard.
Exodus 7:15 tn The clause begins with הִנֵּה (hinneh); here it provides the circumstances for the instruction for Moses—he is going out to the water so go meet him. A temporal clause translation captures the connection between the clauses.
Exodus 7:15 tn The instruction to Moses continues with this perfect tense with vav (ו) consecutive following the imperative. The verb means “to take a stand, station oneself.” It seems that Pharaoh’s going out to the water was a regular feature of his day and that Moses could be there waiting to meet him.
Exodus 7:15 sn The Nile, the source of fertility for the country, was deified by the Egyptians. There were religious festivals held to the god of the Nile, especially when the Nile was flooding. The Talmud suggests that Pharaoh in this passage went out to the Nile to make observations as a magician about its level. Others suggest he went out simply to bathe or to check the water level—but that would not change the view of the Nile that was prevalent in the land.
Exodus 7:15 tn The verb תִּקַּח (tiqqakh), the Qal imperfect of לָקַח (laqakh), functions here as the imperfect of instruction, or injunction perhaps, given the word order of the clause.
Exodus 7:15 tn The final clause begins with the noun and vav disjunctive, which singles this instruction out for special attention—“now the staff…you are to take.”
Exodus 7:16 tn The form לֵאמֹר (leʾmor) is the Qal infinitive construct with the lamed (ל) preposition. It is used so often epexegetically that it has achieved idiomatic status—“saying” (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.
Exodus 7:16 tn The imperfect tense with the vav (וְיַעַבְדֻנִי, v^eyaʿav^eduni) following the imperative is a volitive sequence showing the purpose—“that they may serve me.” The word “serve” (עָבַד, ʿavad) is a general term that includes religious observance and obedience.
Exodus 7:16 tn The final עַד־כֹּה (ʿad koh, “until now”) narrows the use of the perfect tense to the present perfect: “you have not listened.” That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here “you have not complied” might catch the point of what Moses is saying, while “listen” helps to maintain the connection with other uses of the verb.
Exodus 7:16 tn Or “complied” (שָׁמַעְתָּ, shamaʿta).
Exodus 7:17 tn The combination of הִנֵּה (hinneh) plus the participle expresses imminent future, that he is about to do something.
Exodus 7:17 sn W. C. Kaiser summarizes a view that has been adopted by many scholars, including a good number of conservatives, that the plagues overlap with natural phenomena in Egypt. Accordingly, the “blood” would not be literal blood, but a reddish contamination in the water. If there was an unusually high inundation of the Nile, the water flowed sluggishly through swamps and was joined with the water from the mountains that washed out the reddish soil. If the flood were high, the water would have a deeper red color. In addition to this discoloration, there is said to be a type of algae which produce a stench and a deadly fluctuation of the oxygen level of the river that is fatal to fish (see W. C. Kaiser, Jr., “Exodus,” EBC 2:350; he cites Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 84-103; same title, ZAW 70 [1958]: 48-59). While most scholars would agree that the water did not actually become blood (any more than the moon will be turned to literal blood [Joel 2:31]), many are not satisfied with this kind of explanation. If the event was a fairly common feature of the Nile, it would not have been any kind of sign to Pharaoh—and it should still be observable. The features that would have to be safeguarded are that it was understood to be done by the staff of God, that it was unexpected and not a mere coincidence, and that the magnitude of the contamination, color, stench, and death, was unparalleled. God does use natural features in miracles, but to be miraculous signs they cannot simply coincide with natural phenomena.
Exodus 7:18 tn The definite article here has the generic use, indicating the class—“fish” (R. J. Williams, Hebrew Syntax, 19, §92).
Exodus 7:18 tn The verb לָאָה (laʾah), here in the Niphal perfect with a vav consecutive, means “be weary, impatient.” The Niphal meaning is “make oneself weary” in doing something, or “weary (strenuously exert) oneself.” It seems always to indicate exhausted patience (see BDB 521 s.v.). The term seems to imply that the Egyptians were not able to drink the red, contaminated water, and so would expend all their energy looking for water to drink—in frustration of course.
Exodus 7:19 tn Or “irrigation rivers” of the Nile.
Exodus 7:19 sn The Hebrew term means “gathering,” i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels—down to the smallest gatherings.
Exodus 7:19 tn The imperfect tense with vav (ו) after the imperative indicates the purpose or result: “in order that they [the waters] be[come] blood.”
Exodus 7:19 tn Or “in all.”
Exodus 7:20 sn Both Moses and Aaron had tasks to perform. Moses, being the “god” to Pharaoh, dealt directly with him and the Nile. He would strike the Nile. But Aaron, “his prophet,” would stretch out the staff over the rest of the waters of Egypt.
Exodus 7:20 tn Heb This probably refers to Aaron who is instructed to do so in v. 19. Durham suggests that the subject may be the Lord (J. Durham, Exodus [WBC], 94).
Exodus 7:20 tn Gesenius calls the preposition on “staff” the ב (bet) instrumenti, used to introduce the object (GKC 380-81 §119.q). This construction provides a greater emphasis than an accusative.
Exodus 7:20 tn The text could be rendered “in the sight of,” or simply “before,” but the literal idea of “before the eyes of” may stress how obvious the event was and how personally they were witnesses of it.
Exodus 7:20 sn U. Cassuto (Exodus, 98) notes that the striking of the water was not a magical act. It signified two things: (1) the beginning of the sign, which was in accordance with God’s will, as Moses had previously announced, and (2) to symbolize actual “striking,” wherewith the Lord strikes Egypt and its gods (see v. 25).
Exodus 7:20 sn There have been various attempts to explain the details of this plague or blow. One possible suggestion is that the plague turned the Nile into “blood,” but that it gradually turned back to its normal color and substance. However, the effects of the “blood” polluted the water so that dead fish and other contamination left it undrinkable. This would explain how the magicians could also do it—they would not have tried if all water was already turned to blood. It also explains why Pharaoh did not ask for the water to be turned back. This view was put forward by B. Schor; it is summarized by B. Jacob (Exodus, 258), who prefers the view of Rashi that the blow affected only water in use.
Exodus 7:21 tn The first clause in this verse begins with a vav disjunctive, introducing a circumstantial clause to the statement that the water stank. The vav (ו) consecutive on the next verb shows that the smell was the result of the dead fish in the contaminated water. The result is then expressed with the vav beginning the clause that states that they could not drink it.
Exodus 7:21 tn The preterite could be given a simple definite past translation, but an ingressive past would be more likely, as the smell would get worse and worse with the dead fish.
Exodus 7:21 tn Heb “and there was blood.”
Exodus 7:22 tn Heb “thus, so.”
Exodus 7:22 tn The vav consecutive on the preterite introduces the outcome or result of the matter—Pharaoh was hardened.
Exodus 7:22 tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition.
Exodus 7:22 tn Heb “to them”; the referents (Moses and Aaron) have been specified in the translation for clarity.
Exodus 7:23 tn The text has וְלֹא־שָׁת לִבּוֹ גַּם־לָזֹאת (v^eloʾ shat libbo gam lazoʾt), which literally says, “and he did not set his heart also to this.” To “set the heart” to something would mean “to consider it.” This Hebrew idiom means that he did not pay attention to it, or take it to heart (cf. 2 Sam 13:20; Pss 48:13; 62:10; Prov 22:17; 24:32). Since Pharaoh had not been affected by this, he did not consider it or its implications further.
Exodus 7:24 sn The text stresses that the water in the Nile, and Nile water that had been diverted or collected for use, was polluted and undrinkable. Water underground also was from the Nile, but it had not been contaminated, certainly not with dead fish, and so would be drinkable.
Exodus 7:25 sn An attempt to connect this plague with the natural phenomena of Egypt proposes that because of the polluted water due to the high Nile, the frogs abandoned their normal watery homes (seven days after the first plague) and sought cover from the sun in homes wherever there was moisture. Since they had already been exposed to the poisonous water, they died very suddenly. The miracle was in the announcement and the timing, i.e., that Moses would predict this blow, and in the magnitude of it all, which was not natural (Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 95-98). It is also important to note that in parts of Egypt there was a fear of these creatures as embodying spirits capable of great evil. People developed the mentality of bowing to incredibly horrible idols to drive away the bad spirits. Evil spirits are represented in the book of Revelation in the forms of frogs (Rev 16:13). The frogs that the magicians produced could very well have been in the realm of evil spirits. Exactly how the Egyptians thought about this plague is hard to determine, but there is enough evidence to say that the plague would have made them spiritually as well as physically uncomfortable, and that the death of the frogs would have been a “sign” from God about their superstitions and related beliefs. The frog is associated with the god Hapi, and a frog-headed goddess named Heqet was supposed to assist women at childbirth. The plague would have been evidence that Yahweh was controlling their environment and upsetting their beliefs for his own purpose.
Exodus 7:25 tn The text literally has “and seven days were filled.” Seven days gave Pharaoh enough time to repent and release Israel. When the week passed, God’s second blow came.
Exodus 7:25 tn This is a temporal clause made up of the preposition, the Hiphil infinitive construct of נָכָה (nakhah), הַכּוֹת (hakkot), followed by the subjective genitive YHWH. Here the verb is applied to the true meaning of the plague: Moses struck the water, but the plague was a blow struck by God.

Matthew 12:22-32

Jesus and Beelzebul

²²Then they brought to him a demon-possessed man who was blind and mute. Jesus^[a] healed him so that he could speak and see.^[b] ²³All the crowds were amazed and said, “Could this one be the Son of David?” ²⁴But when the Pharisees^[c] heard this they said, “He does not cast out demons except by the power of Beelzebul,^[d] the ruler^[e] of demons!” ²⁵Now when Jesus^[f] realized what they were thinking, he said to them,^[g] “Every kingdom divided against itself is destroyed,^[h] and no town or house divided against itself will stand. ²⁶So if^[i] Satan casts out Satan, he is divided against himself. How then will his kingdom stand? ²⁷And if I cast out demons by Beelzebul, by whom do your sons^[j] cast them^[k] out? For this reason they will be your judges. ²⁸But if I cast out demons by the Spirit of God, then the kingdom of God^[l] has already overtaken^[m] you. ²⁹How^[n] else can someone enter a strong man’s^[o] house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house.^[p] ³⁰Whoever is not with me is against me,^[q] and whoever does not gather with me scatters.^[r] ³¹For this reason I tell you, people will be forgiven for every sin and blasphemy,^[s] but the blasphemy against the Spirit will not be forgiven. ³²Whoever speaks a word against the Son of Man will be forgiven.^[t] But whoever speaks against the Holy Spirit will not be forgiven,^[u] either in this age or in the age to come.

Footnotes

Matthew 12:22 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.
Matthew 12:22 tn Grk “so that the mute man spoke and saw.”
Matthew 12:24 sn See the note on Pharisees in 3:7.
Matthew 12:24 tn Grk “except by Beelzebul.”sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
Matthew 12:24 tn Or “prince.”
Matthew 12:25 tc The majority of mss read ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (P²¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.
Matthew 12:25 sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).
Matthew 12:25 tn Or “is left in ruins.”
Matthew 12:26 tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
Matthew 12:27 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19, ” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
Matthew 12:27 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
Matthew 12:28 sn God’s kingdom is a major theme of Jesus’ teaching. 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.
Matthew 12:28 tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (ephthasen eph’ humas) is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the accusative case prepositional phrase ἐφ᾿ ὑμᾶς (eph’ humas, “upon you”) in the Greek text in combination with this verb suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (phthanō) as “to happen to already, to come upon, to come upon already.”
Matthew 12:29 tn Grk “Or how can.”
Matthew 12:29 sn The strong man here pictures Satan.
Matthew 12:29 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
Matthew 12:30 sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
Matthew 12:30 sn For the image of scattering, see Pss. Sol. 17:18.
Matthew 12:31 tn Grk “every sin and blasphemy will be forgiven men.”
Matthew 12:32 tn Grk “it will be forgiven him.”
Matthew 12:32 tn Grk “it will not be forgiven him.”sn Whoever speaks against the Holy Spirit will not be forgiven. This passage has troubled many people, who have wondered whether or not they have committed this sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning.

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Revised Common Lectionary (Semicontinuous)

Psalm 83[a]

A song, a psalm of Asaph.

Footnotes

Footnotes

Plague One: Water to Blood

Plague Two: Frogs

Footnotes

Jesus and Beelzebul

Footnotes

Psalm 83^[a]