◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 47 (God has gone up with a shout); Deuteronomy 34:1-7 (Moses goes up to see the promised land); John 16:4-11 (Jesus will send the Advocate) (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 47

Psalm 47^[a]

For the music director, by the Korahites; a psalm.

47 All you nations, clap your hands.
Shout out to God in celebration.^[b]
²For the Lord Most High^[c] is awe-inspiring;^[d]
he is the great king who rules the whole earth!^[e]
³He subdued nations beneath us^[f]
and countries^[g] under our feet.
⁴He picked out for us a special land^[h]
to be a source of pride for^[i] Jacob,^[j] whom he loves.^[k] (Selah)
⁵God has ascended his throne^[l] amid loud shouts;^[m]
the Lord has ascended amid the blaring of ram’s horns.^[n]
⁶Sing to God! Sing!
Sing to our king! Sing!
⁷For God is king of the whole earth.
Sing a well-written song.^[o]
⁸God reigns^[p] over the nations.
God sits on his holy throne.
⁹The nobles of the nations assemble,
along with the people of the God of Abraham,^[q]
for God has authority over the rulers^[r] of the earth.
He is highly exalted.^[s]

Footnotes

Psalm 47:1 sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.
Psalm 47:1 tn Heb “Shout to God with [the] sound of a ringing cry!”
Psalm 47:2 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.
Psalm 47:2 tn Or “awesome.” The Niphal participle נוֹרָא (noraʾ), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.
Psalm 47:2 tn Heb “a great king over all the earth.”
Psalm 47:3 tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.
Psalm 47:3 tn Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).
Psalm 47:4 tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).
Psalm 47:4 tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.
Psalm 47:4 tn That is, Israel.
Psalm 47:4 sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.
Psalm 47:5 sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.
Psalm 47:5 tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.
Psalm 47:5 tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.
Psalm 47:7 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.
Psalm 47:8 tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the Lord’s having ascended his throne.
Psalm 47:9 tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (ʿim ʿam, “along with the people”). In this case the MT is haplographic, having dropped one set of עם (ʿayin-mem). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.
Psalm 47:9 tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.
Psalm 47:9 tn The verb עָלָה (ʿalah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.

Deuteronomy 34:1-7

The Death of Moses

34 Then Moses ascended from the rift valley plains of Moab to Mount Nebo, to the summit of Pisgah, which is opposite Jericho.^[a] The Lord showed him the whole land—Gilead to Dan, ²and all of Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the distant^[b] sea, ³the Negev, and the plain of the Valley of Jericho, the city of date palm trees, as far as Zoar. ⁴Then the Lord said to him, “This is the land I promised to Abraham, Isaac, and Jacob when I said, ‘I will give it to your descendants.’^[c] I have let you see it,^[d] but you will not cross over there.”

⁵So Moses, the servant of the Lord, died there in the land of Moab as the Lord had said. ⁶He^[e] buried him in the valley in the land of Moab near Beth Peor, but no one knows his exact burial place to this very day. ⁷Moses was 120 years old when he died, but his eye was not dull^[f] nor had his vitality^[g] departed.

John 16:4-11

⁴But I have told you these things^[a] so that when their time^[b] comes, you will remember that I told you about them.^[c]

“I did not tell you these things from the beginning because I was with you.^[d] ⁵But now I am going to the one who sent me,^[e] and not one of you is asking me, ‘Where are you going?’^[f] ⁶Instead your hearts are filled with sadness^[g] because I have said these things to you. ⁷But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate^[h] will not come to you, but if I go, I will send him to you. ⁸And when he^[i] comes, he will prove the world wrong^[j] concerning sin and^[k] righteousness and^[l] judgment— ⁹concerning sin, because^[m] they do not believe in me;^[n] ¹⁰concerning righteousness,^[o] because^[p] I am going to the Father and you will see me no longer; ¹¹and concerning judgment,^[q] because^[r] the ruler of this world^[s] has been condemned.^[t]

Footnotes

John 16:4 tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalēka humin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.
John 16:4 tn Grk “their hour.”
John 16:4 tn The words “about them” are not in the Greek text, but are implied.
John 16:4 sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.
John 16:5 sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.
John 16:5 sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.
John 16:6 tn Or “distress” or “grief.”
John 16:7 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.
John 16:8 tn Grk “when that one.”
John 16:8 tn Or “will convict the world,” or “will expose the world.” The preposition περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elenchō)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9—the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus—it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.
John 16:8 tn Grk “and concerning.”
John 16:8 tn Grk “and concerning.”
John 16:9 tn Or “that.” It is very difficult to determine whether ὅτι (hoti; 3 times in 16:9, 10, 11) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in vv. 10-11 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete.
John 16:9 sn Here (v. 9) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In 12:37, at the very end of Jesus’ public ministry in John’s Gospel, people were still refusing to believe in him.
John 16:10 tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunē) in this context, and (2) to whom does it pertain—to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (hoti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18; 7:12; 9:24; 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunēs) refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).
John 16:10 tn Or “that.”
John 16:11 sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.
John 16:11 tn Or “that.”
John 16:11 sn The ruler of this world is a reference to Satan.
John 16:11 tn Or “judged.”

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

Psalm 47[a]

For the music director, by the Korahites; a psalm.

Footnotes

The Death of Moses

Footnotes

Footnotes

Psalm 47^[a]