◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 87 (Glorious things are spoken of Zion); Joel 3:9-16 (The valley of Jehoshaphat); 1 Peter 5:1-11 (The unfading crown of glory) (New English Translation)

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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 87

Psalm 87^[a]

Written by the Korahites; a psalm, a song.

87 The Lord’s city is in the holy hills.^[b]
²The Lord loves the gates of Zion
more than all the dwelling places of Jacob.
³People say wonderful things about you,^[c]
O city of God. (Selah)
⁴I mention Rahab^[d] and Babylon to my followers.^[e]
Here are^[f] Philistia and Tyre, along with Ethiopia.^[g]
It is said of them, “This one was born there.”^[h]
⁵But it is said of Zion’s residents,^[i]
“Each one of these^[j] was born in her,
and the Most High^[k] makes her secure.”
⁶The Lord writes in the census book of the nations,^[l]
“This one was born there.”^[m] (Selah)
⁷As for the singers, as well as the pipers—
all of them sing within your walls.^[n]

Footnotes

Psalm 87:1 sn Psalm 87. The psalmist celebrates the Lord’s presence in Zion and the special status of its citizens.
Psalm 87:1 tn Heb “his foundation [is] in the hills of holiness.” The expression “his foundation” refers here by metonymy to the Lord’s dwelling place in Zion. The “hills” are the ones surrounding Zion (see Pss 125:2; 133:3).
Psalm 87:3 tn Heb “glorious things are spoken about you.” The translation assumes this is a general reference to compliments paid to Zion by those who live within her walls and by those who live in the surrounding areas and lands. Another option is that this refers to a prophetic oracle about the city’s glorious future. In this case one could translate, “wonderful things are announced concerning you.”
Psalm 87:4 sn “Rahab,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7).
Psalm 87:4 tn Heb “to those who know me” (see Ps 36:10). Apparently the Lord speaks here. The verbal construction (the Hiphil of זָכַר, zakhar, “remember” followed by the preposition ל [lamed] with a substantive) is rare, but the prepositional phrase is best understood as indicating the recipient of the announcement (see Jer 4:16). Some take the preposition in the sense of “among” and translate, “among those who know me” (cf. NEB, NIV, NRSV). In this case these foreigners are viewed as the Lord’s people and the psalm is interpreted as anticipating a time when all nations will worship the Lord (see Ps 86:9) and be considered citizens of Zion.
Psalm 87:4 tn Heb “Look.”
Psalm 87:4 tn Heb “Cush.”
Psalm 87:4 tn Heb “and this one was born there.” The words “It is said of them” are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand “there” as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands.
Psalm 87:5 tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (ʾamar), the preposition ל (lamed) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).
Psalm 87:5 tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.
Psalm 87:5 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
Psalm 87:6 tn Heb “the Lord records in the writing of the nations.”
Psalm 87:6 tn As noted in v. 4, the translation assumes a contrast between “there” (the various foreign lands) and “in her” (Zion). In contrast to foreigners, the citizens of Zion have special status because of their birthplace (v. 5). In this case vv. 4 and 6 form a structural frame around v. 5.
Psalm 87:7 tc Heb “and singers, like pipers, all my springs [are] in you.” The participial form חֹלְלִים (khol^elim) appears to be from a denominative verb meaning “play the pipe,” though some derive the form from חוּל (khul, “dance”). In this case the duplicated ל (lamed) requires an emendation to מְחֹלְלִים (m^ekhol^elim, “a Polel form). The words are addressed to Zion. As it stands, the Hebrew text makes little, if any, sense. “Springs” are often taken here as a symbol of divine blessing and life”), but this reading does not relate to the preceding line in any apparent way. The present translation assumes an emendation of כָּל־מַעְיָנַי (kol maʿyanay, “all my springs”) to כֻּלָּם עָנוּ (kullam ʿanu, “all of them sing,” with the form עָנוּ being derived from עָנָה, ʿanah, “sing”).

Joel 3:9-16

Judgment in the Valley of Jehoshaphat

⁹Proclaim this among the nations:
“Prepare for a holy war!
Call out the warriors!
Let all these fighting men approach and attack!^[a]
¹⁰Beat your plowshares^[b] into swords,
and your pruning hooks^[c] into spears.^[d]
Let the weak say, ‘I too am a warrior!’^[e]
¹¹Lend your aid^[f] and come,
all you surrounding nations,
and gather yourselves^[g] to that place.”
Bring down, O Lord, your warriors!^[h]
¹²“Let the nations be roused and let them go up
to the Valley of Jehoshaphat,
for there I will sit in judgment on all the surrounding nations.
¹³Rush forth with^[i] the sickle, for the harvest is ripe!
Come, stomp the grapes,^[j] for the winepress is full!
The vats overflow.
Indeed, their evil is great!”^[k]
¹⁴Crowds, great crowds are in the Valley of Decision,

for the day of the Lord is near in the Valley of Decision!^[l]
¹⁵The sun and moon are darkened;
the stars withhold^[m] their brightness.
¹⁶The Lord roars from Zion;
from Jerusalem his voice bellows out.^[n]
The heavens^[o] and the earth shake.
But the Lord is a refuge for his people;
he is a stronghold for the citizens^[p] of Israel.

Footnotes

Joel 3:9 tn Heb “draw near and go up.”
Joel 3:10 sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.
Joel 3:10 sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.
Joel 3:10 sn This conversion of farming instruments to instruments of war is the reverse of Isa 2:4 (cf. Mic 4:3), where military weapons are transformed into tools for farming. Isaiah describes a time of kingdom blessing and prosperity, whereas Joel describes a time of eschatological conflict and judgment.
Joel 3:10 sn The “weak” individual mentioned here is apparently the farmer who has little or no military prowess or prior fighting experience. Under ordinary circumstances such a person would be ill-prepared for assuming the role of a soldier. However, in the scene that Joel is describing here even the most unlikely candidate will become a participant to be reckoned with in this final conflict.
Joel 3:11 tn This Hebrew verb is found only here in the OT; its meaning is uncertain. Some scholars prefer to read here עוּרוּ (ʿuru, “arouse”) or חוּשׁוּ (khushu, “hasten”).
Joel 3:11 tc The present translation follows the reading of the imperative הִקָּבְצוּ (hiqqav^etsu) rather than the perfect with vav (ו) consecutive וְנִקְבָּצוּ (v^eniqbatsu) of the MT.
Joel 3:11 tc Some commentators prefer to delete the line, “Bring down, O Lord, your warriors,” understanding it to be a later addition. But this is unnecessary. Contrary to what some have suggested, a prayer for the Lord’s intervention is not out of place here.
Joel 3:13 tn Heb “send.”
Joel 3:13 tn Heb “go down” or “tread.” The Hebrew term רְדוּ (r^edu) may be from יָרַד (yarad, “to go down”) or from רָדָה (radah, “have dominion,” here in the sense of “to tread”). If it means “go down,” the reference would be to entering the vat to squash the grapes. If it means “tread,” the verb would refer specifically to the action of those who walk over the grapes to press out their juice. The phrase “the grapes” is supplied in the translation for clarity.
Joel 3:13 sn The immediacy of judgment upon wickedness is likened to the urgency required for a harvest that has reached its pinnacle of development. When the harvest is completely ripe, there can be no delay by the reapers in gathering the harvest. In a similar way, Joel envisions a time when human wickedness will reach such a heightened degree that there can be no further stay of divine judgment (cf. the “fullness of time” language in Gal 4:4).
Joel 3:14 sn The decision referred to here is not a response on the part of the crowd but the verdict handed out by the divine judge.
Joel 3:15 tn Heb “gather in.”
Joel 3:16 tn Heb “he sounds forth his voice.”
Joel 3:16 tn Or “the sky.” See the note on “sky” in 2:30.
Joel 3:16 tn Heb “sons.”

1 Peter 5:1-11

Leading and Living in God’s Flock

5 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: ²Give a shepherd’s care to^[a] God’s flock among you, exercising oversight^[b] not merely as a duty^[c] but willingly under God’s direction,^[d] not for shameful profit but eagerly. ³And do not lord it over^[e] those entrusted to you,^[f] but be examples to the flock. ⁴Then^[g] when the Chief Shepherd appears, you will receive the crown of glory that never fades away.

⁵In the same way, you who are younger,^[h] be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble.^[i] ⁶And God will exalt you in due time,^[j] if you humble yourselves under his mighty hand^[k] ⁷by casting^[l] all your cares^[m] on him because he cares for you. ⁸Be sober and alert. Your enemy the devil, like a roaring lion,^[n] is on the prowl looking for someone^[o] to devour. ⁹Resist him,^[p] strong in your faith, because you know^[q] that your brothers and sisters^[r] throughout the world^[s] are enduring^[t] the same kinds of suffering.^[u] ¹⁰And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ^[v] will himself restore, confirm, strengthen, and establish you.^[w] ¹¹To him belongs^[x] the power forever. Amen.

Footnotes

1 Peter 5:2 tn Grk “shepherd,” “tend,” “pastor.”
1 Peter 5:2 tc A few significant and early witnesses mss (א* B sa) lack ἐπισκοποῦντες (episkopountes, “exercising oversight”), but the participle enjoys otherwise good ms support (P⁷² א² A P Ψ 33 1739 M lat bo). A decision is difficult because normally the shorter reading is preferred, especially when found in excellent witnesses. However, in this instance the omission may be due to a hesitation among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder.
1 Peter 5:2 tn Or “not under compulsion/coercion.”
1 Peter 5:2 tn Grk “according to God.”
1 Peter 5:3 tn Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.
1 Peter 5:3 tn Grk “the ones allotted,” referring to those God has given over to their care.
1 Peter 5:4 tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.
1 Peter 5:5 sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.
1 Peter 5:5 sn A quotation from Prov 3:34 (cf. Jas 4:6).
1 Peter 5:6 tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.
1 Peter 5:6 tn Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7) and “humble” (v. 6).
1 Peter 5:7 tn Or “throwing on”; “loading.” Some scholars take the participle to function imperativally, or as attendant circumstance—thus, “cast.” See below for discussion.sn Casting. According to ExSyn 630, “Although treated as an independent command in several modern translations (e.g., RSV, NRSV, NIV), the participle [casting] should be connected with the verb of v 6, ταπεινώθητε [tapeinōthēte, Humble yourselves]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches the understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.”
1 Peter 5:7 tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.
1 Peter 5:8 sn This phrase may be an allusion to Ps 22:13.
1 Peter 5:8 tc A few mss (B Ψ 1175) lack the pronoun τινα (tina), while others have it. Those that have it either put the acute accent over the penult, making this an interrogative pronoun (“whom”; 436 642 2492 vg; most Fathers), or leave off any accent, making this an indefinite pronoun (“someone”; L P 33^vid 81 1611 1735 1739 2344 al), or are too early to employ accents but nevertheless have the pronoun τινα (P⁷² א A). Generally speaking, the shorter and harder reading is to be preferred. In this instance, the omission of the pronoun would obviously be accommodated for by scribes, since both ζητέω (zēteō, “look, seek”) and καταπίνω (katapinō, “devour”) are transitive verbs. However, if the omission were original, one might expect the position of the pronoun to float in the mss—both before and after the infinitive καταπιεῖν (katapiein, “to devour”). Further, other terms might be expected as well, such as ἕνα ἐξ ὑμῶν (hena ex humōn, “one of you”) or τινα ἐξ ὑμῶν (tina ex humōn, “a certain one/someone of you”). The uniformity of both the word and its location suggests that the shorter reading (found in but a few Greek mss) in this instance was a scribal mistake. As to whether the pronoun is interrogative or indefinite, since accents were not a part of the earliest mss, such Greek witnesses are of no help to us in this kind of problem. There would be little difference in meaning between the two in this context.
1 Peter 5:9 tn Grk “whom,” referring to the devil in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
1 Peter 5:9 tn Grk “knowing,” a participle that usually denotes a reason for the related action.
1 Peter 5:9 tn Grk “your brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God (cf. BDAG 19 s.v. ἀδελφότης 1). Another alternative translation would be “your fellow believers,” though this would weaken the familial connotations. This same word occurs in 2:17; there it has been translated “family of believers.”
1 Peter 5:9 tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.
1 Peter 5:9 tn This verb carries the nuance “to accomplish, complete,” emphasizing their faithful endurance in suffering. The verb is passive in Greek (“suffering is being endured by your brotherhood”), but has been translated as an active to give a smoother English style.
1 Peter 5:9 tn Grk “the same things of sufferings.”
1 Peter 5:10 tc A few significant mss (א B 614 630 1505 1611) lack “Jesus” after “Christ,” while the majority include the name (P⁷² A P Ψ 5 33 81 436 442 1175 1735 1739 1852 2344 2492 M latt). The inclusion is a natural and predictable expansion on the text, but in light of its broad representation a decision is difficult. NA²⁸ lists the longer reading in the apparatus with a diamond, indicating a toss-up as to what the initial text should read.
1 Peter 5:10 tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.
1 Peter 5:11 tn No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God should be glorified (as in 4:11), rather than a wish or prayer (“may power be to him”).

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

Psalm 87[a]

Written by the Korahites; a psalm, a song.

Footnotes

Judgment in the Valley of Jehoshaphat

Footnotes

Leading and Living in God’s Flock

Footnotes

Psalm 87^[a]