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Book of Common Prayer

Daily Old and New Testament readings based on the Book of Common Prayer.

Duration: 861 days

Psalm 72

Psalm 72^[a]

For^[b] Solomon.

72 O God, grant the king the ability to make just decisions.^[c]
Grant the king’s son^[d] the ability to make fair decisions.^[e]
²Then he will judge^[f] your people fairly,
and your oppressed ones^[g] equitably.
³The mountains will bring news of peace to the people,
and the hills will announce justice.^[h]
⁴He will defend^[i] the oppressed among the people;
he will deliver^[j] the children^[k] of the poor
and crush the oppressor.
⁵People will fear^[l] you^[m] as long as the sun and moon remain in the sky,
for generation after generation.^[n]
⁶He^[o] will descend like rain on the mown grass,^[p]
like showers that drench^[q] the earth.^[r]
⁷During his days the godly will flourish;^[s]
peace will prevail as long as the moon remains in the sky.^[t]
⁸May he rule^[u] from sea to sea,^[v]
and from the Euphrates River^[w] to the ends of the earth.
⁹Before him the coastlands^[x] will bow down,
and his enemies will lick the dust.^[y]
¹⁰The kings of Tarshish^[z] and the coastlands will offer gifts;
the kings of Sheba^[aa] and Seba^[ab] will bring tribute.
¹¹All kings will bow down to him;
all nations will serve him.
¹²For he will rescue the needy^[ac] when they cry out for help,
and the oppressed^[ad] who have no defender.
¹³He will take pity^[ae] on the poor and needy;
the lives of the needy he will save.
¹⁴From harm and violence he will defend them;^[af]
he will value their lives.^[ag]
¹⁵May he live!^[ah] May they offer him gold from Sheba.^[ai]
May they continually pray for him.
May they pronounce blessings on him all day long.^[aj]
¹⁶May there be^[ak] an abundance^[al] of grain in the earth;
on the tops^[am] of the mountains may it^[an] sway.^[ao]
May its^[ap] fruit trees^[aq] flourish^[ar] like the forests of Lebanon.^[as]
May its crops^[at] be as abundant^[au] as the grass of the earth.^[av]
¹⁷May his fame endure.^[aw]
May his dynasty last as long as the sun remains in the sky.^[ax]
May they use his name when they formulate their blessings.^[ay]
May all nations consider him to be favored by God.^[az]
¹⁸The Lord God, the God of Israel, deserves praise.^[ba]
He alone accomplishes amazing things.^[bb]
¹⁹His glorious name deserves praise^[bc] forevermore.
May his majestic splendor^[bd] fill the whole earth.
We agree! We agree!^[be]
²⁰This collection of the prayers of David son of Jesse ends here.^[bf]

Footnotes

Psalm 72:1 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
Psalm 72:1 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
Psalm 72:1 tn Heb “O God, your judgments to [the] king give.”
Psalm 72:1 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
Psalm 72:1 tn Heb “and your justice to [the] son of [the] king.”
Psalm 72:2 tn The prefixed verbal form appears to be an imperfect, not a jussive.
Psalm 72:2 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
Psalm 72:3 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.
Psalm 72:4 tn Heb “judge [for].”
Psalm 72:4 tn The prefixed verbal form appears to be an imperfect, not a jussive.
Psalm 72:4 tn Heb “sons.”
Psalm 72:5 tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.” See Ps 33:8. Some interpreters, with the support of the LXX, prefer to read וְיַאֲרִיךְ (v^eyaʾarikh, “and he [the king in this case] will prolong [days]”), that is, “will live a long time” (cf. NIV, NRSV).
Psalm 72:5 tn God is the addressee (see vv. 1-2).
Psalm 72:5 tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.
Psalm 72:6 tn That is, the king (see vv. 2, 4).
Psalm 72:6 tn The rare term גֵּז (gez) refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.
Psalm 72:6 tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirz^efu). The translation assumes the latter.
Psalm 72:6 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
Psalm 72:7 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
Psalm 72:7 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
Psalm 72:8 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
Psalm 72:8 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
Psalm 72:8 tn Heb “the river,” a reference to the Euphrates.
Psalm 72:9 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
Psalm 72:9 sn As they bow down before him, it will appear that his enemies are licking the dust.
Psalm 72:10 sn Tarshish was a distant western port, the precise location of which is uncertain.
Psalm 72:10 sn Sheba was located in Arabia.
Psalm 72:10 sn Seba was located in Africa.
Psalm 72:12 tn The singular is representative. The typical needy individual here represents the entire group.
Psalm 72:12 tn The singular is representative. The typical oppressed individual here represents the entire group.
Psalm 72:13 tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).
Psalm 72:14 tn Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).
Psalm 72:14 tn Heb “their blood will be precious in his eyes.”
Psalm 72:15 tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (y^ekhi hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).
Psalm 72:15 tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.
Psalm 72:15 tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.
Psalm 72:16 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
Psalm 72:16 tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (s^efiakh, “second growth”).
Psalm 72:16 tn Heb “top” (singular).
Psalm 72:16 tn That is, the grain.
Psalm 72:16 tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
Psalm 72:16 tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (ʾerets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (roʾsh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
Psalm 72:16 tn Heb “fruit.”
Psalm 72:16 tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (v^eyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (vaʿamir, “and [its] crops”).
Psalm 72:16 tn Heb “like Lebanon.”
Psalm 72:16 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (ʿamir, “crops”).
Psalm 72:16 tn The translation assumes that the verb צוּץ (tsuts, “flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.
Psalm 72:16 tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
Psalm 72:17 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
Psalm 72:17 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (y^enayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
Psalm 72:17 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (ʾashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.
Psalm 72:17 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
Psalm 72:18 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
Psalm 72:18 tn Heb “[the] one who does amazing things by himself.”
Psalm 72:19 tn Heb “[be] blessed.”
Psalm 72:19 tn Or “glory.”
Psalm 72:19 tn Heb “surely and surely” (אָמֵן וְאָמֵן [ʾamen v^eʾamen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
Psalm 72:20 tn Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1-2, 10, 33, 42-50, 66-67, 71-72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108-110, 122, 124, 131, 138-145).

Psalm 111

Psalm 111^[a]

111 Praise the Lord!
I will give thanks to the Lord with my whole heart,
in the assembly of the godly and the congregation.
²The Lord’s deeds are great,
eagerly awaited^[b] by all who desire them.
³His work is majestic and glorious,^[c]
and his faithfulness endures^[d] forever.
⁴He does^[e] amazing things that will be remembered;^[f]
the Lord is merciful and compassionate.
⁵He gives^[g] food to his faithful followers;^[h]
he always remembers his covenant.^[i]
⁶He announced that he would do mighty deeds for his people,
giving them a land that belonged to other nations.^[j]
⁷His acts are characterized by^[k] faithfulness and justice;
all his precepts are reliable.^[l]
⁸They are forever firm,
and should be faithfully and properly carried out.^[m]
⁹He delivered his people;^[n]
he ordained that his covenant be observed forever.^[o]
His name is holy and awesome.
¹⁰To obey the Lord is the fundamental principle for wise living;^[p]
all who carry out his precepts acquire good moral insight.^[q]
He will receive praise forever.^[r]

Psalm 113

Psalm 113^[a]

113 Praise the Lord.
Praise, you servants of the Lord,
praise the name of the Lord.
²May the Lord’s name be praised
now and forevermore.
³From east to west^[b]
the Lord’s name is deserving of praise.
⁴The Lord is exalted over all the nations;
his splendor reaches beyond the sky.^[c]
⁵Who can compare to the Lord our God,
who sits on a high throne?^[d]
⁶He bends down to look^[e]
at the sky and the earth.
⁷He raises the poor from the dirt,
and lifts up the needy from the garbage pile,^[f]
⁸that he might seat him with princes,
with the princes of his people.
⁹He makes the barren woman of the family^[g]
a happy mother of children.^[h]
Praise the Lord.

2 Samuel 7:1-17

The Lord Establishes a Covenant with David

7 The king settled into his palace,^[a] for the Lord gave him relief^[b] from all his enemies on all sides.^[c] ²The king said to Nathan the prophet, “Look! I am living in a palace made from cedar, while the ark of God sits in the middle of a tent.” ³Nathan replied to the king, “You should go^[d] and do whatever you have in mind,^[e] for the Lord is with you.” ⁴That night the Lord’s message came to Nathan, ⁵“Go, tell my servant David, ‘This is what the Lord has said: Do you really intend to build a house for me to live in? ⁶I have not lived in a house from the time I brought the Israelites up from Egypt to the present day. Instead, I was traveling with them and living in a tent.^[f] ⁷Wherever I moved among all the Israelites, I did not say^[g] to any of their leaders^[h] whom I appointed to care for^[i] my people Israel, “Why have you not built me a house made from cedar?”’

⁸“So now, say this to my servant David, ‘This is what the Lord of Heaven’s Armies has said: I took you from the pasture and from your work as a shepherd^[j] to make you leader of my people Israel. ⁹I was with you wherever you went, and I defeated^[k] all your enemies before you. Now I will make you as famous as the great men of the earth.^[l] ¹⁰I will establish a place for my people Israel and settle^[m] them there; they will live there and not be disturbed^[n] anymore. Violent men^[o] will not oppress them again, as they did in the beginning ¹¹and during the time when I appointed judges to lead my people Israel. Instead, I will give you relief^[p] from all your enemies. The Lord declares^[q] to you that he himself^[r] will build a dynastic house^[s] for you. ¹²When the time comes for you to die,^[t] I will raise up your descendant, one of your own sons, to succeed you,^[u] and I will establish his kingdom. ¹³He will build a house for my name, and I will make his dynasty permanent.^[v] ¹⁴I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings. ¹⁵But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you. ¹⁶Your house and your kingdom will stand before me^[w] permanently; your dynasty^[x] will be permanent.’” ¹⁷Nathan told David all these words that were revealed to him.^[y]

Footnotes

2 Samuel 7:1 tn Heb “house” (also in the following verse).
2 Samuel 7:1 tn Or “rest.”
2 Samuel 7:1 tn The translation understands the disjunctive clause in v. 1b as circumstantial-causal.
2 Samuel 7:3 tc Several medieval Hebrew mss and the Syriac Peshitta lack this word.
2 Samuel 7:3 tn Heb “all that is in your heart.”
2 Samuel 7:6 tn Heb “in a tent and in a dwelling.” The expression is a hendiadys, using two terms to express one idea.
2 Samuel 7:7 tn Heb “Did I speak a word?” In the Hebrew text the statement is phrased as a rhetorical question.
2 Samuel 7:7 tn Heb “tribes of Israel” (so KJV, NASB, NCV), but the parallel passage in 1 Chr 17:6 has “judges of Israel.”
2 Samuel 7:7 tn Heb “whom I commanded to shepherd” (so NIV, NRSV).
2 Samuel 7:8 tn Heb “and from after the sheep.”
2 Samuel 7:9 tn Heb “cut off.”
2 Samuel 7:9 tn Heb “and I will make for you a great name like the name of the great ones who are in the earth.”
2 Samuel 7:10 tn Heb “plant.”
2 Samuel 7:10 tn Heb “shaken.”
2 Samuel 7:10 tn Heb “the sons of violence.”
2 Samuel 7:11 tn Or “rest.”
2 Samuel 7:11 tn In the Hebrew text the verb is apparently perfect with vav consecutive, which would normally suggest a future sense (“he will declare”; so the LXX, ἀπαγγελεῖ [apangelei]). But the context seems instead to call for a present or past nuance (“he declares” or “he has declared”). The synoptic passage in 1 Chr 17:10 has וָאַגִּד (vaʾaggid, “and I declared”). The construction used in 2 Sam 7:11 highlights this important statement.
2 Samuel 7:11 tn Heb “the Lord.”
2 Samuel 7:11 tn Heb “house,” but used here in a metaphorical sense, referring to a royal dynasty. Here the Lord’s use of the word plays off the literal sense that David had in mind as he contemplated building a temple for the Lord. To reflect this in the English translation the adjective “dynastic” has been supplied.
2 Samuel 7:12 tn Heb, “when your days are full and you lie down with your ancestors.”
2 Samuel 7:12 tn Heb “your seed after you who comes out from your insides.”
2 Samuel 7:13 tn Heb “and I will establish the throne of his kingdom permanently.”
2 Samuel 7:16 tc Heb “before you.” A few medieval Hebrew mss read instead “before me,” which makes better sense contextually. (See also the LXX and the Syriac Peshitta.) The MT reading is probably the result of dittography (note the כ [kaf] at the beginning of the next form), with the extra כ then being interpreted as a pronominal suffix.
2 Samuel 7:16 tn Heb “throne.”
2 Samuel 7:17 tn Heb “according to all these words and according to all this revelation, so Nathan said to David.”

Titus 2:11-3:8

¹¹For the grace of God has appeared, bringing salvation to all people.^[a] ¹²It trains us^[b] to reject godless ways^[c] and worldly desires and to live self-controlled, upright, and godly lives in the present age, ¹³as we wait for the happy fulfillment of our hope in the glorious appearing^[d] of our great God and Savior, Jesus Christ.^[e] ¹⁴He^[f] gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his,^[g] who are eager to do good.^[h] ¹⁵So communicate these things with the sort of exhortation or rebuke^[i] that carries full authority.^[j] Don’t let anyone look down^[k] on you.

Conduct Toward Those Outside the Church

3 Remind them to be subject to rulers and^[l] authorities, to be obedient, to be ready for every good work. ²They must not slander^[m] anyone, but be peaceable, gentle, showing complete courtesy to all people. ³For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. ⁴^[n] But “when the kindness of God our Savior and his love for mankind appeared, ⁵he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, ⁶whom he poured out on us in full measure^[o] through Jesus Christ our Savior. ⁷And so,^[p] since we have been justified by his grace, we become heirs with the confident expectation of eternal life.”^[q]

Summary of the Letter

⁸This saying^[r] is trustworthy, and I want you to insist on such truths,^[s] so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.

Footnotes

Titus 2:11 tn Grk “all men”; but ἀνθρώποις (anthrōpois) is generic here, referring to both men and women.
Titus 2:12 tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.
Titus 2:12 tn Grk “ungodliness.”
Titus 2:13 tn Grk “the blessed hope and glorious appearing.”
Titus 2:13 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, theos) and “savior” (σωτήρ, sōtēr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.
Titus 2:14 tn Grk “who” (as a continuation of the previous clause).
Titus 2:14 tn Or “a people who are his very own.”
Titus 2:14 tn Grk “for good works.”
Titus 2:15 tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elenchō) implies exposing someone’s sin in order to bring correction.
Titus 2:15 tn Grk “speak these things and exhort and rebuke with all authority.”
Titus 2:15 tn Or “let anyone despise you”; or “let anyone disregard you.”
Titus 3:1 tc Most later witnesses (D¹ 0278 1241 1505 M lat sy) have καί (kai, “and”) after ἀρχαῖς (archais, “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
Titus 3:2 tn Or “discredit,” “damage the reputation of.”
Titus 3:4 tn Verses 4-7 are set as poetry in NA²⁸. These verses probably constitute the referent of the expression “this saying” in v. 8.
Titus 3:6 tn Or “on us richly.”
Titus 3:7 tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”
Titus 3:7 tn Grk “heirs according to the hope of eternal life.”
Titus 3:8 sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.
Titus 3:8 tn Grk “concerning these things.”

Luke 1:39-48

Mary and Elizabeth

³⁹In those days^[a] Mary got up and went hurriedly into the hill country, to a town of Judah,^[b] ⁴⁰and entered Zechariah’s house and greeted Elizabeth. ⁴¹When^[c] Elizabeth heard Mary’s greeting, the baby leaped^[d] in her^[e] womb, and Elizabeth was filled with the Holy Spirit.^[f] ⁴²She^[g] exclaimed with a loud voice,^[h] “Blessed are you among women,^[i] and blessed is the child^[j] in your womb! ⁴³And who am I^[k] that the mother of my Lord should come and visit me? ⁴⁴For the instant^[l] the sound of your greeting reached my ears,^[m] the baby in my womb leaped for joy.^[n] ⁴⁵And blessed^[o] is she who believed that^[p] what was spoken to her by^[q] the Lord would be fulfilled.”^[r]

Mary’s Hymn of Praise

⁴⁶And Mary^[s] said,^[t]

“My soul exalts^[u] the Lord,^[v]
⁴⁷and my spirit has begun to rejoice^[w] in God my Savior,
⁴⁸because he has looked upon the humble state of his servant.^[x]
For^[y] from now on^[z] all generations will call me blessed,^[aa]

Footnotes

Luke 1:39 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
Luke 1:39 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
Luke 1:41 tn Grk “And 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. 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 either.
Luke 1:41 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
Luke 1:41 tn The antecedent of “her” is Elizabeth.
Luke 1:41 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
Luke 1:42 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 1:42 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
Luke 1:42 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
Luke 1:42 tn Grk “fruit,” which is figurative here for the child she would give birth to.
Luke 1:43 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (hina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
Luke 1:44 tn Grk “for behold.”
Luke 1:44 tn Grk “when the sound of your greeting [reached] my ears.”
Luke 1:44 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
Luke 1:45 sn Again the note of being blessed makes the key point of the passage about believing God.
Luke 1:45 tn This ὅτι (hoti) clause, technically indirect discourse after πιστεύω (pisteuō), explains the content of the faith, a belief in God’s promise coming to pass.
Luke 1:45 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
Luke 1:45 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”sn This term speaks of completion of something planned (2 Chr 29:35).
Luke 1:46 tc A few witnesses, especially Latin mss, (a b l* Ir^arm Or^lat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.
Luke 1:46 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
Luke 1:46 tn Or “lifts up the Lord in praise.”
Luke 1:46 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
Luke 1:47 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
Luke 1:48 tn See the note on the word “servant” in v. 38.
Luke 1:48 tn Grk “for behold.”
Luke 1:48 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
Luke 1:48 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

Luke 1:48-56

⁴⁸because he has looked upon the humble state of his servant.^[a]
For^[b] from now on^[c] all generations will call me blessed,^[d]
⁴⁹because he who is mighty^[e] has done great things for me, and holy is his name;
⁵⁰from^[f] generation to generation he is merciful^[g] to those who fear^[h] him.
⁵¹He has demonstrated power^[i] with his arm; he has scattered those whose pride wells up from the sheer arrogance^[j] of their hearts.
⁵²He has brought down the mighty^[k] from their thrones, and has lifted up those of lowly position;^[l]
⁵³he has filled the hungry with good things,^[m] and has sent the rich away empty.^[n]
⁵⁴He has helped his servant Israel, remembering^[o] his mercy,^[p]
⁵⁵as he promised^[q] to our ancestors,^[r] to Abraham and to his descendants^[s] forever.”

⁵⁶So^[t] Mary stayed with Elizabeth^[u] about three months^[v] and then returned to her home.

Footnotes

Luke 1:48 tn See the note on the word “servant” in v. 38.
Luke 1:48 tn Grk “for behold.”
Luke 1:48 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
Luke 1:48 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
Luke 1:49 tn Traditionally, “the Mighty One.”
Luke 1:50 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
Luke 1:50 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
Luke 1:50 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
Luke 1:51 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
Luke 1:51 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
Luke 1:52 tn Or “rulers.”
Luke 1:52 tn Or “those of humble position”sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
Luke 1:53 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
Luke 1:53 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
Luke 1:54 tn Or “because he remembered mercy,” understanding the infinitive as causal.
Luke 1:54 tn Or “his [God’s] loyal love.”
Luke 1:55 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalēsen) can be translated in context “as he promised.” God keeps his word.
Luke 1:55 tn Grk “fathers.”
Luke 1:55 tn Grk “his seed” (an idiom for offspring or descendants).
Luke 1:56 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
Luke 1:56 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
Luke 1:56 sn As is typical with Luke the timing is approximate (about three months), not specific.

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Book of Common Prayer

Psalm 72[a]

For[b] Solomon.

Footnotes

Psalm 111[a]

Footnotes

Psalm 113[a]

Footnotes

The Lord Establishes a Covenant with David

Footnotes

Conduct Toward Those Outside the Church

Summary of the Letter

Footnotes

Mary and Elizabeth

Mary’s Hymn of Praise

Footnotes

Footnotes

Psalm 72^[a]

For^[b] Solomon.

Psalm 111^[a]

Psalm 113^[a]