◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / 1 Samuel 3:1-10 [11-20] (The calling of Samuel); Psalm 139:1-6 13-18 (You have searched me out); 2 Corinthians 4:5-12 (Treasure in clay jars); Mark 2:23—3:6 (Doing the work of God on the sabbath) (New English Translation)

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June 2, 2024

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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

1 Samuel 3:1-10

The Call of Samuel

3 Now the boy Samuel continued serving the Lord under Eli’s supervision.^[a] Receiving a message from the Lord was rare in those days; revelatory visions were infrequent.

²Eli’s eyes had begun to fail, so that he was unable to see well. At that time he was lying down in his place, ³and the lamp of God had not yet been extinguished. Samuel was lying down in the temple of the Lord as well; the ark of God was also there. ⁴The Lord called to Samuel, and he replied, “Here I am!” ⁵Then he ran to Eli and said, “Here I am, for you called me.” But Eli^[b] said, “I didn’t call you. Go back and lie down.” So he went back and lay down. ⁶The Lord again called, “Samuel!” So Samuel got up and went to Eli and said, “Here I am, for you called me.” But Eli^[c] said, “I didn’t call you, my son. Go back and lie down.”

⁷Now Samuel did not yet know the Lord; the Lord’s messages had not yet been revealed to him. ⁸Then the Lord called Samuel a third time. So he got up and went to Eli and said, “Here I am, for you called me!” Eli then realized that it was the Lord who was calling the boy. ⁹So Eli said to Samuel, “Go back and lie down. When he calls you, say, ‘Speak, Lord, for your servant is listening.’ So Samuel went back and lay down in his place.

¹⁰Then the Lord came and stood nearby, calling as he had previously done, “Samuel! Samuel!” Samuel replied, “Speak, for your servant is listening!”

1 Samuel 3:11-20

¹¹The Lord said to Samuel, “Look! I am about to do something in Israel;^[a] when anyone hears about it, both of his ears will tingle. ¹²On that day I will carry out^[b] against Eli everything that I spoke about his house—from start to finish! ¹³You^[c] should tell him that I am about to judge his house forever because of^[d] the sin that he knew about. For his sons were cursing God,^[e] and he did not rebuke them. ¹⁴Therefore I swore an oath to the house of Eli, ‘The sin of the house of Eli can never be forgiven by sacrifice or by grain offering.’”

¹⁵So Samuel lay down until morning. Then he opened the doors of the Lord’s house. But Samuel was afraid to tell Eli about the vision. ¹⁶However, Eli called Samuel and said, “Samuel, my son!” He replied, “Here I am.” ¹⁷Eli^[f] said, “What message did he speak to you? Don’t conceal it from me. God will judge you severely^[g] if you conceal from me anything that he said to you!”

¹⁸So Samuel told him everything. He did not hold back anything from him. Eli^[h] said, “The Lord will do what he pleases.”^[i] ¹⁹Samuel continued to grow, and the Lord was with him. None of his prophecies fell to the ground unfulfilled.^[j] ²⁰All Israel from Dan to Beer Sheba realized that Samuel was confirmed as a prophet of the Lord.

Footnotes

1 Samuel 3:11 tn The Hebrew text adds “so that” here, formally connecting this clause with the next.
1 Samuel 3:12 tn Or “fulfill.”
1 Samuel 3:13 tc The MT has וְהִגַּדְתִּי לוֹ (v^ehiggadti lo). The verb is Hiphil perfect first person common singular, and apparently the conjunction should be understood as vav consecutive (“I will say to him”). But the future reference makes more sense if Samuel is the subject. This would require dropping the final י (yod) and reading the second person masculine singular וְהִגַּדְתָּ (v^ehiggadta). Although there is no external evidence to support it, this reading has been adopted in the present translation. The alternative is to understand the MT to mean “I said to him,” but for this we would expect the preterite with vav consecutive.
1 Samuel 3:13 tn The translation understands the preposition to have a causal sense. However, the preposition could also be understood as the beth pretii, indicating in a broad sense the price attached to this action. So GKC 380 §119.p.
1 Samuel 3:13 tc The translation follows the LXX θεόν (theon, “God”) rather than the MT לָהֶם (lahem, “to them”). The MT seems to mean “they were bringing a curse on themselves” (cf. ASV, NASB). But this meaning is problematic in part because the verb קָלַל (qalal) means “to curse,” not “to bring a curse on,” and in part because it takes an accusative object rather than the equivalent of a dative. This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” Why would the ancient copyists alter the original statement about Eli’s sons cursing God to the less objectionable statement that they brought a curse on themselves? Some argue that the scribes were concerned that such a direct and blasphemous affront against God could occur without an immediate response of judgment from God. Therefore they changed the text by deleting two letters א and י (alef and yod) from the word for “God,” with the result that the text then read “to them.” If this ancient scribal claim is accepted as accurate, it implies that the MT here is secondary. The present translation follows the LXX (κακολογοῦντες θεόν, kakologountes theon) and a few mss of the Old Latin in reading “God” rather than the MT “to them.” Cf. also NAB, NRSV, NLT.
1 Samuel 3:17 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
1 Samuel 3:17 tn Heb “So God will do to you and thus he will add.” The verbal forms in this pronouncement are imperfects, not jussives, but the statement has the force of a curse or warning. One could translate, “May God do to you and thus may he add.”
1 Samuel 3:18 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
1 Samuel 3:18 tn Heb “what is good in his eyes.”
1 Samuel 3:19 tn Heb “and he did not cause to fall from all his words to the ground.”

Psalm 139:1-6

Psalm 139^[a]

For the music director, a psalm of David.

139 O Lord, you examine me^[b] and know me.
²You know when I sit down and when I get up;
even from far away you understand my motives.
³You carefully observe me when I travel or when I lie down to rest;^[c]
you are aware of everything I do.^[d]
⁴Certainly^[e] my tongue does not frame a word
without you, O Lord, being thoroughly aware of it.^[f]
⁵You squeeze me in from behind and in front;
you place your hand on me.
⁶Your knowledge is beyond my comprehension;
it is so far beyond me, I am unable to fathom it.^[g]

Psalm 139:13-18

¹³Certainly^[a] you made my mind and heart;^[b]
you wove me together^[c] in my mother’s womb.
¹⁴I will give you thanks because your deeds are awesome and amazing.^[d]
You knew me thoroughly;^[e]
¹⁵my bones were not hidden from you,
when^[f] I was made in secret
and sewed together in the depths of the earth.^[g]
¹⁶Your eyes saw me when I was inside the womb.^[h]
All the days ordained for me
were recorded in your scroll
before one of them came into existence.^[i]
¹⁷How difficult it is for me to fathom your thoughts about me, O God!^[j]
How vast is their sum total.^[k]
¹⁸If I tried to count them,
they would outnumber the grains of sand.
Even if I finished counting them,
I would still have to contend with you.^[l]

Footnotes

Psalm 139:13 tn Or “for.”
Psalm 139:13 tn Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).
Psalm 139:13 tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.
Psalm 139:14 tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (palah) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (palaʾ; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נִפְלָאִים (niflaʾim), the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (niflaʾot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).
Psalm 139:14 tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yodaʿat), a Qal active participle, feminine singular form, to יָדַעְתָּ (yadaʿta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.
Psalm 139:15 tc The Hebrew term אֲשֶׁר (ʾasher, “which”) should probably be emended to כֲּאַשֶׁר (kaʾasher, “when”). The כ (kaf) may have been lost by haplography (note the kaf at the end of the preceding form).
Psalm 139:15 sn The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth’s surface (see H. W. Wolff, Anthropology of the Old Testament, 96-97). Job 1:21 also closely associates the mother’s womb with the earth.
Psalm 139:16 tn Heb “Your eyes saw my shapeless form.” The Hebrew noun גֹּלֶם (golem) occurs only here in the OT. In later Hebrew the word refers to “a lump, a shapeless or lifeless substance,” and to “unfinished matter, a vessel wanting finishing” (Jastrow 222 s.v. גּוֹלֶם). The translation employs the dynamic rendering “when I was inside the womb” to clarify that the speaker was still in his mother’s womb at the time he was “seen” by God.
Psalm 139:16 tn Heb “and on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.” This “scroll” may be the “scroll of life” mentioned in Ps 69:28 (see the note on the word “living” there).
Psalm 139:17 tn Heb “and to me how precious are your thoughts, O God.” The Hebrew verb יָקַר (yaqar) probably has the sense of “difficult [to comprehend]” here (see HALOT 432 s.v. יקר qal.1 and note the use of Aramaic יַקִּר in Dan 2:11). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God’s knowledge about him (see vv. 1-6, 17b-18).
Psalm 139:17 tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.
Psalm 139:18 tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.

2 Corinthians 4:5-12

⁵For we do not proclaim^[a] ourselves, but Jesus Christ as Lord, and ourselves as your slaves^[b] for Jesus’ sake. ⁶For God, who said “Let light shine out of darkness,”^[c] is the one who shined in our hearts to give us the light of the glorious knowledge^[d] of God in the face of Christ.^[e]

An Eternal Weight of Glory

⁷But we have this treasure in clay jars, so that the extraordinary power^[f] belongs to God and does not come from us. ⁸We are experiencing trouble on every side,^[g] but are not crushed; we are perplexed,^[h] but not driven to despair; ⁹we are persecuted, but not abandoned;^[i] we are knocked down,^[j] but not destroyed, ¹⁰always carrying around in our body the death of Jesus,^[k] so that the life of Jesus may also be made visible^[l] in our body. ¹¹For we who are alive are constantly being handed over to death for Jesus’ sake, so that the life of Jesus may also be made visible^[m] in our mortal body.^[n] ¹²As a result,^[o] death is at work in us, but life is at work in you.^[p]

Footnotes

2 Corinthians 4:5 tn Or “preach.”
2 Corinthians 4:5 tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.
2 Corinthians 4:6 sn An allusion to Gen 1:3; see also Isa 9:2.
2 Corinthians 4:6 tn Grk “the light of the knowledge of the glory”; δόξης (doxēs) has been translated as an attributive genitive.
2 Corinthians 4:6 tc ‡ Most witnesses, including several early and significant ones (P⁴⁶ א C H Ψ 0209 1739^c M sy), read ᾿Ιησοῦ Χριστοῦ (Iēsou Christou, “Jesus Christ”), while other significant witnesses, especially of the Western text (D F G 0243 630 1739* 1881 lat Ambst), have Χριστοῦ ᾿Ιησοῦ. The reading with just Χριστοῦ is found in A B 33 sa Tert Or Ath Chr. Even though the witnesses for the shorter reading are not numerous, they are weighty. And in light of the natural scribal proclivity to fill out the text, particularly with reference to divine names, as well as the discrepancy among the witnesses as to the order of the names, the simple reading Χριστοῦ seems to be the best candidate for authenticity. NA²⁸ reads ᾿Ιησοῦ Χριστοῦ with ᾿Ιησοῦ in brackets, indicating doubts as to its authenticity.
2 Corinthians 4:7 tn Grk “the surpassingness of the power”; δυνάμεως (dunameōs) has been translated as an attributed genitive (“extraordinary power”).
2 Corinthians 4:8 tn Grk “we are hard pressed [by crowds] on every side.”
2 Corinthians 4:8 tn Or “at a loss.”
2 Corinthians 4:9 tn Or “forsaken.”
2 Corinthians 4:9 tn Or “badly hurt.” It is possible to interpret καταβαλλόμενοι (kataballomenoi) here as “badly hurt”: “[we are] badly hurt, but not destroyed” (L&N 20.21).
2 Corinthians 4:10 tn The first clause of 2 Cor 4:10 is elliptical and apparently refers to the fact that Paul was constantly in danger of dying in the same way Jesus died (by violence at least). According to L&N 23.99 it could be translated, “at all times we live in the constant threat of being killed as Jesus was.”
2 Corinthians 4:10 tn Or “may also be revealed.”
2 Corinthians 4:11 tn Or “may also be revealed.”
2 Corinthians 4:11 tn Grk “mortal flesh.”
2 Corinthians 4:12 tn Or “So then.”
2 Corinthians 4:12 tn Grk “death is at work in us, but life in you”; the phrase “is at work in” is repeated in the translation for clarity.

Mark 2:23-3:6

Lord of the Sabbath

²³Jesus^[a] was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat^[b] as they made their way. ²⁴So^[c] the Pharisees^[d] said to him, “Look, why are they doing what is against the law on the Sabbath?” ²⁵He said to them, “Have you never read what David did when he was in need and he and his companions were hungry— ²⁶how he entered the house of God when Abiathar was high priest^[e] and ate the sacred bread,^[f] which is against the law^[g] for any but the priests to eat, and also gave it to his companions?”^[h] ²⁷Then^[i] he said to them, “The Sabbath was made for people,^[j] not people for the Sabbath. ²⁸For this reason the Son of Man is lord^[k] even of the Sabbath.”

Healing a Withered Hand

3 Then^[l] Jesus^[m] entered the synagogue^[n] again, and a man was there who had a withered^[o] hand. ²They watched^[p] Jesus^[q] closely to see if he would heal him on the Sabbath,^[r] so that they could accuse him. ³So he said to the man who had the withered hand, “Stand up among all these people.”^[s] ⁴Then^[t] he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent. ⁵After looking around^[u] at them in anger, grieved by the hardness of their hearts,^[v] he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored.^[w] ⁶So^[x] the Pharisees^[y] went out immediately and began plotting with the Herodians,^[z] as to how they could assassinate^[aa] him.

Footnotes

Mark 2:23 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
Mark 2:23 tn Or “heads of grain.” While the generic term στάχυς (stachus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1). KJV “corn” is the result of British English, in which “corn” refers to the main cereal crop of a district, wheat in England and oats in Scotland (British English uses “maize” to refer to American corn).
Mark 2:24 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
Mark 2:24 sn See the note on Pharisees in 2:16.
Mark 2:26 tn A decision about the proper translation of this Greek phrase (ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, epi Abiathar archiereōs) is very difficult for a number of reasons. The most natural translation of the phrase is “when Abiathar was high priest,” but this is problematic because Abiathar was not the high priest when David entered the temple and ate the sacred bread; Ahimelech is the priest mentioned in 1 Sam 21:1-7. Three main solutions have been suggested to resolve this difficulty. (1) There are alternate readings in various manuscripts, but these are not likely to be original: D W 271 it sy^s and a few others omit ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως, no doubt in conformity to the parallels in Matt 12:4 and Luke 6:4; A C Θ Π Σ Φ 074 ƒ¹³ and many others add τοῦ before ἀρχιερέως, giving the meaning “in the days of Abiathar the high priest,” suggesting a more general time frame. Neither reading has significant external support and both most likely are motivated by the difficulty of the original reading. (2) Many scholars have hypothesized that one of the three individuals who would have been involved in the transmission of the statement (Jesus who uttered it originally, Mark who wrote it down in the Gospel, or Peter who served as Mark’s source) was either wrong about Abiathar or intentionally loose with the biblical data in order to make a point. (3) It is possible that what is currently understood to be the most natural reading of the text is in fact not correct. (a) There are very few biblical parallels to this grammatical construction (ἐπί + genitive proper noun, followed by an anarthrous common noun), so it is possible that an extensive search for this construction in nonbiblical literature would prove that the meaning does involve a wide time frame. If this is so, “in the days of Abiathar the high priest” would be a viable option. (b) It is also possible that this phrasing serves as a loose way to cite a scripture passage. There is a parallel to this construction in Mark 12:26: “Have you not read in the book of Moses, in the passage about the bush?” Here the final phrase is simply ἐπὶ τοῦ βάτου (epi tou batou), but the obvious function of the phrase is to point to a specific passage within the larger section of scripture. Deciding upon a translation here is difficult. The translation above has followed the current consensus on the most natural and probable meaning of the phrase ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως: “when Abiathar was high priest.” It should be recognized, however, that this translation is tentative because the current state of knowledge about the meaning of this grammatical construction is incomplete, and any decision about the meaning of this text is open to future revision.
Mark 2:26 tn Grk “the bread of presentation.” sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two-tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Matt 12:1-8, Luke 6:1-5.
Mark 2:26 sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
Mark 2:26 sn See 1 Sam 21:1-6.
Mark 2:27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 2:27 tn The Greek term ἄνθρωπος (anthrōpos) is used twice in this verse in a generic sense, referring to both men and women, thus “people.”
Mark 2:28 tn The term “lord” is in emphatic position in the Greek text.sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
Mark 3:1 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 3:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Mark 3:1 sn See the note on synagogue in 1:21.
Mark 3:1 sn Withered means the man’s hand was shrunken and paralyzed.
Mark 3:2 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
Mark 3:2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
Mark 3:2 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
Mark 3:3 tn Grk “Stand up in the middle.”sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
Mark 3:4 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 3:5 tn The aorist participle περιβλεψάμενος (periblepsamenos) has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).
Mark 3:5 tn This term is a collective singular in the Greek text.
Mark 3:5 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
Mark 3:6 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
Mark 3:6 sn See the note on Pharisees in 2:16.
Mark 3:6 tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.
Mark 3:6 tn Grk “destroy.”

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Revised Common Lectionary (Semicontinuous)

The Call of Samuel

Footnotes

Footnotes

Psalm 139[a]

For the music director, a psalm of David.

Footnotes

Footnotes

An Eternal Weight of Glory

Footnotes

Lord of the Sabbath

Healing a Withered Hand

Footnotes

Psalm 139^[a]