◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 90:1-6 13-17 (Show your servants your works); Deuteronomy 31:14-22 (Moses’ time to die draws near); Titus 1:5-16 (Troublemakers deny God) (New English Translation)

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October 23, 1969

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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 90:1-6

Book 4 (Psalms 90-106)

Psalm 90^[a]

A prayer of Moses, the man of God.

90 O Lord, you have been our protector^[b] through all generations.
²Even before the mountains came into existence,^[c]
or you brought the world into being,^[d]
you were the eternal God.^[e]
³You make mankind return^[f] to the dust,^[g]
and say, “Return, O people.”
⁴Yes,^[h] in your eyes a thousand years
are like yesterday that quickly passes,
or like one of the divisions of the nighttime.^[i]
⁵You bring their lives to an end and they “fall asleep.”^[j]
In the morning they are like the grass that sprouts up:
⁶In the morning it glistens^[k] and sprouts up;
at evening time it withers^[l] and dries up.

Footnotes

Psalm 90:1 sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.
Psalm 90:1 tn Or “place of safety.” See Ps 71:3.
Psalm 90:2 tn Heb “were born.”
Psalm 90:2 tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a Polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.
Psalm 90:2 tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (ʾel, “God”) the LXX reads אַל (ʾal, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following wayyiqtol form וַתֹּאמֶר (vatoʾmer, “and you said/say”), unless one reads the form as a simple vav plus imperfect as indicated by Aquila and Jerome.
Psalm 90:3 tn In this context the shortened prefix form does not function as a preterite, but indicates what is typical of the world.
Psalm 90:3 tn The Hebrew term דַּכָּא (dakaʾ) carries the basic sense of “crushed.” Elsewhere it refers to those who are “crushed” in spirit or contrite of heart (see Ps 34:18; Isa 57:15). If one understands this nuance here, then v. 3 is observing that God leads mankind to repentance (the term שׁוּב, shuv, “return,” which appears twice in this verse, is sometimes used of repentance.) However, the following context laments mankind’s mortality and the brevity of life, so it is doubtful if v. 3 should be understood so positively. It is more likely that דַּכָּא here refers to “crushed matter,” that is, the dust that fills the grave (see HALOT 221 s.v. s.v. I דַּכָּא; BDB 194 s.v. דַּכָּא). In this case one may hear an echo of Gen 3:19.
Psalm 90:4 tn Or “for.”
Psalm 90:4 sn The divisions of the nighttime. The ancient Israelites divided the night into distinct periods, or “watches.”
Psalm 90:5 tn Heb “you bring them to an end [with] sleep.” The Hebrew verb זָרַם (zaram) has traditionally been taken to mean “flood” or “overwhelm” (note the Polel form of a root זרם in Ps 77:17, where the verb is used of the clouds pouring down rain). However, the verb form here is Qal, not Polel, and is better understood as a homonym meaning “to make an end [of life].” The term שֵׁנָה (shenah, “sleep”) can be taken as an adverbial accusative; it is a euphemism here for death (see Ps 76:5-6).
Psalm 90:6 tn Or “flourishes.” The verb is used of a crown shining in Ps 132:18. Perhaps here in Ps 90:6 it refers to the glistening of the grass in the morning dew.
Psalm 90:6 tn The Polel form of this verb occurs only here. Perhaps the form should be emended to a Qal (which necessitates eliminating the final ל [lamed] as dittographic). See Ps 37:2.

Psalm 90:13-17

¹³Turn back toward us, O Lord.
How long must this suffering last?^[a]
Have pity on your servants.^[b]
¹⁴Satisfy us in the morning^[c] with your loyal love.
Then we will shout for joy and be happy^[d] all our days.
¹⁵Make us happy in proportion to the days you have afflicted us,
in proportion to the years we have experienced^[e] trouble.
¹⁶May your servants see your work.^[f]
May their sons see your majesty.^[g]
¹⁷May our Sovereign God extend his favor to us.^[h]
Make our endeavors successful.
Yes, make them successful.^[i]

Deuteronomy 31:14-22

The Commissioning of Joshua

¹⁴Then the Lord said to Moses, “The day of your death is near. Summon Joshua and present yourselves in the tent^[a] of meeting^[b] so that I can commission him.”^[c] So Moses and Joshua presented themselves in the tent of meeting. ¹⁵The Lord appeared in the tent in a pillar of cloud that^[d] stood above the door of the tent. ¹⁶Then the Lord said to Moses, “You are about to die,^[e] and then these people will begin to prostitute themselves with the foreign gods of the land into which they^[f] are going. They^[g] will reject^[h] me and break my covenant that I have made with them.^[i] ¹⁷At that time^[j] my anger will erupt against them,^[k] and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome^[l] them^[m] so that they^[n] will say at that time, ‘Have not these disasters^[o] overcome us^[p] because our^[q] God is not among us^[r] ?’ ¹⁸But I will certainly^[s] hide myself at that time because of all the wickedness they^[t] will have done by turning to other gods. ¹⁹Now write down for yourselves the following song and teach it to the Israelites. Put it into their very mouths so that this song may serve as my witness against the Israelites! ²⁰For after I have brought them^[u] to the land I promised to their^[v] ancestors—one flowing with milk and honey—and they^[w] eat their fill^[x] and become fat, then they^[y] will turn to other gods and worship them; they will reject me and break my covenant. ²¹Then when^[z] many disasters and distresses overcome them^[aa] this song will testify against them,^[ab] for their^[ac] descendants will not forget it.^[ad] I know the^[ae] intentions they have in mind^[af] today, even before I bring them^[ag] to the land I have promised.” ²²So on that day Moses wrote down this song and taught it to the Israelites,

Footnotes

Deuteronomy 31:14 tc The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.
Deuteronomy 31:14 tn Heb “tent of assembly” (מוֹעֵד אֹהֶל, ʾohel moʿed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7-16; 33:7-11; Num 11:16, 24, 26; 12:4).
Deuteronomy 31:14 tn Heb “I will command him.”
Deuteronomy 31:15 tn Heb “and the pillar of cloud.” This phrase was not repeated in the translation; a relative clause was used instead.
Deuteronomy 31:16 tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”
Deuteronomy 31:16 tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.
Deuteronomy 31:16 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:16 tn Or “abandon” (TEV, NLT).
Deuteronomy 31:16 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:17 tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.
Deuteronomy 31:17 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:17 tn Heb “find,” “encounter.”
Deuteronomy 31:17 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:17 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:17 tn Heb “evils.”
Deuteronomy 31:17 tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.
Deuteronomy 31:17 tn Heb “my.”
Deuteronomy 31:17 tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.
Deuteronomy 31:18 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”
Deuteronomy 31:18 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:20 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:20 tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:20 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:20 tn Heb “and are satisfied.”
Deuteronomy 31:20 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:21 tn Heb “Then it will come to pass that.”
Deuteronomy 31:21 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:21 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:21 tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:21 tn Heb “it will not be forgotten from the mouth of his seed.”
Deuteronomy 31:21 tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.
Deuteronomy 31:21 tn Heb “which he is doing.”
Deuteronomy 31:21 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

Titus 1:5-16

Titus’ Task on Crete

⁵The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. ⁶An elder must be blameless,^[a] the husband of one wife,^[b] with faithful children^[c] who cannot be charged with dissipation or rebellion. ⁷For the overseer^[d] must be blameless as one entrusted with God’s work,^[e] not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. ⁸Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. ⁹He must hold firmly to the faithful message as it has been taught,^[f] so that he will be able to give exhortation in such healthy teaching^[g] and correct those who speak against it.

¹⁰For there are many^[h] rebellious people, idle talkers, and deceivers, especially those with Jewish connections,^[i] ¹¹who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. ¹²A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.”^[j] ¹³Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith ¹⁴and not pay attention to Jewish myths^[k] and commands of people who reject the truth. ¹⁵All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. ¹⁶They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Footnotes

Titus 1:6 tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.
Titus 1:6 tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.
Titus 1:6 tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.
Titus 1:7 sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.
Titus 1:7 tn Grk “as God’s steward.”
Titus 1:9 tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).
Titus 1:9 tn Grk “the healthy teaching” (referring to what was just mentioned).
Titus 1:10 tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1241 1505 1739 1881 M lat), giving the sense “also many.” Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely autographic. NA²⁸ puts the conjunction in brackets, indicating some doubts as to its authenticity.
Titus 1:10 tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).
Titus 1:12 sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).
Titus 1:14 sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

Book 4 (Psalms 90-106)

Psalm 90[a]

A prayer of Moses, the man of God.

Footnotes

Footnotes

The Commissioning of Joshua

Footnotes

Titus’ Task on Crete

Footnotes

Psalm 90^[a]