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December 13, 2023

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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 27

Psalm 27^[a]

By David.

27 The Lord is my light^[b] and my salvation.
I fear no one.^[c]
The Lord protects my life.
I am afraid of no one.^[d]
²When evil men attack me^[e]
to devour my flesh,^[f]
when my adversaries and enemies attack me,^[g]
they stumble and fall.^[h]
³Even when an army is deployed against me,
I do not fear.^[i]
Even when war is imminent,^[j]
I remain confident.^[k]
⁴I have asked the Lord for one thing—
this is what I desire!
I want to live^[l] in the Lord’s house^[m] all the days of my life,
so I can gaze at the splendor^[n] of the Lord
and contemplate in his temple.
⁵He will surely^[o] give me shelter^[p] in the day of danger;^[q]
he will hide me in his home.^[r]
He will place me^[s] on an inaccessible rocky summit.^[t]
⁶Now I will triumph
over my enemies who surround me.^[u]
I will offer sacrifices in his dwelling place and shout for joy.^[v]
I will sing praises to the Lord.
⁷Hear me,^[w] O Lord, when I cry out.
Have mercy on me and answer me.
⁸My heart tells me to pray to you,^[x]
and I do pray to you, O Lord.^[y]
⁹Do not reject me.^[z]
Do not push your servant away in anger.
You are my deliverer.^[aa]
Do not forsake or abandon me,
O God who vindicates me.
¹⁰Even if my father and mother abandoned me,^[ab]
the Lord would take me in.^[ac]
¹¹Teach me how you want me to live,^[ad] Lord;
lead me along a level path^[ae] because of those who wait to ambush me.^[af]
¹²Do not turn me over to my enemies,^[ag]
for false witnesses who want to destroy me testify against me.^[ah]
¹³Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living?^[ai]
¹⁴Rely^[aj] on the Lord!
Be strong and confident!^[ak]
Rely on the Lord!

Footnotes

Psalm 27:1 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
Psalm 27:1 sn “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Another option is that “light” refers here to divine guidance (see Ps 43:3).
Psalm 27:1 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one.”
Psalm 27:1 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
Psalm 27:2 tn Heb “draw near to me.”
Psalm 27:2 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
Psalm 27:2 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
Psalm 27:2 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
Psalm 27:3 tn Heb “my heart does not fear.”
Psalm 27:3 tn Heb “if war rises up against me.”
Psalm 27:3 tn Heb “in this [i.e., “during this situation”] I am trusting.”
Psalm 27:4 tn Heb “for me to live.”
Psalm 27:4 sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
Psalm 27:4 tn Or “beauty.”
Psalm 27:5 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
Psalm 27:5 tn Heb “he will hide me in his hut.”
Psalm 27:5 tn Or “trouble.”
Psalm 27:5 tn Heb “tent.”
Psalm 27:5 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
Psalm 27:5 tn Heb “on a rocky summit he lifts me up.” The Lord places the psalmist in an inaccessible place where his enemies cannot reach him. See Ps 18:2.
Psalm 27:6 tn Heb “and now my head will be lifted up over my enemies all around me.”sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).
Psalm 27:6 tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
Psalm 27:7 tn Heb “my voice.”
Psalm 27:8 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו (panayv, “his face”).
Psalm 27:8 tn Heb “your face, O Lord, I seek.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4).
Psalm 27:9 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
Psalm 27:9 tn Or “[source of] help.”
Psalm 27:10 tn Or “though my father and mother have abandoned me.”
Psalm 27:10 tn Heb “gather me in”; or “receive me.”
Psalm 27:11 tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles which he expects the psalmist to follow. See Ps 25:4.
Psalm 27:11 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
Psalm 27:11 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
Psalm 27:12 tn Heb “do not give me over to the desire of my enemies.”
Psalm 27:12 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
Psalm 27:13 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.
Psalm 27:14 tn Or “wait.”
Psalm 27:14 tn Heb “be strong and let your heart be confident.”

Malachi 2:10-3:1

The Rebellion of the People

¹⁰Do we not all have one father?^[a] Did not one God create us? Why do we betray one another, thus making light of the covenant of our ancestors? ¹¹Judah has become disloyal, and unspeakable sins have been committed in Israel and Jerusalem. For Judah has profaned^[b] the holy things that the Lord loves and has turned to a foreign god!^[c] ¹²May the Lord cut off from the community^[d] of Jacob every last person who does this,^[e] as well as the person who presents improper offerings to the Lord of Heaven’s Armies!

¹³You also do this: You cover the altar of the Lord with tears^[f] as you weep and groan, because he no longer pays any attention to the offering nor accepts it favorably from you. ¹⁴Yet you ask, “Why?” The Lord is testifying against you on behalf of the wife you married when you were young,^[g] to whom you have become unfaithful even though she is your companion and wife by law.^[h] ¹⁵No one who has even a small portion of the Spirit in him does this.^[i] What did our ancestor^[j] do when seeking a child from God? Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth.^[k] ¹⁶“I hate divorce,”^[l] says the Lord God of Israel, “and the one who is guilty of violence,”^[m] says the Lord of Heaven’s Armies. “Pay attention to your conscience, and do not be unfaithful.”

Resistance to the Lord through Self-deceit

¹⁷You have wearied the Lord with your words. But you say, “How have we wearied him?” Because you say, “Everyone who does evil is good in the Lord’s opinion,^[n] and he delights in them,” or, “Where is the God of justice?” 3 ¹“I am about to send my messenger,^[o] who will clear the way before me. Indeed, the Lord^[p] you are seeking will suddenly come to his temple, and the messenger^[q] of the covenant, whom you long for, is certainly coming,” says the Lord of Heaven’s Armies.

Footnotes

Malachi 2:10 sn The rhetorical question Do we not all have one father? by no means teaches the “universal fatherhood of God,” that is, that all people equally are children of God. The reference to the covenant in v. 10 as well as to Israel and Judah (v. 11) makes it clear that the referent of “we” is God’s elect people.
Malachi 2:11 tn Or perhaps “secularized”; cf. NIV “desecrated”; TEV, NLT “defiled”; CEV “disgraced.”
Malachi 2:11 tn Heb “has married the daughter of a foreign god.” Marriage is used here as a metaphor to describe Judah’s idolatry, that is, her unfaithfulness to the Lord and “remarriage” to pagan gods. But spiritual intermarriage found expression in literal, physical marriage as well, as vv. 14-16 indicate.
Malachi 2:12 tn Heb “tents,” used figuratively for the community here (cf. NCV, TEV); NLT “the nation of Israel.”
Malachi 2:12 tc Heb “every man who does this, him who is awake and him who answers.” For “answers” the LXX suggests an underlying Hebrew text of עָנָה (ʿanah, “to be humbled”), and then the whole phrase is modified slightly: “until he is humbled.” This requires also that the MT עֵר (ʿer, “awake”) be read as עֵד (ʿed, “until”; here the LXX reads ἕως, heōs). The reading of the LXX is most likely an alteration to correct what is arguably a difficult text.tn Heb “every man who does this, him who is awake and him who answers.” The idea seems to be a merism expressing totality, that is, everybody from the awakener to the awakened, thus “every last person who does this” (NLT similar); NIV “whoever he may be.”
Malachi 2:13 sn You cover the altar of the Lord with tears. These tears are the false tears of hypocrisy, not genuine tears of repentance. The people weep because the Lord will not hear them, not because of their sin.
Malachi 2:14 tn Heb “the Lord is a witness between you and [between] the wife of your youth.”
Malachi 2:14 sn Though there is no explicit reference to marriage vows in the OT (but see Job 7:13; Prov 2:17; Ezek 16:8), the term law (Heb “covenant”) here asserts that such vows or agreements must have existed. References to divorce documents (e.g., Deut 24:1-3; Jer 3:8) also presuppose the existence of marriage documents.
Malachi 2:15 tn Heb “and not one has done, and a remnant of the spirit to him.” The very elliptical nature of the statement suggests it is proverbial. The present translation represents an attempt to clarify the meaning of the statement (cf. NASB).
Malachi 2:15 tn Heb “the one.” This is an oblique reference to Abraham who sought to obtain God’s blessing by circumventing God’s own plan for him by taking Hagar as wife (Gen 16:1-6). The result of this kind of intermarriage was, of course, disastrous (Gen 16:11-12).
Malachi 2:15 sn The wife he took in his youth probably refers to the first wife one married (cf. NCV “the wife you married when you were young”).
Malachi 2:16 tc The verb שָׂנֵא (saneʾ) appears to be a third person form, “he hates,” which makes little sense in the context, unless one emends the following word to a third person verb as well. Then one might translate, “he [who] hates [his wife] [and] divorces her…is guilty of violence.” A similar translation is advocated by M. A. Shields, “Syncretism and Divorce in Malachi 2, 10-16, ” ZAW 111 (1999): 81-85. However, it is possible that the first person pronoun אָנֹכִי (ʾanokhi, “I”) has accidentally dropped from the text after כִּי (ki). If one restores the pronoun, the form שָׂנֵא can be taken as a participle and the text translated, “for I hate” (so NAB, NASB, NRSV, NLT). sn Though the statement “I hate divorce” may (and should) be understood as a comprehensive biblical principle, the immediate context suggests that the divorce in view is that of one Jewish person by another in order to undertake subsequent marriages. The injunction here by no means contradicts Ezra’s commands to Jewish men to divorce their heathen wives (Ezra 9-10).
Malachi 2:16 tn Heb “him who covers his garment with violence” (similar ASV, NRSV). Here “garment” is a metaphor for appearance and “violence” a metonymy of effect for cause. God views divorce as an act of violence against the victim.
Malachi 2:17 tn Heb “in the eyes of the Lord.”
Malachi 3:1 tn In Hebrew the phrase “my messenger” is מַלְאָכִי (malʾakhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).
Malachi 3:1 tn Here the Hebrew term הָאָדוֹן (haʾadon) is used, not יְהוָה (y^ehvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.
Malachi 3:1 sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

Luke 1:5-17

Birth Announcement of John the Baptist

⁵During the reign^[a] of Herod^[b] king of Judea, there lived a priest named Zechariah who belonged to^[c] the priestly division of Abijah,^[d] and he had a wife named Elizabeth,^[e] who was a descendant of Aaron.^[f] ⁶They^[g] were both righteous in the sight of God, following^[h] all the commandments and ordinances of the Lord blamelessly.^[i] ⁷But they did not have a child, because Elizabeth was barren,^[j] and they were both very old.^[k]

⁸Now^[l] while Zechariah^[m] was serving as priest before God when his division was on duty,^[n] ⁹he was chosen by lot, according to the custom of the priesthood,^[o] to enter^[p] the Holy Place^[q] of the Lord and burn incense. ¹⁰Now^[r] the whole crowd^[s] of people were praying^[t] outside at the hour of the incense offering.^[u] ¹¹An^[v] angel of the Lord,^[w] standing on the right side of the altar of incense, appeared^[x] to him. ¹²And Zechariah, visibly shaken when he saw the angel,^[y] was seized with fear.^[z] ¹³But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard,^[aa] and your wife Elizabeth will bear you a son; you^[ab] will name him John.^[ac] ¹⁴Joy and gladness will come^[ad] to you, and many will rejoice at^[ae] his birth,^[af] ¹⁵for he will be great in the sight of^[ag] the Lord. He^[ah] must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth.^[ai] ¹⁶He^[aj] will turn^[ak] many of the people^[al] of Israel to the Lord their God. ¹⁷And he will go as forerunner before the Lord^[am] in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just,^[an] to make ready for the Lord a people prepared for him.”

Footnotes

Luke 1:5 tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
Luke 1:5 sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.
Luke 1:5 tn Grk “of,” but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
Luke 1:5 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
Luke 1:5 tn Grk “and her name was Elizabeth.”
Luke 1:5 tn Grk “a wife of the daughters of Aaron.”sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
Luke 1:6 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
Luke 1:6 tn Grk “walking in” (an idiom for one’s lifestyle).sn The description of Zechariah and Elizabeth as following…blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
Luke 1:6 tn The predicate adjective has the effect of an adverb here (BDF §243).
Luke 1:7 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
Luke 1:7 tn Grk “were both advanced in days” (an idiom for old age).
Luke 1:8 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
Luke 1:8 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
Luke 1:8 tn Grk “serving as priest in the order of his division before God.”sn Zechariah’s division would be on duty twice a year for a week at a time.
Luke 1:9 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to ethos tēs hierateias, “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
Luke 1:9 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
Luke 1:9 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
Luke 1:10 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
Luke 1:10 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plēthos), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
Luke 1:10 tn The plural verb is used here on the probability that the crowd acted as individuals, each person praying on their own but at the same time. English versions are divided on how they handle this; see, e.g., NRSV, HCSB, which have the singular verb “was praying.”
Luke 1:10 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
Luke 1:11 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
Luke 1:11 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
Luke 1:11 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
Luke 1:12 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
Luke 1:12 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
Luke 1:13 tn The passive means that the prayer was heard by God.sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
Luke 1:13 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
Luke 1:13 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
Luke 1:14 tn Grk “This will be joy and gladness.”
Luke 1:14 tn Or “because of.”
Luke 1:14 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
Luke 1:15 tn Grk “before.”
Luke 1:15 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
Luke 1:15 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
Luke 1:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 1:16 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
Luke 1:16 tn Grk “sons,” but clearly this is a generic reference to people of both genders.
Luke 1:17 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
Luke 1:17 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

Psalm 27[a]

By David.

Footnotes

The Rebellion of the People

Resistance to the Lord through Self-deceit

Footnotes

Birth Announcement of John the Baptist

Footnotes

Psalm 27^[a]