◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / 2 Samuel 5:1-5 9-10 (The reign of David); Psalm 48 (God our guide); 2 Corinthians 12:2-10 (God’s power made perfect in weakness); Mark 6:1-13 (The Twelve sent to preach and heal) (New American Bible (Revised Edition))

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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

2 Samuel 5:1-5

Chapter 5

David King of Israel. ¹^(A)All the tribes of Israel came to David in Hebron, and they said: “Look! We are your bone and your flesh. ²In days past, when Saul was still our king, you were the one who led Israel out in all its battles and brought it back. And the Lord said to you: You shall shepherd my people Israel; you shall be ruler over Israel.”^(B) ³Then all the elders of Israel came to the king in Hebron, and at Hebron King David made a covenant with them in the presence of the Lord; and they anointed David king over Israel. ⁴David was thirty years old when he became king, and he reigned forty years: ⁵in Hebron he was king over Judah seven years and six months, and in Jerusalem he was king thirty-three years over all Israel and Judah.^(C)

Capture of Zion.^[a]

2 Samuel 5:9-10

⁹David took up residence in the fortress which he called the City of David. David built up the city on all sides, from the Millo toward the center.^(A) ¹⁰David became ever more powerful, for the Lord of hosts was with him.^(B)

Psalm 48

Psalm 48^[a]

The Splendor of the Invincible City

¹A psalm of the Korahites.^[b] A song.

I

²Great is the Lord and highly praised
    in the city of our God:^(A)
His holy mountain,
³    fairest of heights,
    the joy of all the earth,^(B)
    Mount Zion, the heights of Zaphon,^[c]^(C)
    the city of the great king.

II

⁴God is in its citadel,
    renowned as a stronghold.
⁵See! The kings assembled,
    together they advanced.
⁶^[d]When they looked they were astounded;
    terrified, they were put to flight!^(D)
⁷Trembling seized them there,
    anguish, like a woman’s labor,^(E)
⁸As when the east wind wrecks
    the ships of Tarshish!^[e]

III

⁹^[f]What we had heard we have now seen
    in the city of the Lord of hosts,
In the city of our God,
    which God establishes forever.
Selah
¹⁰We ponder, O God, your mercy
    within your temple
¹¹Like your name, O God,
    so is your praise to the ends of the earth.^(F)
Your right hand is fully victorious.
¹²    Mount Zion is glad!
The daughters of Judah rejoice
    because of your judgments!^(G)

IV

¹³Go about Zion, walk all around it,
    note the number of its towers.
¹⁴Consider the ramparts, examine its citadels,
    that you may tell future generations:^(H)
¹⁵That this is God,
    our God for ever and ever.^[g]
    He will lead us until death.

2 Corinthians 12:2-10

²I know someone in Christ who, fourteen years ago (whether in the body or out of the body I do not know, God knows), was caught up to the third heaven. ³And I know that this person (whether in the body or out of the body I do not know, God knows) ⁴was caught up into Paradise and heard ineffable things, which no one may utter.^(A) ⁵About this person^[a] I will boast, but about myself I will not boast, except about my weaknesses. ⁶Although if I should wish to boast, I would not be foolish, for I would be telling the truth. But I refrain, so that no one may think more of me than what he sees in me or hears from me ⁷because of the abundance of the revelations. Therefore, that I might not become too elated,^[b] a thorn in the flesh was given to me, an angel of Satan, to beat me, to keep me from being too elated.^(B) ⁸Three times^[c] I begged the Lord about this, that it might leave me,^(C) ⁹^[d]but he said to me, “My grace is sufficient for you, for power is made perfect in weakness.” I will rather boast most gladly of my weaknesses,^[e] in order that the power of Christ may dwell with me.^(D) ¹⁰Therefore, I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ;^(E) for when I am weak, then I am strong.^[f]

Selfless Concern for the Church.^[g]

Footnotes

12:5–7 This person: the indirect way of referring to himself has the effect of emphasizing the distance between that experience and his everyday life, just as the indirect someone in Christ (2 Cor 12:2) and all the passive verbs emphasize his passivity and receptivity in the experience. The revelations were not a personal achievement, nor were they meant to draw attention to any quality of his own.
12:7 That I might not become too elated: God assures that there is a negative component to his experience, so that he cannot lose proper perspective; cf. 2 Cor 1:9; 4:7–11. A thorn in the flesh: variously interpreted as a sickness or physical disability, a temptation, or a handicap connected with his apostolic activity. But since Hebrew “thorn in the flesh,” like English “thorn in my side,” refers to persons (cf. Nm 33:55; Ez 28:24), Paul may be referring to some especially persistent and obnoxious opponent. The language of 2 Cor 12:7–8 permits this interpretation. If this is correct, the frequent appearance of singular pronouns in depicting the opposition may not be merely a stylistic variation; the singular may be provoked and accompanied by the image of one individual in whom criticism of Paul’s preaching, way of life, and apostolic consciousness is concentrated, and who embodies all the qualities Paul attributes to the group. An angel of Satan: a personal messenger from Satan; cf. the satanic language already applied to the opponents in 2 Cor 11:3, 13–15, 20.
12:8 Three times: his prayer was insistent, like that of Jesus in Gethsemane, a sign of how intolerable he felt the thorn to be.
12:9 But he said to me: Paul’s petition is denied; release and healing are withheld for a higher purpose. The Greek perfect tense indicates that Jesus’ earlier response still holds at the time of writing. My grace is sufficient for you: this is not a statement about the sufficiency of grace in general. Jesus speaks directly to Paul’s situation. Is made perfect: i.e., is given most fully and manifests itself fully.
12:9b–10a Paul draws the conclusion from the autobiographical anecdote and integrates it into the subject of this part of the boast. Weaknesses: the apostolic hardships he must endure, including active personal hostility, as specified in a final catalogue (2 Cor 12:10a). That the power of Christ may dwell with me: Paul pinpoints the ground for the paradoxical strategy he has adopted in his self-defense.
12:10 When I am weak, then I am strong: Paul recognizes a twofold pattern in the resolution of the weakness-power (and death-life) dialectic, each of which looks to Jesus as the model and is experienced in him. The first is personal, involving a reversal in oneself (Jesus, 2 Cor 13:4a; Paul, 2 Cor 1:9–10; 4:10–11; 6:9). The second is apostolic, involving an effect on others (Jesus, 2 Cor 5:14–15; Paul, 2 Cor 1:6; 4:12; 13:9). The specific kind of “effectiveness in ministry” that Paul promises to demonstrate on his arrival (2 Cor 13:4b; cf. 2 Cor 10:1–11) involves elements of both; this, too, will be modeled on Jesus’ experience and a participation in that experience (2 Cor 9; 13:3b).
12:11–18 This brief section forms an epilogue or concluding observation to Paul’s boast, corresponding to the prologue in 2 Cor 11:1–15. A four-step sequence of ideas is common to these two sections: Paul qualifies his boast as folly (2 Cor 11:1; 12:11a), asserts his noninferiority to the “superapostles” (2 Cor 11:5; 12:11b), exemplifies this by allusion to charismatic endowments (2 Cor 11:6; 12:12), and finally denies that he has been a financial burden to the community (2 Cor 11:7–12; 12:13–18).

Mark 6:1-13

Chapter 6

The Rejection at Nazareth. ¹^(A)He departed from there and came to his native place,^[a] accompanied by his disciples. ²^[b]When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, “Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands! ³^(B)Is he not the carpenter,^[c] the son of Mary, and the brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him. ⁴^[d]^(C)Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.” ⁵So he was not able to perform any mighty deed there,^[e] apart from curing a few sick people by laying his hands on them. ⁶He was amazed at their lack of faith.

The Mission of the Twelve. He went around to the villages in the vicinity teaching. ⁷^(D)He summoned the Twelve^[f] and began to send them out two by two and gave them authority over unclean spirits. ⁸^[g]He instructed them to take nothing for the journey but a walking stick—no food, no sack, no money in their belts. ⁹They were, however, to wear sandals but not a second tunic. ¹⁰^[h]He said to them, “Wherever you enter a house, stay there until you leave from there. ¹¹Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.” ¹²So they went off and preached repentance. ¹³^[i]They drove out many demons, and they anointed with oil many who were sick^(E) and cured them.

Herod’s Opinion of Jesus.^[j]

Footnotes

6:1 His native place: the Greek word patris here refers to Nazareth (cf. Mk 1:9; Lk 4:16, 23–24) though it can also mean native land.
6:2–6 See note on Mt 13:54–58.
6:3 Is he not the carpenter?: no other gospel calls Jesus a carpenter. Some witnesses have “the carpenter’s son,” as in Mt 13:55. Son of Mary: contrary to Jewish custom, which calls a man the son of his father, this expression may reflect Mark’s own faith that God is the Father of Jesus (Mk 1:1, 11; 8:38; 13:32; 14:36). The brother of James…Simon: in Semitic usage, the terms “brother,” “sister” are applied not only to children of the same parents, but to nephews, nieces, cousins, half-brothers, and half-sisters; cf. Gn 14:16; 29:15; Lv 10:4. While one cannot suppose that the meaning of a Greek word should be sought in the first place from Semitic usage, the Septuagint often translates the Hebrew ’āh by the Greek word adelphos, “brother,” as in the cited passages, a fact that may argue for a similar breadth of meaning in some New Testament passages. For instance, there is no doubt that in v 17, “brother” is used of Philip, who was actually the half-brother of Herod Antipas. On the other hand, Mark may have understood the terms literally; see also 3:31–32; Mt 12:46; 13:55–56; Lk 8:19; Jn 7:3, 5. The question of meaning here would not have arisen but for the faith of the church in Mary’s perpetual virginity.
6:4 A prophet is not without honor except…in his own house: a saying that finds parallels in other literatures, especially Jewish and Greek, but without reference to a prophet. Comparing himself to previous Hebrew prophets whom the people rejected, Jesus intimates his own eventual rejection by the nation especially in view of the dishonor his own relatives had shown him (Mk 3:21) and now his townspeople as well.
6:5 He was not able to perform any mighty deed there: according to Mark, Jesus’ power could not take effect because of a person’s lack of faith.
6:7–13 The preparation for the mission of the Twelve is seen in the call (1) of the first disciples to be fishers of men (Mk 1:16–20), (2) then of the Twelve set apart to be with Jesus and to receive authority to preach and expel demons (Mk 3:13–19). Now they are given the specific mission to exercise that authority in word and power as representatives of Jesus during the time of their formation.
6:8–9 In Mark the use of a walking stick (Mk 6:8) and sandals (Mk 6:9) is permitted, but not in Mt 10:10 nor in Lk 10:4. Mark does not mention any prohibition to visit pagan territory and to enter Samaritan towns. These differences indicate a certain adaptation to conditions in and outside of Palestine and suggest in Mark’s account a later activity in the church. For the rest, Jesus required of his apostles a total dependence on God for food and shelter; cf. Mk 6:35–44; 8:1–9.
6:10–11 Remaining in the same house as a guest (Mk 6:10) rather than moving to another offering greater comfort avoided any impression of seeking advantage for oneself and prevented dishonor to one’s host. Shaking the dust off one’s feet served as testimony against those who rejected the call to repentance.
6:13 Anointed with oil…cured them: a common medicinal remedy, but seen here as a vehicle of divine power for healing.
6:14–16 The various opinions about Jesus anticipate the theme of his identity that reaches its climax in Mk 8:27–30.

New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

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Revised Common Lectionary (Semicontinuous)

Chapter 5

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Psalm 48^[a]

The Splendor of the Invincible City

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IV

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Chapter 6

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Revised Common Lectionary (Semicontinuous)

Chapter 5

Footnotes

Cross references

Cross references

Psalm 48[a]

The Splendor of the Invincible City

I

II

III

IV

Footnotes

Cross references

Footnotes

Cross references

Chapter 6

Footnotes

Cross references

Psalm 48^[a]