◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 8 (Your majesty is praised above the heavens); Proverbs 3:13-18 (Wisdom is a tree of life); Ephesians 1:17-19 (Wisdom in the Trinity) (New English Translation)

Prev Day

June 12, 2025

Next Day

Use the calendar to view readings from this devotional.

June 2025
Su	Mo	Tu	We	Th	Fr	Sa
1	2	3	4	5	6	7
8	9	10	11	12	13	14
15	16	17	18	19	20	21
22	23	24	25	26	27	28
29	30

Return to today's reading

Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.

Duration: 1245 days

Psalm 8

Psalm 8^[a]

For the music director, according to the gittith style;^[b] a psalm of David.

8 O Lord, our Lord,^[c]
how magnificent^[d] is your reputation^[e] throughout the earth!
You reveal your majesty in the heavens above.^[f]
²From the mouths of children and nursing babies
you have ordained praise on account of your adversaries,^[g]
so that you might put an end to the vindictive enemy.^[h]
³When I look up at the heavens, which your fingers made,
and see the moon and the stars, which you set in place,^[i]
⁴Of what importance is the human race,^[j] that you should notice^[k] them?
Of what importance is mankind,^[l] that you should pay attention to them?^[m]
⁵You made them^[n] a little less than^[o] the heavenly beings.^[p]
You crowned mankind^[q] with honor and majesty.^[r]
⁶you appoint them to rule over your creation;^[s]
you have placed^[t] everything under their authority,^[u]
⁷including all the sheep and cattle,
as well as the wild animals,^[v]
⁸the birds in the sky, the fish in the sea,
and everything that moves through the currents^[w] of the seas.
⁹O Lord, our Lord,^[x]
how magnificent^[y] is your reputation^[z] throughout the earth!^[aa]

Footnotes

Psalm 8:1 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
Psalm 8:1 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
Psalm 8:1 tn The plural form of the title emphasizes the Lord’s absolute sovereignty.
Psalm 8:1 tn Or “awesome”; or “majestic.”
Psalm 8:1 tn Heb “name,” which here stands metonymically for God’s reputation.
Psalm 8:1 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (t^enah; an imperative?) should be emended to a second masculine singular perfect (נָתַתָּה, natattah) or imperfect (תִתֵּן, titten) form. The introductory אֲשֶׁר (ʾasher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
Psalm 8:2 tn Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the LXX which has “praise” (αἶνος, ainos) in place of “strength” (עֹז, ʿoz); cf. NIV, NCV, NLT.
Psalm 8:2 tn Heb “to cause to cease an enemy and an avenger.” The singular forms are collective. The Hitpael participle of נָקַם (naqam) also occurs in Ps 44:16.
Psalm 8:3 tn Heb “when I see your heavens, the works of your fingers, the moon and stars which you established.” The verb “[and] see” is understood by ellipsis in the second half of the verse.
Psalm 8:4 tn Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (ʾenosh, “man”) is used here in a collective sense and refers to the human race.
Psalm 8:4 tn Heb “remember him.”
Psalm 8:4 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
Psalm 8:4 tn The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
Psalm 8:5 tn Heb “him.” The antecedent is “son of man,” so the pronoun is third masculine singular. But since “son of man” is taken in a generic sense, the translation says “them” referring to the human race.
Psalm 8:5 tn Heb “and you make him lack a little from אֱלֹהִים (ʾelohim, “God” or “the heavenly beings”). The Piel form of חָסַר (khasar, “to decrease, to be devoid”) is used only here and in Eccl 4:8, where it means “to deprive, to cause to be lacking.” The verb form is past tense, as confirmed both by the preterite pointing of the initial vav (ו) and by the form of the pronominal suffix (without nun as with the forms in the previous verse). Some see this as an allusion to the creation of Adam and Eve in Gen 1:26-27, but it may also be a general reference to the status of humanity. Any connection is theological as Ps 8:5 does not share any terminology with Gen 1:26-27.
Psalm 8:5 tn The Hebrew term אֱלֹהִים (ʾelohim) can refer to the one true God, to false gods, or the heavenly beings. In this context it would refer either to God or to the angels. The LXX (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (and is the source of the quotation of Ps 8:5 in Heb 2:7). The term אֱלֹהִים may refer to heavenly beings (angels) in Gen 3:5, where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22, where God says, “the man has become like one of us.” Also see the notes at Gen 1:26-27 regarding the plural forms.) In Ps 82:1, 6 אֱלֹהִים may refer to the members of the heavenly assembly (or may be a polemic against false gods).
Psalm 8:5 tn Heb “him.” The antecedent, “son of man” is understood generically as representing the human race. The form of the third masculine singular pronoun on the verb (i.e., without nun connector as in the previous verse) confirms that the verb is a preterite. Although beginning with vav-patakh-dagesh commonly the characterizes the preterite form, it is not always present in poetry. This form of the third masculine singular suffix is used with the short prefixed paradigms, preterite and jussive, of which only the preterite fits the context.
Psalm 8:5 sn Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30).
Psalm 8:6 tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”
Psalm 8:6 tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).
Psalm 8:6 tn Heb “under his feet.”sn Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30.
Psalm 8:7 tn Heb “and also the beasts of the field.”
Psalm 8:8 tn Heb “paths.”
Psalm 8:9 tn The plural form of the title emphasizes the Lord’s absolute sovereignty.
Psalm 8:9 tn Or “awesome, majestic.”
Psalm 8:9 tn Heb “name,” which here stands metonymically for God’s reputation.
Psalm 8:9 sn Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.

Proverbs 3:13-18

Blessings of Obtaining Wisdom

¹³Blessed^[a] is the one^[b] who has found^[c] wisdom,
and the one who obtains^[d] understanding.
¹⁴For her^[e] benefit^[f] is more profitable^[g] than silver,
and her^[h] gain^[i] is better^[j] than gold.
¹⁵She is more precious than rubies,
and none of the things you desire can compare^[k] with her.^[l]
¹⁶Long life^[m] is in her right hand;
in her left hand are riches and honor.
¹⁷Her ways are very pleasant,^[n]
and all her paths are peaceful.
¹⁸She is like^[o] a tree of life^[p] to those who grasp onto her,
and everyone who takes hold of her will be blessed.^[q]

Footnotes

Proverbs 3:13 tn Although the word אַשְׁרֵי (ʾashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading. The core meaning of the word conveys “benefit” or “advantage,” sometimes meaning security. Though feeling glad about the benefit is often in view, “happy” is too narrow a translation. For example, Job 5:17 says the one whom God corrects is אַשְׁרֵי. Clearly the correction is a benefit; less clearly does it prompt inner happiness. On the other hand “blessed” should not be confused with בָּרַךְ (barakh) “to bless,” used in pronouncing blessings.
Proverbs 3:13 tn Heb “the man” (also again in the following line).
Proverbs 3:13 tn The verb מָצָא (matsaʾ) is a dynamic root in the perfect conjugation, best represented here by the English perfect “has found.” The formula with אַשְׁרֵי (ʾashre, “blessed”) most commonly uses the imperfect or participle for future or present activities. The perfect identifies an action in the past with continuing results. The present focus of the continuing results is sufficient to be in parallel with the following imperfect verb, which may be understood as present or future. The blessings, or benefits, that accrue to someone who has found wisdom are identified in the following verses.
Proverbs 3:13 tn The precise meaning of the word פּוּק (puq) is unclear. It occurs only 7 times in the Bible and the meanings of cognates in other languages are disputed. It involves “obtaining” as is clear from its parallelism with מָצָא (matsaʾ; “to find”) here and elsewhere. But it is not clear whether it considers the process of obtaining or just the final achievement of obtaining (compare getting a wife in Prov 18:22). The lexical meaning affects one’s understanding of the imperfect form of the verb. If its lexical meaning focuses on the achievement, then it should probably be understood as future. This would work with the perfect verb in the first line to include those who will yet pursue and obtain understanding in receiving the benefits of wisdom. It could also be understood as a general present. If the lexical meaning includes the process of obtaining, that opens the possibilities of using the imperfect tense for progressive or habitual meaning.
Proverbs 3:14 tn Heb “her profit.” The third person feminine singular suffix on the noun is probably a genitive of source: “from her.”
Proverbs 3:14 tn Heb “profit.” The noun סַחַר (sakhar, “trading profit”) often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14; HALOT 750 s.v.). The related participle describes a traveling “trader, dealer, wholesaler, merchant” (e.g., Gen 37:28; Prov 31:14; Isa 23:2; Ezek 27:36; HALOT 750 s.v. סחר qal.2). Here the noun is used figuratively to describe the moral benefit of wisdom.
Proverbs 3:14 tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver.
Proverbs 3:14 tn Heb “her yield.” The third person feminine singular suffix on the noun is probably a genitive of source: “from her.”
Proverbs 3:14 tn Heb “yield.” The noun תְּבוּאָה (t^evuʾah, “product; yield”) is normally used of crops and harvests (BDB 100 s.v. 1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. 2.b).
Proverbs 3:14 tn The phrase “is better” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
Proverbs 3:15 tn The imperfect verb from יָסַד (yasad, “to establish be like; to resemble”) has a modal nuance here: “can [not] compare with.”
Proverbs 3:15 tn Heb “All of your delights cannot compare with her.”
Proverbs 3:16 tn Heb “length of days” (so KJV, ASV).
Proverbs 3:17 tn Heb “her ways are ways of pleasantness” (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of דֶרֶךְ (derekh, “way”) is repeated for emphasis. The noun נֹעַם (noʿam, “pleasantness”) functions as an attributive genitive: “pleasant ways.”
Proverbs 3:18 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor.
Proverbs 3:18 sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).
Proverbs 3:18 tn The singular participle מְאֻשָּׁר (m^eʾushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.

Ephesians 1:17-19

¹⁷I pray that^[a] the God of our Lord Jesus Christ, the glorious Father,^[b] will give you spiritual wisdom and revelation^[c] in your growing knowledge of him,^[d] ¹⁸—since the eyes of your^[e] heart have been enlightened^[f]—so that you can know what is the hope of his calling,^[g] what is the wealth of his glorious^[h] inheritance in the saints, ¹⁹and what is the incomparable^[i] greatness of his power toward^[j] us who believe, as displayed in^[k] the exercise of his immense strength.^[l]

Footnotes

Ephesians 1:17 tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.
Ephesians 1:17 tn Grk “the Father of glory.” The genitive phrase “of glory” is most likely an attributive genitive (“the glorious Father”).
Ephesians 1:17 tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause (the Spirit) for effect (the spiritual wisdom the Spirit provides), because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that the Spirit be given again). But the effect the Spirit produces is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.
Ephesians 1:17 tn Grk “in the knowledge of him.”sn The point of the knowledge of him has nothing to do with what God knows, but with what believers are to know (hence, “your…knowledge”). Further, the author’s prayer is that this knowledge of God would increase, not simply be initiated, since he is writing to believers who already know God (hence, “your growing knowledge of him”).
Ephesians 1:18 tc ‡ Most witnesses, especially of the Byzantine and Western textual families, though with a few significant Alexandrian witnesses (א A D F G Ψ 0278 M latt sy), add ὑμῶν (humōn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in P⁴⁶ B 6 33 1175 1739 1881). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above has “your” because of English requirements, not because of textual basis.tn Grk “the.”
Ephesians 1:18 tn The perfect participle πεφωτισμένους (pephōtismenous) may be either part of the content of the prayer (“that the eyes of your heart may be enlightened”) or part of the basis of the prayer (“since the eyes of your heart have been enlightened”). Although the participle follows the ἵνα (hina) of v. 17, it is awkward grammatically in the clause. Further, perfect adverbial participles are usually causal in NT Greek. Finally, the context both here and throughout Ephesians seems to emphasize the motif of light as a property belonging to believers. Thus, it seems that the author is saying, “I know that you are saved, that you have had the blinders of the devil removed; because of this, I can now pray that you will fully understand and see the light of God’s glorious revelation.” Hence, the translation takes the participle to form a part of the basis for the prayer.
Ephesians 1:18 tn Or “the hope to which he has called you.”sn The hope of his calling. The translation is more formally equivalent for this and the following two phrases, because of the apparently intentional literary force of the original. There is a natural cadence to the three genitive expressions (hope of his calling, wealth of his glorious inheritance, and extraordinary greatness of his power). The essence of the prayer is seen here. Paraphrased it reads as follows: “Since you are enlightened by God’s Spirit, I pray that you may comprehend the hope to which he has called you, the spiritual riches that await the saints in glory, and the spiritual power that is available to the saints now.” Thus, the prayer focuses on all three temporal aspects of our salvation as these are embedded in the genitives—the past (calling), the future (inheritance), and the present (power toward us who believe).
Ephesians 1:18 tn Grk “of the glory of his inheritance.” Here “inheritance” is taken as an attributed genitive and the head noun, “glory,” is thus translated as an adjective, “glorious inheritance.”
Ephesians 1:19 tn Or “immeasurable,” or “surpassing.”
Ephesians 1:19 tn Or “for,” or “to.”
Ephesians 1:19 tn Grk “according to.”
Ephesians 1:19 tn Grk “according to the exercise of the might of his strength.”sn What has been translated as exercise is a term used only of supernatural power in the NT, ἐνέργεια (energeia).

New English Translation (NET)

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

Revised Common Lectionary (Semicontinuous)

Psalm 8[a]

For the music director, according to the gittith style;[b] a psalm of David.

Footnotes

Blessings of Obtaining Wisdom

Footnotes

Footnotes

Psalm 8^[a]

For the music director, according to the gittith style;^[b] a psalm of David.