◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 63:1-8 (I rejoice in the shadow of your wings); Numbers 12:1-9 (Aaron’s and Miriam’s jealousy); Revelation 18:21-24 (Babylon will be found no more) (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 63:1-8

Psalm 63^[a]

A psalm of David, written when he was in the Judean wilderness.^[b]

63 O God, you are my God. I long for you.^[c]
My soul thirsts^[d] for you,
my flesh yearns for you,
in a dry and parched^[e] land where there is no water.
²Yes,^[f] in the sanctuary I have seen you,^[g]
and witnessed^[h] your power and splendor.
³Because^[i] experiencing^[j] your loyal love is better than life itself,
my lips will praise you.
⁴For this reason^[k] I will praise you while I live;
in your name I will lift up my hands.^[l]
⁵As with choice meat^[m] you satisfy my soul.^[n]
My mouth joyfully praises you,^[o]
⁶whenever^[p] I remember you on my bed,
and think about you during the nighttime hours.
⁷For you are my deliverer;^[q]
under your wings^[r] I rejoice.
⁸My soul^[s] pursues you;^[t]
your right hand upholds me.

Footnotes

Psalm 63:1 sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.
Psalm 63:1 sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.
Psalm 63:1 tn Or “I will seek you.”
Psalm 63:1 tn Or “I thirst.”
Psalm 63:1 tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.
Psalm 63:2 tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).
Psalm 63:2 tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”
Psalm 63:2 tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.
Psalm 63:3 tn This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle כִּי (ki) as asseverative/emphasizing, “Indeed, your loyal love is better” (cf. NEB, which leaves the particle untranslated).
Psalm 63:3 tn The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced.
Psalm 63:4 tn Or perhaps “then.”
Psalm 63:4 sn I will lift up my hands. Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48).
Psalm 63:5 tn Heb “like fat and fatness.”
Psalm 63:5 tn Or “me.”
Psalm 63:5 tn Heb “and [with] lips of joy my mouth praises.”
Psalm 63:6 tn The Hebrew term אִם (ʾim) is used here in the sense of “when; whenever,” as in Ps 78:34.
Psalm 63:7 tn Or “[source of] help.”
Psalm 63:7 tn Heb “in the shadow of your wings.”
Psalm 63:8 tn Or “I.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
Psalm 63:8 tn Heb “clings after.” The expression means “to pursue with determination” (see Judg 20:45; 1 Sam 14:22; 1 Chr 10:2; Jer 42:16).

Numbers 12:1-9

Miriam and Aaron Oppose Moses

12 ^[a] Then Miriam and Aaron spoke against^[b] Moses because of the Cushite^[c] woman he had married^[d] (for he had married an Ethiopian woman). ²They^[e] said, “Has the Lord spoken only^[f] through Moses? Has he not also spoken through us?”^[g] And the Lord heard it.^[h]

³(Now the man Moses was very humble,^[i] more so than any man on the face of the earth.)

The Response of the Lord

⁴The Lord spoke immediately to Moses, Aaron, and Miriam: “The three of you come to the tent of meeting.” So the three of them went. ⁵And the Lord came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward.

⁶The Lord^[j] said, “Hear now my words: If there is a prophet among you,^[k] I the Lord^[l] will make myself known to him in a vision; I will speak with him in a dream. ⁷My servant^[m] Moses is not like this; he is faithful^[n] in all my house. ⁸With him I will speak face to face,^[o] openly^[p] and not in riddles, and he will see the form^[q] of the Lord. Why then were you not afraid to speak against my servant Moses?” ⁹The anger of the Lord burned against them, and he departed.

Footnotes

Numbers 12:1 sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion—his marriage—to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the Lord’s response (vv. 4-10), the intercession of Moses (vv. 11-16). For further information, see J. S. Kselman, “A Note on Numbers 12:6-8, ” VT 26 (1976): 500-504.
Numbers 12:1 tn The preposition ב (bet) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vatt^edabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter’s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here—the reason she gives (“does the Lord only speak through Moses?”), and the reason the text gives (the Cushite woman).
Numbers 12:1 tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah—but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.
Numbers 12:1 tn Heb “taken.”
Numbers 12:2 tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.
Numbers 12:2 tn The use of both רַק and אַךְ (raq and ʾakh) underscore the point that the issue is Moses’ uniqueness.
Numbers 12:2 sn The questions are rhetorical. They are affirming that God does not only speak through Moses, but also speaks through them. They see themselves as equal with Moses. The question that was asked of the earlier presumptuous Moses—“Who made you a ruler over us?”—could also be asked of them. God had not placed them as equals with Moses. The passage is relevant for today when so many clamor for equal authority and leadership with those whom God has legitimately called.
Numbers 12:2 sn The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this.
Numbers 12:3 tc The spelling of the word is a Kethib-Qere reading. The Qere, עָנָיו (ʿanayv), adds a yod compared to the Kethib, with the expected form, עָנָו (ʿanav). The Qere could be viewed as having a suffix, “As for the man Moses, his humility (or affliction) was very great.” tn The word עָנָו (ʿanav) means “humble.” The word may reflect a trustful attitude (as in Pss 25:9; 37:11), but perhaps here the idea of “more tolerant” or “long suffering.” The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means “miserable,” see C. Rogers, “Moses: Meek or Miserable?” JETS 29 (1986): 257-63. Hebrew has several homonyms of עָנָה (ʿanah) one of which means “humble” and another “afflicted.” sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write—and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact—he was not self-assertive (until Num 20 when he strikes the rock).
Numbers 12:6 tn Heb “he.”
Numbers 12:6 tn The form of this construction is rare: נְבִיאֲכֶם (n^eviʾakhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”
Numbers 12:6 tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).
Numbers 12:7 sn The title “my servant” or “servant of the Lord” is reserved in the Bible for distinguished personages, people who are truly spiritual leaders, like Moses, David, Hezekiah, and also the Messiah. Here it underscores Moses’ obedience.
Numbers 12:7 tn The word “faithful” is נֶאֱמָן (neʾeman), the Niphal participle of the verb אָמַן (ʾaman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable—what can be counted on. It could actually be translated “trustworthy.”
Numbers 12:8 tn The emphasis of the line is clear enough—it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the Lord. And yet God is here stating that Moses has an immediacy and directness with communication with God. It goes beyond the idea of friendship, almost to that of a king’s confidant.
Numbers 12:8 tn The word מַרְאֶה (marʾeh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.
Numbers 12:8 tn The word “form” (תְּמוּנָה, t^emunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the Lord.” This line expresses even more the uniqueness of Moses. The elders saw God on one special occasion (Exod 24:10), and the people never (Deut 4:12, 15), but Moses has direct and familiar contact with God.

Revelation 18:21-24

²¹Then^[a] one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,

“With this kind of sudden violent force^[b]
Babylon the great city will be thrown down^[c]
and it will never be found again!
²²And the sound of the harpists, musicians,
flute players, and trumpeters
will never be heard in you^[d] again.
No^[e] craftsman^[f] who practices any trade
will ever be found in you again;
the noise of a mill^[g] will never be heard in you again.
²³Even the light from a lamp
will never shine in you again!
The voices of the bridegroom and his bride
will never be heard in you again.
For your merchants were the tycoons of the world,
because all the nations^[h] were deceived by your magic spells!^[i]
²⁴The^[j] blood of the saints and prophets was found in her,^[k]
along with the blood^[l] of all those who had been killed on the earth.”

Footnotes

Revelation 18:21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
Revelation 18:21 tn On ὅρμημα (hormēma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.
Revelation 18:21 sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.
Revelation 18:22 tn The shift to a second person pronoun here corresponds to the Greek text.
Revelation 18:22 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 18:22 tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”
Revelation 18:22 tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.
Revelation 18:23 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
Revelation 18:23 tn On the term φαρμακεία (pharmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people—‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
Revelation 18:24 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 18:24 tn The shift in pronouns from second to third person corresponds to the Greek text.
Revelation 18:24 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

Psalm 63[a]

A psalm of David, written when he was in the Judean wilderness.[b]

Footnotes

Miriam and Aaron Oppose Moses

The Response of the Lord

Footnotes

Footnotes

Psalm 63^[a]

A psalm of David, written when he was in the Judean wilderness.^[b]