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January 4, 2023

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Revised Common Lectionary (Semicontinuous)

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

Duration: 1245 days

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).

Exodus 3:1-5

3 Now Moses^[a] was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert^[b] and came to the mountain of God, to Horeb.^[c] ²The angel of the Lord^[d] appeared^[e] to him in^[f] a flame of fire from within a bush.^[g] He looked,^[h] and^[i] the bush was ablaze with fire, but it was not being consumed!^[j] ³So Moses thought,^[k] “I will turn aside to see^[l] this amazing^[m] sight. Why does the bush not burn up?”^[n] ⁴When the Lord^[o] saw that^[p] he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!”^[q] And Moses^[r] said, “Here I am.” ⁵God^[s] said, “Do not approach any closer!^[t] Take your sandals off your feet, for the place where you are standing is holy^[u] ground.”^[v]

Footnotes

Exodus 3:1 sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The Lord’s dealing with Moses will fill the next two chapters.
Exodus 3:1 tn Or “west of the desert,” taking אַחַר (ʾakhar, “behind”) as the opposite of עַל־פְּנֵי (ʿal p^ene, “on the face of, east of”; cf. Gen 16:12; 25:18).
Exodus 3:1 sn “Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.
Exodus 3:2 sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord.
Exodus 3:2 tn The verb וַיֵּרָא (vayyeraʾ) is the Niphal preterite of the verb “to see.” For similar examples of רָאָה (raʾah) in Niphal where the subject “appears,” that is, allows himself to be seen, or presents himself, see Gen 12:7; 35:9; 46:29; Exod 6:3; and 23:17. B. Jacob notes that God appears in this way only to individuals and never to masses of people; it is his glory that appears to the masses (Exodus, 49).
Exodus 3:2 tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.”
Exodus 3:2 sn Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.
Exodus 3:2 tn Heb “And he saw.”
Exodus 3:2 tn The text again uses the deictic particle with vav, וְהִנֵּה (v^ehinneh), traditionally rendered “and behold.” The particle goes with the intense gaze, the outstretched arm, the raised eyebrow—excitement and intense interest: “look, over there.” It draws the reader into the immediate experience of the subject.
Exodus 3:2 tn The construction uses the suffixed negative אֵינֶנּוּ (ʾenennu) to convey the subject of the passive verb: “It was not” consumed. This was the amazing thing, for nothing would burn faster in the desert than a thornbush on fire.
Exodus 3:3 tn Heb “And Moses said.” The implication is that Moses said this to himself.
Exodus 3:3 tn The construction uses the cohortative אָסֻרָה־נָּא (ʾasura-nnaʾ) followed by an imperfect with vav (וְאֶרְאֶה, v^eʾerʾeh) to express the purpose or result (logical sequence): “I will turn aside in order that I may see.”
Exodus 3:3 tn Heb “great.” The word means something extraordinary here. In using this term Moses revealed his reaction to the strange sight and his anticipation that something special was about to happen. So he turned away from the flock to investigate.
Exodus 3:3 tn The verb is an imperfect. Here it has the progressive nuance—the bush is not burning up.
Exodus 3:4 tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did.
Exodus 3:4 tn The particle כִּי (ki, “that”) introduces the noun clause that functions as the direct object of the verb “saw” (R. J. Williams, Hebrew Syntax, 81, §490).
Exodus 3:4 sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.
Exodus 3:4 tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.
Exodus 3:5 tn Heb “And he”; the referent (God) has been specified in the translation for clarity.
Exodus 3:5 sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.
Exodus 3:5 sn The word קֹדֶשׁ (qodesh, “holy”) indicates “set apart, distinct, unique.” What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different—it was holy.
Exodus 3:5 tn The causal clause includes within it a typical relative clause, which is made up of the relative pronoun, then the independent personal pronoun with the participle, and then the preposition with the resumptive pronoun. It would literally be “which you are standing on it,” but the relative pronoun and the resumptive pronoun are combined and rendered, “on which you are standing.”

Hebrews 11:23-31

²³By faith, when Moses was born, his parents hid him^[a] for three months, because they saw the child was beautiful and they were not afraid of the king’s edict. ²⁴By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter, ²⁵choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure. ²⁶He regarded abuse suffered for Christ^[b] to be greater wealth than the treasures of Egypt, for his eyes were fixed on^[c] the reward. ²⁷By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible. ²⁸By faith he kept the Passover and the sprinkling of the blood,^[d] so that the one who destroyed the firstborn would not touch them. ²⁹By faith they crossed the Red Sea as if on dry ground, but when the Egyptians tried it, they were swallowed up. ³⁰By faith the walls of Jericho fell after the people marched around them^[e] for seven days. ³¹By faith Rahab the prostitute escaped the destruction of^[f] the disobedient, because she welcomed the spies in peace.

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Revised Common Lectionary (Semicontinuous)

Psalm 72[a]

For[b] Solomon.

Footnotes

Footnotes

Footnotes

Psalm 72^[a]

For^[b] Solomon.