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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 58

Psalm 58^[a]

For the music director, according to the al-tashcheth style;^[b] a prayer^[c] of David.

58 Do you rulers really pronounce just decisions?^[d]
Do you judge people^[e] fairly?
²No!^[f] You plan how to do what is unjust;^[g]
you deal out violence in the earth.^[h]
³The wicked turn aside from birth;^[i]
liars go astray as soon as they are born.^[j]
⁴Their venom is like that of a snake,^[k]
like a deaf serpent^[l] that does not hear,^[m]
⁵that does not respond to^[n] the magicians,
or to a skilled snake charmer.
⁶O God, break the teeth in their mouths!
Smash the jawbones of the lions, O Lord.
⁷Let them disappear^[o] like water that flows away.^[p]
Let them wither like grass.^[q]
⁸Let them be^[r] like a snail that melts away as it moves along.^[s]
Let them be like^[t] stillborn babies^[u] that never see the sun.
⁹Before the kindling is even placed under your pots,^[v]
he^[w] will sweep it away along with both the raw and cooked meat.^[x]
¹⁰The godly^[y] will rejoice when they see vengeance carried out;
they will bathe their feet in the blood of the wicked.
¹¹Then^[z] observers^[aa] will say,
“Yes indeed, the godly are rewarded.^[ab]
Yes indeed, there is a God who judges^[ac] in the earth.”

Footnotes

Psalm 58:1 sn Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.
Psalm 58:1 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 57, 59, and 75.
Psalm 58:1 tn The precise meaning of the Hebrew word מִכְתָּם (miktam) which also appears in the heading to Pss 16 and 56-57, 59-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
Psalm 58:1 tn Heb “Really [in] silence, what is right do you speak?” The Hebrew noun אֵלֶם (ʾelem, “silence”) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees’ failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to אֵלִם (ʾelim), which in turn is understood as a defectively written form of אֵילִים (ʾelim, “rulers,” a metaphorical use of אַיִל, ʾayil, “ram”; see Exod 15:15; Ezek 17:13). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of דָּבַר (davar, “speak”) with צֶדֶק (tsedeq, “what is right”) as object means “to speak the truth” (see Ps 52:3; Isa 45:19). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.
Psalm 58:1 tn Heb “the sons of mankind.” The translation assumes the phrase is the object of the verb “to judge.” Some take it as a vocative, “Do you judge fairly, O sons of mankind?” (Cf. NASB; see Ezek 20:4; 22:2; 23:36.)
Psalm 58:2 tn The particle אַף (ʾaf, “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9).
Psalm 58:2 tn Heb “in the heart unjust deeds you do.” The phrase “in the heart” (i.e., “mind”) seems to refer to their plans and motives. The Hebrew noun עַוְלָה (ʿavlah, “injustice”) is collocated with פָּעַל (paʿal, “do”) here and in Job 36:23 and Ps 119:3. Some emend the plural form עוֹלֹת (ʿolot, “unjust deeds”; see Ps 64:6) to the singular עָוֶל (ʿavel, “injustice”; see Job 34:32), taking the final tav (ת) as dittographic (note that the following verbal form begins with tav). Some then understand עָוֶל (ʿavel, “injustice”) as a genitive modifying “heart” and translate, “with a heart of injustice you act.”
Psalm 58:2 tn Heb “in the earth the violence of your hands you weigh out.” The imagery is from the economic realm. The addressees measure out violence, rather than justice, and distribute it like a commodity. This may be ironic, since justice was sometimes viewed as a measuring scale (see Job 31:6).
Psalm 58:3 tn Heb “from the womb.”
Psalm 58:3 tn Heb “speakers of a lie go astray from the womb.”
Psalm 58:4 tn Heb “[there is] venom to them according to the likeness of venom of a snake.”
Psalm 58:4 tn Or perhaps “cobra” (cf. NASB, NIV). Other suggested species of snakes are “asp” (NEB) and “adder” (NRSV).
Psalm 58:4 tn Heb “[that] stops up its ear.” The apparent Hiphil jussive verbal form should be understood as a Qal imperfect with “i” theme vowel (see GKC 168 §63.n).
Psalm 58:5 tn Heb “does not listen to the voice of.”
Psalm 58:7 tn Following the imperatival forms in v. 6, the prefixed verbal form is understood as a jussive expressing the psalmist’s wish. Another option is to take the form as an imperfect (indicative) and translate, “they will scatter” (see v. 9). The verb מָאַס (maʾas; which is a homonym of the more common מָאַס, “to refuse, reject”) appears only here and in Job 7:5, where it is used of a festering wound from which fluid runs or flows.
Psalm 58:7 tn Heb “like water, they go about for themselves.” The translation assumes that the phrase “they go about for themselves” is an implied relative clause modifying “water.” Another option is to take the clause as independent and parallel to what precedes. In this case the enemies would be the subject and the verb could be taken as jussive, “let them wander about.”
Psalm 58:7 tc The syntax of the Hebrew text is difficult and the meaning uncertain. The text reads literally, “he treads his arrows (following the Qere; Kethib has “his arrow”), like they are cut off/dry up.” It is not clear if the verbal root is מָלַל (malal, “circumcise”; BDB 576 s.v. IV מָלַל) or the homonym מָלַל (“wither”; HALOT 593-94 s.v. I מלל). Since the verb מָלַל (“to wither”) is used of vegetation, it is possible that the noun חָצִיר (khatsir, “grass,” which is visually similar to חִצָּיו, khitsayv, “his arrows”) originally appeared in the text. The translation above assumes that the text originally was כְּמוֹ חָצִיר יִתְמֹלָלוּ (k^emo khatsir yitmolalu, “like grass let them wither”). If original, it could have been accidentally changed to חִצָּיו כְּמוֹ יִתְמֹלָלוּ (khitsayv k^emo yitmolalu, “his arrow(s) like they dry up”) with דָּרַךְ (darakh, “to tread”) being added later in an effort to make sense of “his arrow(s).”
Psalm 58:8 tn There is no “to be” verb in the Hebrew text at this point, but a jussive tone can be assumed based on vv. 6-7.
Psalm 58:8 tn Heb “like a melting snail [that] moves along.” A. Cohen (Psalms [SoBB], 184) explains that the text here alludes “to the popular belief that the slimy trail which the snail leaves in its track is the dissolution of its substance.”
Psalm 58:8 tn The words “let them be like” are supplied in the translation for stylistic reasons. The jussive mood is implied from the preceding context, and “like” is understood by ellipsis (see the previous line).
Psalm 58:8 tn This rare word also appears in Job 3:16 and Eccles 6:3.
Psalm 58:9 tn Heb “before your pots perceive thorns.”
Psalm 58:9 tn Apparently God (v. 6) is the subject of the verb here.
Psalm 58:9 tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.
Psalm 58:10 tn The singular is representative here, as is the singular from “wicked” in the next line.
Psalm 58:11 tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.
Psalm 58:11 tn Heb “man.” The singular is representative here.
Psalm 58:11 tn Heb “surely [there] is fruit for the godly.”
Psalm 58:11 tn The plural participle is unusual here if the preceding אֱלֹהִים (ʾelohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.

Jeremiah 2:23-37

²³“How can you say, ‘I have not made myself unclean.
I have not paid allegiance to^[a] the gods called Baal.’
Just look at the way you have behaved in the Valley of Hinnom!^[b]
Think about the things you have done there!
You are like a flighty, young female camel
that rushes here and there, crisscrossing its path.^[c]
²⁴You are like a wild female donkey brought up in the wilderness.
In her lust she sniffs the wind to get the scent of a male.^[d]
No one can hold her back when she is in heat.
None of the males need wear themselves out chasing after her.
At mating time she is easy to find.^[e]
²⁵Do not chase after other gods until your shoes wear out
and your throats become dry.^[f]
But you say, ‘It is useless for you to try and stop me
because I love those foreign gods^[g] and want to pursue them!’
²⁶Just as a thief has to suffer dishonor when he is caught,
so the people of Israel^[h] will suffer dishonor for what they have done.^[i]
So will their kings and officials,
their priests and their prophets.
²⁷They say to a wooden idol,^[j] ‘You are my father.’
They say to a stone image, ‘You gave birth to me.’^[k]
Yes, they have turned away from me instead of turning to me.^[l]
Yet when they are in trouble, they say, ‘Come and save us!’
²⁸But where are the gods you made for yourselves?
Let them save you when you are in trouble.
The sad fact is that^[m] you have as many gods
as you have towns, Judah.
²⁹Why do you try to refute me?^[n]
All of you have rebelled against me,”
says the Lord.
³⁰“It did no good for me to punish your people.
They did not respond to such correction.
You slaughtered your prophets
like a voracious lion.^[o]
³¹You people of this generation,
listen to the Lord’s message:
“Have I been like a wilderness to you, Israel?
Have I been like a dark and dangerous land to you?^[p]
Why then do you^[q] say, ‘We are free to wander.^[r]
We will not come to you anymore?’
³²Does a young woman forget to put on her jewels?
Does a bride forget to put on her bridal attire?
But my people have forgotten me
for more days than can even be counted.
³³“My, how good you have become

at chasing after your lovers!^[s]
Why, you could even teach prostitutes a thing or two!^[t]
³⁴Even your clothes are stained with
the lifeblood of the poor who had not done anything wrong;
you did not catch them breaking into your homes.^[u]
Yet, in spite of all these things you have done,^[v]
³⁵you say, ‘I have not done anything wrong,
so the Lord cannot really be angry with me any more.’
But, watch out!^[w] I will bring down judgment on you
because you say, ‘I have not committed any sin.’
³⁶Why do you constantly go about^[x]
changing your political allegiances?^[y]
You will get no help from Egypt
just as you got no help from Assyria.^[z]
³⁷Moreover, you will come away from Egypt
with your hands covering your faces in sorrow and shame^[aa]
because the Lord will not allow your reliance on them to be successful
and you will not gain any help from them.^[ab]

Footnotes

Jeremiah 2:23 tn Heb “I have not gone/followed after.” See the translator’s note on 2:5 for the meaning and usage of this idiom.
Jeremiah 2:23 tn Heb “Look at your way in the valley.” The valley is an obvious reference to the Valley of Hinnom where Baal and Molech were worshiped and child sacrifice was practiced.
Jeremiah 2:23 sn The metaphor is intended to depict Israel’s lack of clear direction and purpose without the Lord’s control.
Jeremiah 2:24 tn The words “to get the scent of a male” are implicit and are supplied in the translation for clarification.
Jeremiah 2:24 sn The metaphor is intended to depict Israel’s irrepressible desire to worship other gods.
Jeremiah 2:25 tn Heb “Refrain your feet from being bare and your throat from being dry/thirsty.”
Jeremiah 2:25 tn Heb “It is useless! No!” For this idiom, see Jer 18:12; NEB “No; I am desperate.”
Jeremiah 2:26 tn Heb “house of Israel.”
Jeremiah 2:26 tn The words “for what they have done” are implicit in the comparison and are supplied in the translation for clarification.
Jeremiah 2:27 tn Heb “wood…stone…”
Jeremiah 2:27 sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”
Jeremiah 2:27 tn Heb “they have turned [their] backs to me, not [their] faces.”
Jeremiah 2:28 tn This is an attempt to render the Hebrew particle כִּי (ki, “for, indeed”) contextually.
Jeremiah 2:29 sn This is still part of the Lord’s case against Israel. See 2:9 for the use of the same Hebrew verb. The Lord here denies their counterclaims that they do not deserve to be punished.
Jeremiah 2:30 tn Heb “Your sword devoured your prophets like a destroying lion.” However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means.
Jeremiah 2:31 tn Heb “a land of the darkness of Yah [= thick or deep darkness].” The idea of danger is an added connotation in this context.
Jeremiah 2:31 tn Heb “my people.”
Jeremiah 2:31 tn Or more freely, “free to do as we please.” The meaning of this verb (רוּד, rud) is debated in the few passages where it occurs. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [v^eradti] for וְיָרַדְתִּי [v^eyaradti]) in Judg 11:37, where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.
Jeremiah 2:33 tn Heb “How good you have made your ways to seek love.”
Jeremiah 2:33 tn Heb “so that even the wicked women you teach your ways.”
Jeremiah 2:34 tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.sn Killing a thief caught in the act of breaking and entering into a person’s home was pardonable under the law of Moses; cf. Exod 22:2.
Jeremiah 2:34 tn KJV and ASV read this line with 2:34. The ASV makes little sense, and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.
Jeremiah 2:35 tn This is an attempt to render the Hebrew particle often translated “behold” (הִנֵּה, hinneh) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6.
Jeremiah 2:36 tn “go about.” The translation follows the identification of the Hebrew verb here as a defective writing of a form (תֵּזְלִי [tez^eli] instead of תֵּאזְלִי [te’z^eli]) from a verb meaning “go/go about” (אָזַל [’azal]; cf. BDB 23 s.v. אָזַל). Most modern English versions, commentaries, and lexicons read it from a root meaning “to treat cheaply [or lightly]” (תָּזֵלִּי [tazelli] from the root זָלַל (zalal); cf. HALOT 261 s.v. זָלַל); hence, “Why do you consider it such a small matter to…”
Jeremiah 2:36 tn Heb “changing your way.”
Jeremiah 2:36 tn Heb “You will be ashamed/disappointed by Egypt, just as you were ashamed/ disappointed by Assyria.”
Jeremiah 2:37 tn Heb “with your hands on your head.” For the picture here see 2 Sam 13:19.
Jeremiah 2:37 tn Heb “The Lord has rejected those you trust in; you will not prosper by/from them.”

Hebrews 13:7-21

⁷Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith. ⁸Jesus Christ is the same yesterday and today and forever! ⁹Do not be carried away by all sorts of strange teachings.^[a] For it is good for the heart to be strengthened by grace, not ritual meals,^[b] which have never benefited those who participated in them. ¹⁰We have an altar that those who serve in the tabernacle have no right to eat from. ¹¹For the bodies of those animals whose blood the high priest brings^[c] into the sanctuary as an offering for sin are burned outside the camp. ¹²Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp. ¹³We must go out to him, then, outside the camp, bearing the abuse he experienced.^[d] ¹⁴For here we have no lasting city, but we seek the city that is to come. ¹⁵Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name. ¹⁶And do not neglect to do good and to share what you have,^[e] for God is pleased with such sacrifices.

¹⁷Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work.^[f] Let them do this^[g] with joy and not with complaints, for this would be no advantage for you. ¹⁸Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect. ¹⁹I especially ask you to pray^[h] that I may be restored to you very soon.

Benediction and Conclusion

²⁰Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus, ²¹equip you with every good thing to do his will, working in us^[i] what is pleasing before him through Jesus Christ, to whom be glory forever.^[j] Amen.

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

Psalm 58[a]

For the music director, according to the al-tashcheth style;[b] a prayer[c] of David.

Footnotes

Footnotes

Benediction and Conclusion

Footnotes

Psalm 58^[a]

For the music director, according to the al-tashcheth style;^[b] a prayer^[c] of David.