◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 29 (The voice of God upon the waters); 1 Samuel 16:1-13 (David anointed king by Samuel); 1 Timothy 4:11-16 (Gift of prophecy with laying on of hands) (New English Translation)

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January 8, 2027

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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.

1 Samuel 16:1-13

Samuel Anoints David as King

16 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel.^[a] Fill your horn with olive oil and go. I am sending you to Jesse in Bethlehem, for I have selected a king for myself from among his sons.”^[b]

²Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you^[c] and say, ‘I have come to sacrifice to the Lord.’ ³Then invite Jesse to the sacrifice, and I will show you what you should do. You will anoint for me the one I point out^[d] to you.”

⁴Samuel did what the Lord told him.^[e] When he arrived in Bethlehem, the elders of the city were afraid to meet him. They^[f] said, “Do you come in peace?” ⁵He replied, “Yes, in peace. I have come to sacrifice to the Lord. Consecrate yourselves and come with me to the sacrifice.” So he consecrated Jesse and his sons and invited them to the sacrifice.

⁶When they arrived, Samuel^[g] noticed^[h] Eliab and said to himself,^[i] “Surely, here before the Lord stands his chosen king.”^[j] ⁷But the Lord said to Samuel, “Don’t be impressed by^[k] his appearance or his height, for I have rejected him. God does not view things the way people do.^[l] People look on the outward appearance,^[m] but the Lord looks at the heart.”

⁸Then Jesse called Abinadab and presented him to Samuel.^[n] But Samuel^[o] said, “The Lord has not chosen this one either.” ⁹Then Jesse presented^[p] Shammah. But Samuel said, “The Lord has not chosen this one either.” ¹⁰Jesse presented seven of his sons to Samuel.^[q] But Samuel said to Jesse, “The Lord has not chosen any of these.” ¹¹Then Samuel asked Jesse, “Is that all the young men?” Jesse^[r] replied, “There is still the youngest one, but he’s taking care of the flock.” Samuel said to Jesse, “Send and get him, for we cannot turn our attention to other things until he comes here.”

¹²So Jesse had him brought in.^[s] Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one.” ¹³So Samuel took the horn full of olive oil and anointed him in the presence of his brothers. The Spirit of the Lord rushed upon David from that day onward. Then Samuel got up and went to Ramah.

1 Timothy 4:11-16

¹¹Command and teach these things. ¹²Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness,^[a] and purity. ¹³Until I come, give attention to the public reading of scripture,^[b] to exhortation, to teaching. ¹⁴Do not neglect the spiritual gift you have,^[c] given to you and confirmed by prophetic words^[d] when the elders laid hands on you.^[e] ¹⁵Take pains with these things; be absorbed in them, so that everyone will see your progress.^[f] ¹⁶Be conscientious about how you live and what you teach.^[g] Persevere in this, because by doing so you will save both yourself and those who listen to you.

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Psalm 29[a]

A psalm of David.

Footnotes

Samuel Anoints David as King

Footnotes

Footnotes

Psalm 29^[a]