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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

Duration: 1245 days

Psalm 29

Psalm 29^[a]

A psalm of David.

29 Acknowledge the Lord, you heavenly beings,^[b]
acknowledge the Lord’s majesty and power.^[c]
²Acknowledge the majesty of the Lord’s reputation.^[d]
Worship the Lord in holy attire.^[e]
³The Lord’s shout is heard over the water;^[f]
the majestic God thunders,^[g]
the Lord appears over the surging water.^[h]
⁴The Lord’s shout is powerful,^[i]
the Lord’s shout is majestic.^[j]
⁵The Lord’s shout breaks^[k] the cedars,
the Lord shatters^[l] the cedars of Lebanon.^[m]
⁶He makes them skip like a calf,
Lebanon and Sirion^[n] like a young ox.^[o]
⁷The Lord’s shout strikes^[p] with flaming fire.^[q]
⁸The Lord’s shout shakes^[r] the wilderness,
the Lord shakes the wilderness of Kadesh.^[s]
⁹The Lord’s shout bends^[t] the large trees^[u]
and strips^[v] the leaves from the forests.^[w]
Everyone in his temple says, “Majestic!”^[x]
¹⁰The Lord sits enthroned over the engulfing waters,^[y]
the Lord sits enthroned^[z] as the eternal king.
¹¹The Lord gives^[aa] his people strength;^[ab]
the Lord grants his people security.^[ac]

Footnotes

Psalm 29:1 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
Psalm 29:1 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (ʾelim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.tn The phrase בְּנֵי אֵלִים (b^ene ʾelim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.
Psalm 29:1 tn Or “ascribe to the Lord glory and strength.”
Psalm 29:2 tn Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)
Psalm 29:2 tn That is, properly dressed for the occasion.
Psalm 29:3 tn Heb “the voice of the Lord [is] over the water.” As the next line makes clear, the “voice of the Lord” is here the thunder that accompanies a violent storm. The psalm depicts the Lord in the role of a warrior-king, so the thunder is his battle cry, as it were.
Psalm 29:3 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the Lord coming in the storm to do battle with his enemies and to vindicate his people.
Psalm 29:3 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the Lord is depicted as elevated above and sovereign over the raging waters.
Psalm 29:4 tn Heb “the voice of the Lord [is] accompanied by strength.”
Psalm 29:4 tn Heb “the voice of the Lord [is] accompanied by majesty.”
Psalm 29:5 tn The Hebrew participial form draws attention to the durative nature of the action being described.
Psalm 29:5 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
Psalm 29:5 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
Psalm 29:6 sn Sirion is another name for Mount Hermon (Deut 3:9).
Psalm 29:6 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
Psalm 29:7 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the Lord’s shout is accompanied by “flames of fire,” that is, lightning bolts.
Psalm 29:7 sn The Lord’s shout strikes with flaming fire. The short line has invited textual emendation, but its distinct, brief form may highlight the statement, which serves as the axis of a chiastic structure encompassing vv. 5-9: (A) the Lord’s shout destroys the forest (v. 5); (B) the Lord’s shout shakes the terrain (v. 6); (C) the Lord’s shout is accompanied by destructive lightning (v. 7); (B´) the Lord’s shout shakes the terrain (v. 8); (A´) the Lord’s shout destroys the forest (v. 9).
Psalm 29:8 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
Psalm 29:8 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
Psalm 29:9 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
Psalm 29:9 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the Lord’s shout gives birth to deer” is absurd. In light of the parallelism (note “forests” in the next line) and v. 5, it is preferable to emend אַיָּלוֹת (ʾayyalot, “deer”) to אֵילוֹת (ʾelot, “large trees”) understanding the latter as an alternate form of the usual plural form אַיָּלִים (ʾayyalim).
Psalm 29:9 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
Psalm 29:9 tn The usual form of the plural of יַעַר (yaʿar, “forest”) is יְעָרִים (y^eʿarim). For this reason some propose an emendation to יְעָלוֹת (y^e’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
Psalm 29:9 tn Heb “In his temple, all of it says, ‘Glory.’”
Psalm 29:10 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
Psalm 29:10 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
Psalm 29:11 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
Psalm 29:11 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
Psalm 29:11 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf.

2 Chronicles 5:2-14

Solomon Moves the Ark into the Temple

²Then Solomon convened Israel’s elders—all the leaders of the Israelite tribes and families—in Jerusalem, so they could witness the transferal of the ark of the covenant of the Lord from the City of David^[a] (that is, Zion).^[b] ³All the men of Israel assembled before the king during the festival^[c] in the seventh month.^[d] ⁴When all Israel’s elders had arrived, the Levites lifted the ark. ⁵The priests and Levites carried the ark, the tent where God appeared to his people,^[e] and all the holy items in the tent.^[f] ⁶Now King Solomon and all the Israelites who had assembled with him went on ahead of the ark and sacrificed more sheep and cattle than could be counted or numbered.^[g]

⁷The priests brought the ark of the covenant of the Lord to its assigned^[h] place in the inner sanctuary of the temple, in the Most Holy Place under the wings of the cherubim. ⁸The cherubim’s wings extended over the place where the ark sat; the cherubim overshadowed the ark and its poles.^[i] ⁹The poles were so long their ends extending out from the ark were visible from in front of the inner sanctuary, but they could not be seen from beyond that point.^[j] They have remained there to this very day. ¹⁰There was nothing in the ark except the two tablets Moses had placed there in Horeb.^[k] (It was there that^[l] the Lord made a covenant with the Israelites after he brought them out of the land of Egypt.)

¹¹The priests left the Holy Place.^[m] All the priests who participated had consecrated themselves, no matter which division they represented.^[n] ¹²All the Levites who were musicians, including Asaph, Heman, Jeduthun, and their sons and relatives, wore linen. They played cymbals and stringed instruments as they stood east of the altar. They were accompanied by 120 priests who blew trumpets. ¹³The trumpeters and musicians played together, praising and giving thanks to the Lord. Accompanied by trumpets, cymbals, and other instruments, they loudly praised the Lord, singing:^[o] “Certainly he is good; certainly his loyal love endures!” Then a cloud filled the Lord’s temple.^[p] ¹⁴The priests could not carry out their duties^[q] because of the cloud; the Lord’s splendor filled God’s temple.

Footnotes

2 Chronicles 5:2 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
2 Chronicles 5:2 tn Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to Jerusalem to bring up the ark of the covenant of the Lord from the City of David (it is Zion).”
2 Chronicles 5:3 sn This festival in the seventh month was the Feast of Tabernacles, see Lev 23:34.
2 Chronicles 5:3 sn The seventh month would be September-October in modern reckoning.
2 Chronicles 5:5 tn Heb “the tent of assembly.”sn See Exod 33:7-11.
2 Chronicles 5:5 tn Heb “and they carried the ark of the Lord…. The priests and the Levites carried them.”
2 Chronicles 5:6 tn Heb “And King Solomon and all the assembly of Israel, those who had been gathered to him, [were] before the ark, sacrificing sheep and cattle which could not be counted or numbered because of the abundance.”
2 Chronicles 5:7 tn The word “assigned” is supplied in the translation for clarification.
2 Chronicles 5:8 sn These poles were used to carry the ark. The Levites were to carry it with the poles on their shoulders. See Exod 25:13-15; 1 Chr 15:15.
2 Chronicles 5:9 tn Heb “they could not be seen outside.”
2 Chronicles 5:10 sn Horeb is another name for Mount Sinai (cf. Exod 3:1).
2 Chronicles 5:10 tn Heb “in Horeb where.”
2 Chronicles 5:11 tn Heb “and when the priests went from the holy place.” The syntactical relationship of this temporal clause to the following context is unclear. Perhaps the thought is completed in v. 14 after a lengthy digression.
2 Chronicles 5:11 tn Heb “Indeed [or “for”] all the priests who were found consecrated themselves without guarding divisions.”
2 Chronicles 5:13 tn Heb “like one were the trumpeters and the musicians, causing one voice to be heard, praising and giving thanks to the Lord, and while raising a voice with trumpets and with cymbals and with instruments of music, and while praising the Lord.”
2 Chronicles 5:13 tn Heb “and the house was filled with a cloud, the house of the Lord.”
2 Chronicles 5:14 tn Heb “were not able to stand to serve.”

Acts 26:19-29

¹⁹“Therefore, King Agrippa,^[a] I was not disobedient^[b] to the heavenly^[c] vision, ²⁰but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea,^[d] and to the Gentiles, that they should repent and turn to God,^[e] performing deeds consistent with^[f] repentance. ²¹For this reason the Jews, after they seized me while I was in the temple courts,^[g] were trying to kill me. ²²I have experienced^[h] help from God to this day, and so I stand testifying to both small and great, saying nothing except^[i] what the prophets and Moses said^[j] was going to happen: ²³that^[k] the Christ^[l] was to suffer and be the first to rise from the dead, to proclaim light both to our people^[m] and to the Gentiles.”^[n]

²⁴As Paul^[o] was saying these things in his defense, Festus^[p] exclaimed loudly, “You have lost your mind,^[q] Paul! Your great learning is driving you insane!” ²⁵But Paul replied,^[r] “I have not lost my mind, most excellent Festus,^[s] but am speaking^[t] true and rational^[u] words. ²⁶For the king knows about these things, and I am speaking freely^[v] to him,^[w] because I cannot believe^[x] that any of these things has escaped his notice,^[y] for this was not done in a corner.^[z] ²⁷Do you believe the prophets,^[aa] King Agrippa?^[ab] I know that you believe.” ²⁸Agrippa^[ac] said to Paul, “In such a short time are you persuading me to become a Christian?”^[ad] ²⁹Paul replied, “I pray to God that whether in a short or a long time^[ae] not only you but also all those who are listening to me today could become such as I am, except for these chains.”^[af]

Footnotes

Acts 26:19 sn See the note on King Agrippa in 25:13.
Acts 26:19 sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.
Acts 26:19 tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”
Acts 26:20 tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”
Acts 26:20 sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.
Acts 26:20 tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.
Acts 26:21 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
Acts 26:22 tn Grk “So experiencing…I stand.” The participle τυχών (tuchōn) has been translated as a finite verb due to requirements of contemporary English style.
Acts 26:22 tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”
Acts 26:22 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
Acts 26:23 tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”
Acts 26:23 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
Acts 26:23 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
Acts 26:23 sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.
Acts 26:24 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
Acts 26:24 sn See the note on Porcius Festus in 24:27.
Acts 26:24 tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.
Acts 26:25 tn Grk “said.”
Acts 26:25 sn See the note on Porcius Festus in 24:27.
Acts 26:25 tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”
Acts 26:25 tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality…ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”
Acts 26:26 tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46.—26:26.” This could refer to boldness in speaking here.
Acts 26:26 tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.
Acts 26:26 tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).
Acts 26:26 tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”
Acts 26:26 tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.
Acts 26:27 sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.
Acts 26:27 sn See the note on King Agrippa in 25:13.
Acts 26:28 sn See the note on King Agrippa in 25:13.
Acts 26:28 tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.sn The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.
Acts 26:29 tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”
Acts 26:29 sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Psalm 29[a]

A psalm of David.

Footnotes

Solomon Moves the Ark into the Temple

Footnotes

Footnotes

Psalm 29^[a]