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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 23

Psalm 23^[a]

A psalm of David.

23 The Lord is my shepherd,^[b]
I lack nothing.^[c]
²He takes me to lush pastures,^[d]
he leads me to refreshing water.^[e]
³He restores my strength.^[f]
He leads me down^[g] the right paths^[h]
for the sake of his reputation.^[i]
⁴Even when I must walk through the darkest valley,^[j]
I fear^[k] no danger,^[l]
for you are with me;
your rod and your staff reassure me.^[m]
⁵You prepare a feast before me^[n]
in plain sight of my enemies.
You refresh^[o] my head with oil;
my cup is completely full.^[p]
⁶Surely your goodness and faithfulness^[q] will pursue^[r] me all my days,^[s]
and I will live in^[t] the Lord’s house^[u] for the rest of my life.^[v]

Footnotes

Psalm 23:1 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
Psalm 23:1 sn The Lord is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the Lord is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.
Psalm 23:1 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the Lord as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
Psalm 23:2 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseni) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.
Psalm 23:2 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (desheʾ) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (m^enukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents), but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
Psalm 23:3 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v.נֶפֶשׁ 4.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
Psalm 23:3 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [y^eshovev] and יַנְחֵנִי [yankheni]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
Psalm 23:3 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (maʿg^ele, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e., ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
Psalm 23:3 tn The Hebrew term שֵׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (l^emaʿan sh^emo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
Psalm 23:4 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צָלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gayʾ, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
Psalm 23:4 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
Psalm 23:4 tn The Hebrew term רָע (raʿ) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
Psalm 23:4 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
Psalm 23:5 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23, ” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
Psalm 23:5 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
Psalm 23:5 tn The rare noun רְוָיָה (r^evayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
Psalm 23:6 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
Psalm 23:6 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
Psalm 23:6 tn Heb “all the days of my life.”
Psalm 23:6 tn The verb form וְשַׁבְתִּי (v^eshavti) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (b^evet). The form should be emended to וְשִׁבְתִּי (v^eshivti; an infinitive construct from יָשַׁב [yashav, “live”] with pronominal suffix) or to וְיָשַׁבְתִּי (v^eyashavti; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see BHS, note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.
Psalm 23:6 tn Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
Psalm 23:6 tn The phrase אֹרֶךְ יָמִים (ʾorekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.

Genesis 48:8-19

⁸When Israel saw Joseph’s sons, he asked, “Who are these?” ⁹Joseph said to his father, “They are the^[a] sons God has given me in this place.” His father^[b] said, “Bring them to me so I may bless them.”^[c] ¹⁰Now Israel’s eyes were failing^[d] because of his age; he was not able to see well. So Joseph^[e] brought his sons^[f] near to him, and his father^[g] kissed them and embraced them. ¹¹Israel said to Joseph, “I never expected^[h] to see you^[i] again, but now God has allowed me to see your children^[j] too.”

¹²So Joseph moved them from Israel’s knees^[k] and bowed down with his face to the ground. ¹³Joseph positioned them;^[l] he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father.^[m] ¹⁴Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger.^[n] Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.

¹⁵Then he blessed Joseph and said,
“May the God before whom my fathers
Abraham and Isaac walked—
the God who has been my shepherd^[o]
all my life long to this day,
¹⁶the angel^[p] who has protected me^[q]
from all harm—
bless these boys.
May my name be named in them,^[r]
and the name of my fathers Abraham and Isaac.
May they grow into a multitude on the earth.”

¹⁷When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him.^[s] So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. ¹⁸Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”

¹⁹But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude^[t] of nations.”

Footnotes

Genesis 48:9 tn Heb “my.”
Genesis 48:9 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
Genesis 48:9 tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.
Genesis 48:10 tn Heb “heavy.”sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.
Genesis 48:10 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
Genesis 48:10 tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.
Genesis 48:10 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
Genesis 48:11 tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.
Genesis 48:11 tn Heb “your face.”
Genesis 48:11 tn Heb “offspring.”
Genesis 48:12 tn Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.
Genesis 48:13 tn Heb “and Joseph took the two of them.”
Genesis 48:13 tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.
Genesis 48:14 tn The disjunctive clause is circumstantial-concessive here.
Genesis 48:15 tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.
Genesis 48:16 sn Smr reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.
Genesis 48:16 tn The verb גָּאַל (gaʾal) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).
Genesis 48:16 tn Or “be recalled through them.”
Genesis 48:17 tn Heb “it was bad in his eyes.”
Genesis 48:19 tn Heb “fullness.”

Mark 6:30-34

The Feeding of the Five Thousand

³⁰Then^[a] the apostles gathered around Jesus and told him everything they had done and taught. ³¹He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat). ³²So they went away by themselves in a boat^[b] to some remote place. ³³But many saw them leaving and recognized them, and they hurried on foot^[c] from all the towns^[d] and arrived there ahead of them.^[e] ³⁴As Jesus^[f] came ashore^[g] he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So^[h] he taught them many things.

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

Psalm 23[a]

A psalm of David.

Footnotes

Footnotes

The Feeding of the Five Thousand

Footnotes

Psalm 23^[a]