◀ 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 English Translation)

Prev Day

July 4, 2021

Next Day

Use the calendar to view readings from this devotional.

July 2021
Su	Mo	Tu	We	Th	Fr	Sa
				1	2	3
4	5	6	7	8	9	10
11	12	13	14	15	16	17
18	19	20	21	22	23	24
25	26	27	28	29	30	31

Return to today's reading

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

David Is Anointed King Over Israel

5 All the tribes of Israel came to David at Hebron saying, “Look, we are your very flesh and blood!^[a] ²In the past, when Saul was our king, you were the real leader in Israel.^[b] The Lord said to you, ‘You will shepherd my people Israel; you will rule over Israel.’”

³When all the leaders^[c] of Israel came to the king at Hebron, King David made an agreement with them^[d] in Hebron before the Lord. They designated^[e] David as king over Israel. ⁴David was thirty years old when he began to reign and he reigned for forty years. ⁵In Hebron he reigned over Judah for seven years and six months, and in Jerusalem he reigned for thirty-three years over all Israel and Judah.

2 Samuel 5:9-10

⁹So David lived in the fortress and called it the City of David. David built all around it, from the terrace inwards. ¹⁰David’s power grew steadily, for the Lord God^[a] of Heaven’s Armies^[b] was with him.^[c]

Psalm 48

Psalm 48^[a]

A song, a psalm by the Korahites.

48 The Lord is great and certainly worthy of praise
in the city of our God,^[b] his holy hill.
²It is lofty and pleasing to look at,^[c]
a source of joy to the whole earth.^[d]
Mount Zion resembles the peaks of Zaphon;^[e]
it is the city of the great king.
³God is in its fortresses;
he reveals himself as its defender.^[f]
⁴For^[g] look, the kings assemble;^[h]
they advance together.
⁵As soon as they see,^[i] they are shocked;^[j]
they are terrified, they quickly retreat.^[k]
⁶Look at them shake uncontrollably,^[l]
like a woman writhing in childbirth.^[m]
⁷With an east wind
you shatter^[n] the large ships.^[o]
⁸We heard about God’s mighty deeds; now we have seen them,^[p]
in the city of the Lord of Heaven’s Armies,^[q]
in the city of our God.
God makes it permanently secure.^[r] (Selah)
⁹Within your temple
we reflect on your loyal love, O God.
¹⁰The praise you receive as far away as the ends of the earth
is worthy of your reputation, O God.^[s]
You execute justice.^[t]
¹¹Mount Zion rejoices;
the towns^[u] of Judah are happy,^[v]
because of your acts of judgment.^[w]
¹²Walk around^[x] Zion. Encircle it.
Count its towers.
¹³Consider its defenses.^[y]
Walk through^[z] its fortresses,
so you can tell the next generation about it.^[aa]
¹⁴For God, our God, is our defender forever.^[ab]
He guides^[ac] us.^[ad]

Footnotes

Psalm 48:1 sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.
Psalm 48:1 sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).
Psalm 48:2 tn Heb “beautiful of height.” The Hebrew term נוֹף (nof, “height”) is a genitive of specification after the qualitative noun “beautiful.” The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight.
Psalm 48:2 sn A source of joy to the whole earth. The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world’s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1-4).
Psalm 48:2 tn Heb “Mount Zion, the peaks of Zaphon.” Like all the preceding phrases in v. 2, both phrases are appositional to “city of our God, his holy hill” in v. 1, suggesting an identification in the poet’s mind between Mount Zion and Zaphon. “Zaphon” usually refers to the “north” in a general sense (see Pss 89:12; 107:3), but here, where it is collocated with “peaks,” it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the Lord God of Israel lives and rules over the nations. See P. Craigie, Psalms 1-50 (WBC), 353, and T. N. D. Mettinger, In Search of God, 103.
Psalm 48:3 tn Heb “its elevated place,” or “its refuge.”
Psalm 48:4 tn The logical connection between vv. 3-4 seems to be this: God is the protector of Zion and reveals himself as the city’s defender—this is necessary because hostile armies threaten the city.
Psalm 48:4 tn The perfect verbal forms in vv. 4-6 are understood as descriptive. In dramatic style (note הִנֵּה, hinneh, “look”) the psalm describes an enemy attack against the city as if it were occurring at this very moment. Another option is to take the perfects as narrational (“the kings assembled, they advanced”), referring to a particular historical event, such as Sennacherib’s siege of the city in 701 b.c. (cf. NIV, NRSV). Even if one translates the verses in a dramatic-descriptive manner (as the present translation does), the Lord’s victory over the Assyrians was probably what served as the inspiration of the description (see v. 8).
Psalm 48:5 tn The object of “see” is omitted, but v. 3b suggests that the Lord’s self-revelation as the city’s defender is what they see.
Psalm 48:5 tn Heb “they look, so they are shocked.” Here כֵּן (ken, “so”) has the force of “in the same measure.”
Psalm 48:5 tn The translation attempts to reflect the staccato style of the Hebrew text, where the main clauses of vv. 4-6 are simply juxtaposed without connectives.
Psalm 48:6 tn Heb “trembling seizes them there.” The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).
Psalm 48:6 tn Heb “[with] writhing like one giving birth.”sn The language of vv. 5-6 is reminiscent of Exod 15:15.
Psalm 48:7 tn The switch to the imperfect, as well as the introduction of the ship metaphor, perhaps signals a change to a generalizing tone; the Lord typically shatters these large ships, symbolic of the human strength of hostile armies (see the following note on “large ships”). The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Pss 29:5; 46:9). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
Psalm 48:7 tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to and from the distant western port of Tarshish. These ships, which were the best of their class, here symbolize the mere human strength of hostile armies, which are incapable of withstanding the Lord’s divine power (see Isa 2:16).
Psalm 48:8 tn Heb “As we have heard, so we have seen.” The community had heard about God’s mighty deeds in the nation’s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate.
Psalm 48:8 tn Heb “the Lord of hosts.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Pss 24:10; 46:7, 11).
Psalm 48:8 tn Or “God makes it secure forever.” The imperfect highlights the characteristic nature of the generalizing statement.
Psalm 48:10 tn Heb “like your name, O God, so [is] your praise to the ends of the earth.” Here “name” refers to God’s reputation and revealed character.
Psalm 48:10 tn Heb “your right hand is full of justice.” The “right hand” suggests activity and power.
Psalm 48:11 tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).
Psalm 48:11 tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [l^emaʿan], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)
Psalm 48:11 sn These acts of judgment are described in vv. 4-7.
Psalm 48:12 tn The verb forms in vv. 12-13 are plural; the entire Judahite community is addressed.
Psalm 48:13 tn Heb “set your heart to its rampart.”
Psalm 48:13 tn The precise meaning of the Hebrew word translated “walk through,” which occurs only here in the OT, is uncertain. Cf. NEB “pass…in review”; NIV “view.”
Psalm 48:13 sn The city’s towers, defenses, and fortresses are outward reminders and tangible symbols of the divine protection the city enjoys.
Psalm 48:14 tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”
Psalm 48:14 tn The imperfect highlights the characteristic nature of the generalizing statement.
Psalm 48:14 tn In the Hebrew text the psalm ends with the words עַל־מוּת (ʿal-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (ʿolamot; from עוֹלָם, ʿolam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (ʿolam vaʿed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (ʿolamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [ʿal-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (ʿal ʿalamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.

2 Corinthians 12:2-10

²I know a man 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 man (whether in the body or apart from the body I do not know, God knows) ⁴was caught up into paradise^[a] and heard things too sacred to be put into words,^[b] things that a person^[c] is not permitted to speak. ⁵On behalf of such an individual I will boast, but on my own behalf I will not boast, except about my weaknesses. ⁶For even if I wish to boast, I will not be a fool, for I would be telling^[d] the truth, but I refrain from this so that no one may regard^[e] me beyond what he sees in me or what he hears from me, ⁷even because of the extraordinary character of the revelations. Therefore,^[f] so that I would not become arrogant, a thorn in the flesh was given to me, a messenger of Satan to trouble^[g] me—so that I would not become arrogant.^[h] ⁸I asked the Lord three times about this, that it would depart from me. ⁹But^[i] he said to me, “My grace is enough^[j] for you, for my^[k] power is made perfect^[l] in weakness.” So then, I will boast most gladly^[m] about my weaknesses, so that the power of Christ may reside in^[n] me. ¹⁰Therefore I am content with^[o] weaknesses, with insults, with troubles, with persecutions and difficulties^[p] for the sake of Christ, for whenever I am weak, then I am strong.

Footnotes

2 Corinthians 12:4 sn In the NT, paradise is mentioned three times. In Luke 23:43 it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. The reference here in 2 Cor 12:4 is probably to be translated as parallel to the mention of the “third heaven” in v. 2. Assuming that the “first heaven” would be atmospheric heaven (the sky) and “second heaven” the more distant stars and planets, “third heaven” would refer to the place where God dwells. This is much more likely than some variation on the seven heavens mentioned in the pseudepigraphic book 2 Enoch and in other nonbiblical and rabbinic works.
2 Corinthians 12:4 tn Or “things that cannot be put into words.”
2 Corinthians 12:4 tn Grk “a man.”
2 Corinthians 12:6 tn Or “speaking.”
2 Corinthians 12:6 tn Or “may think of.”
2 Corinthians 12:7 tc Most mss (P⁴⁶ D Ψ 1881 M) lack διό (dio, “Therefore”), but the widespread distribution and quality of mss which include it (א A B F G 0243 33 81 1175 1739) argues for its authenticity. Internally, its case is equally strong in that its inclusion is grammatically rough (διό is hardly necessary to convey purpose, especially since Paul uses ἵνα [hina, “so that”] next).
2 Corinthians 12:7 tn Or “to harass.”
2 Corinthians 12:7 tn The phrase “so that I might not become arrogant” is repeated here because it occurs in the Greek text two times in the verse. Although redundant, it is repeated because of the emphatic nature of its affirmation.
2 Corinthians 12:9 tn Here καί (kai) has been translated as “but” because of the contrast implicit in the context.
2 Corinthians 12:9 tn Or “is sufficient.”
2 Corinthians 12:9 tc The majority of later mss (א² A^c D¹ Ψ 0243 0278 33 1739 1881 M) as well as some versional witnesses include the pronoun “my” here, but the omission of the pronoun has excellent external support (P^46vid א* A* B D* F G latt). Scribes probably added the pronoun for clarity, making the obvious referent explicit. This would also make “power” more parallel with “my grace.” Though the original text probably did not include “my,” scribes who added the word were following the sense of Paul’s statement.tn The pronoun “my” was supplied in the translation to clarify the sense of Paul’s expression.
2 Corinthians 12:9 tn Or “my power comes to full strength.”
2 Corinthians 12:9 tn “Most gladly,” a comparative form used with superlative meaning and translated as such.
2 Corinthians 12:9 tn Or “may rest on.”
2 Corinthians 12:10 tn Or “I take delight in.”
2 Corinthians 12:10 tn Or “calamities.”

Mark 6:1-13

Rejection at Nazareth

6 Now^[a] Jesus left that place and came to his hometown,^[b] and his disciples followed him. ²When the Sabbath came, he began to teach in the synagogue.^[c] Many who heard him were astonished, saying, “Where did he get these ideas?^[d] And what is this wisdom that has been given to him? What are these miracles that are done through his hands? ³Isn’t this the carpenter, the son^[e] of Mary^[f] and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him. ⁴Then^[g] Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.” ⁵He was not able to do a miracle there, except to lay his hands on a few sick people and heal them. ⁶And he was amazed because of their unbelief. Then^[h] he went around among the villages and taught.

Sending Out the Twelve Apostles

⁷Jesus^[i] called the twelve and began to send them out two by two. He gave them authority over the unclean spirits.^[j] ⁸He instructed them to take nothing for the journey except a staff^[k]—no bread, no bag,^[l] no money in their belts— ⁹and to put on sandals but not to wear two tunics.^[m] ¹⁰He said to them, “Wherever you enter a house, stay there^[n] until you leave the area. ¹¹If a place will not welcome you or listen to you, as you go out from there, shake the dust off^[o] your feet as a testimony against them.” ¹²So^[p] they went out and preached that all should repent. ¹³They cast out many demons and anointed many sick people with olive oil and healed them.

Footnotes

Mark 6:1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Mark 6:1 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
Mark 6:2 sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
Mark 6:2 tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.
Mark 6:3 tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([P^45vid] ƒ¹³ 33^vid [565 579] 700 [2542] it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.
Mark 6:3 sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).
Mark 6:4 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 6:6 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 6:7 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
Mark 6:7 sn The phrase unclean spirits refers to evil spirits.
Mark 6:8 sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.
Mark 6:8 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
Mark 6:9 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
Mark 6:10 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
Mark 6:11 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
Mark 6:12 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

New English Translation (NET)

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

Revised Common Lectionary (Semicontinuous)

David Is Anointed King Over Israel

Footnotes

Footnotes

Psalm 48[a]

A song, a psalm by the Korahites.

Footnotes

Footnotes

Rejection at Nazareth

Sending Out the Twelve Apostles

Footnotes

Psalm 48^[a]