Revised Common Lectionary (Semicontinuous)
Psalm 28[a]
By David.
28 To you, O Lord, I cry out!
My Protector,[b] do not ignore me.[c]
If you do not respond to me,[d]
I will join[e] those who are descending into the grave.[f]
2 Hear my plea for mercy when I cry out to you for help,
when I lift my hands[g] toward your holy temple.[h]
3 Do not drag me away with evil men,
with those who behave wickedly,[i]
who talk so friendly to their neighbors,[j]
while they plan to harm them.[k]
4 Pay them back for their evil deeds.
Pay them back for what they do.
Punish them.[l]
5 For they do not understand the Lord’s actions,
or the way he carries out justice.[m]
The Lord[n] will permanently demolish them.[o]
6 The Lord deserves praise,[p]
for he has heard my plea for mercy.[q]
7 The Lord strengthens and protects me;[r]
I trust in him with all my heart.[s]
I am rescued[t] and my heart is full of joy;[u]
I will sing to him in gratitude.[v]
8 The Lord strengthens his people;[w]
he protects and delivers his chosen king.[x]
9 Deliver your people.
Empower[y] the nation that belongs to you.[z]
Care for them like a shepherd and carry them in your arms[aa] at all times![ab]
Footnotes
- Psalm 28:1 sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.
- Psalm 28:1 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.
- Psalm 28:1 tn Heb “do not be deaf from me.”
- Psalm 28:1 tn Heb “lest [if] you are silent from me.”
- Psalm 28:1 tn Heb “I will be equal with.”
- Psalm 28:1 tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.
- Psalm 28:2 sn I lift my hands. Lifting one’s hands toward God was a gesture of prayer.
- Psalm 28:2 tn The Hebrew term דְּבִיר (devir, “temple”) actually refers to the most holy place within the sanctuary.
- Psalm 28:3 tn Heb “workers of wickedness.”
- Psalm 28:3 tn Heb “speakers of peace with their neighbors.”
- Psalm 28:3 tn Heb “and evil [is] in their heart[s].”
- Psalm 28:4 tn Heb “Give to them according to their work, and according to the evil of their deeds. According to the work of their hands give to them. Return their due to them.” The highly repetitive style reflects the psalmist’s agitated emotional state and draws attention to his yearning for justice.
- Psalm 28:5 tn Heb “or the work of his hands.” In this context “the Lord’s actions” and “the work of his hands” probably refer to the way he carries out justice by vindicating the godly and punishing the wicked. (Note the final line of the verse, which refers to divine judgment. See also Ps 92:4-7.) Evil men do not “understand” God’s just ways; they fail to realize he will protect the innocent. Consequently they seek to harm the godly, as if they believe they will never be held accountable for their actions.
- Psalm 28:5 tn Heb “he”; the referent (the Lord, who is referred to in the two immediately preceding lines) has been specified in the translation for clarity.
- Psalm 28:5 tn Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.
- Psalm 28:6 tn Heb “blessed [be] the Lord.”
- Psalm 28:6 sn He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.
- Psalm 28:7 tn Heb “The Lord [is] my strength and my shield.”
- Psalm 28:7 tn Heb “in him my heart trusts.”
- Psalm 28:7 tn Or “I am helped.”
- Psalm 28:7 tn Heb “and my heart exults.”
- Psalm 28:7 tn Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.
- Psalm 28:8 tn Heb “the Lord [is] strength to them” (or perhaps, “to him”). The form לָמוֹ (lamo, “to them/him”) probably needs to be emended to לְעַמּוֹ (leʿammo, “to his people”; see P. C. Craigie, Psalms 1-50 [WBC], 236), perhaps due to quiescence of the letter ʿayin (ע; see P. McCarter, Textual Criticism [GBS], 55). Note the reference to the Lord’s “people” in the next verse. Also, a few Hebrew mss, the LXX, and Syriac support לְעַמּוֹ (leʿammo, “to his people”).
- Psalm 28:8 tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.
- Psalm 28:9 tn Or “bless.”
- Psalm 28:9 tn Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.
- Psalm 28:9 tn Heb “shepherd them and lift them up.”sn The shepherd metaphor is sometimes associated with royal responsibility. See 2 Sam 5:2; 7:7; Mic 5:2-4).
- Psalm 28:9 tn Or “forever.”
12 The Lord’s message came to me: 13 “Son of man, suppose a country sins against me by being unfaithful, and I stretch out my hand against it, cut off its bread supply,[a] cause famine to come on it, and kill both people and animals. 14 Even if these three men, Noah, Daniel,[b] and Job, were in it, they would save only their own lives by their righteousness, declares the Sovereign Lord.
15 “Suppose I were to send wild animals through the land and kill its children, leaving it desolate, without travelers due to the wild animals. 16 Even if these three men were in it, as surely as I live, declares the Sovereign Lord, they could not save their own sons or daughters; they would save only their own lives, and the land would become desolate.
17 “Or suppose I were to bring a sword against that land and say, ‘Let a sword pass through the land,’ and I were to kill both people and animals. 18 Even if these three men were in it, as surely as I live, declares the Sovereign Lord, they could not save their own sons or daughters—they would save only their own lives.
19 “Or suppose I were to send a plague into that land and pour out my rage on it with bloodshed, killing both people and animals. 20 Even if Noah, Daniel, and Job were in it, as surely as I live, declares the Sovereign Lord, they could not save their own son or daughter; they would save only their own lives by their righteousness.
21 “For this is what the Sovereign Lord says: How much worse will it be when I send my four terrible judgments—sword, famine, wild animals, and plague—to Jerusalem to kill both people and animals! 22 Yet some survivors will be left in it, sons and daughters who will be brought out. They will come out to you, and when you see their behavior and their deeds, you will be consoled about the catastrophe I have brought on Jerusalem—for everything I brought on it. 23 They will console you when you see their behavior and their deeds, because you will know that it was not without reason that I have done everything that I have done in it, declares the Sovereign Lord.”
Footnotes
- Ezekiel 14:13 tn Heb “break its staff of bread.”
- Ezekiel 14:14 sn Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50.
Two Blind Men Healed
29 As they were leaving Jericho, a large crowd followed them. 30 Two[a] blind men were sitting by the road. When they heard that Jesus was passing by, they shouted,[b] “Have mercy[c] on us, Lord, Son of David!”[d] 31 The[e] crowd scolded[f] them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us,[g] Son of David!” 32 Jesus stopped, called them, and said, “What do you want me to do for you?” 33 They said to him, “Lord, let our eyes be opened.” 34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him.
Footnotes
- Matthew 20:30 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
- Matthew 20:30 tn Grk “shouted, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
- Matthew 20:30 sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.
- Matthew 20:30 sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
- Matthew 20:31 tn Here δέ (de) has not been translated.
- Matthew 20:31 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
- Matthew 20:31 tc ‡ The majority of mss (C N W Γ Δ ƒ1 33 565 1241 1424 M and several versional witnesses) read κύριε (kurie, “Lord”) after ἐλέησον ἡμᾶς (eleēson hēmas, “have mercy on us”). But since this is the order of words in v. 30 (though that wording is also disputed), and since the κύριε-first reading enjoys widespread and early support (א B D L Z Θ 085 0281 ƒ13 892 lat syp samss bo; SBL), the latter was considered to be the earliest reading. However, the decision was by no means easy. NA28 has κύριε after ἐλέησον ἡμᾶς here; a majority of that committee felt that since the placement of κύριε in last place was the nonliturgical order it “would have been likely to be altered in transcription to the more familiar sequence” (TCGNT 44).
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