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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 56

Psalm 56^[a]

For the music director, according to the yonath-elem-rekhoqim style;^[b] a prayer^[c] of David, written when the Philistines captured him in Gath.^[d]

56 Have mercy on me, O God, for men are attacking me.^[e]
All day long hostile enemies^[f] are tormenting me.^[g]
²Those who anticipate my defeat^[h] attack me all day long.
Indeed,^[i] many are fighting against me, O Exalted One.^[j]
³When^[k] I am afraid,
I trust in you.
⁴In God—I boast in his promise^[l]—
in God I trust; I am not afraid.
What can mere men^[m] do to me?^[n]
⁵All day long they cause me trouble;^[o]
they make a habit of plotting my demise.^[p]
⁶They stalk^[q] and lurk;^[r]
they watch my every step,^[s]
as^[t] they prepare to take my life.^[u]
⁷Because they are bent on violence, do not let them escape.^[v]
In your anger^[w] bring down the nations,^[x] O God.
⁸You keep track of my misery.^[y]
Put my tears in your leather container.^[z]
Are they not recorded in your scroll?^[aa]
⁹My enemies will turn back when I cry out to you for help;^[ab]
I know that God is on my side.^[ac]
¹⁰In God—I boast in his promise^[ad]—
in the Lord—I boast in his promise^[ae]—
¹¹in God I trust; I am not afraid.
What can mere men^[af] do to me?^[ag]
¹²I am obligated to fulfill the vows I made to you, O God;^[ah]
I will give you the thank offerings you deserve,^[ai]
¹³when you deliver^[aj] my life from death.
You keep my feet from stumbling,^[ak]
so that I might serve^[al] God as I enjoy life.^[am]

Footnotes

Psalm 56:1 sn Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.
Psalm 56:1 tn The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.
Psalm 56:1 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16 and 57-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
Psalm 56:1 sn According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15).
Psalm 56:1 tn According to BDB 983 s.v. II שָׁאַף, the verb is derived from שָׁאַף (shaʾaf, “to trample, crush”) rather than the homonymic verb “pant after.”
Psalm 56:1 tn Heb “a fighter.” The singular is collective for his enemies (see vv. 5-6). The Qal of לָחַם (lakham, “fight”) also occurs in Ps 35:1.
Psalm 56:1 tn The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.
Psalm 56:2 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.
Psalm 56:2 tn Or “for.”
Psalm 56:2 tn Some take the Hebrew term מָרוֹם (marom, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIV “in their pride”). The present translation assumes the term is a divine title here. The Lord is pictured as enthroned “on high” in Ps 92:8. (Note the substantival use of the term in Isa 24:4 and see C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:34), who prefer to place the term at the beginning of the next verse.)
Psalm 56:3 tn Heb “[in] a day.”
Psalm 56:4 tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.
Psalm 56:4 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.
Psalm 56:4 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
Psalm 56:5 tn Heb “my affairs they disturb.” For other instances of דָּבָר (davar) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (ʿatsav, “to hurt”) occurs only here and in Isa 63:10, where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.”
Psalm 56:5 tn Heb “against me [are] all their thoughts for harm.”
Psalm 56:6 tn The verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 59:3.
Psalm 56:6 tn Or “hide.”
Psalm 56:6 tn Heb “my heels.”
Psalm 56:6 tn Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”
Psalm 56:6 tn Heb “they wait [for] my life.”
Psalm 56:7 tc Heb “because of wickedness, deliver them.” As it stands, the MT makes no sense. The translation assumes that the negative particle אַיִן (ʾayin, “there is not,”) was lost due to haplography because of its similarity to the immediately preceding אָוֶן (ʾaven, “wickedness”) as suggested by BHS with external support. Also, פַּלֵּט (pallet) is read as the noun “deliverance” instead of as an imperative verb (each has the same form). Even so, the presence of an imperative in the next line (note “bring down”) suggests that this line should be translated as a prayer as well, “may there not be deliverance to them.”
Psalm 56:7 tn Heb “in anger.” The pronoun “your” is supplied in the translation for clarification.
Psalm 56:7 tn Or perhaps “people” in a general sense.
Psalm 56:8 tn Heb “my wandering you count, you.” The Hebrew term נֹד (nod, “wandering,” derived from the verbal root נוֹד, nod, “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר (safar, “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”
Psalm 56:8 tn Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד (noʾd, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.
Psalm 56:8 tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).
Psalm 56:9 tn Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (ʾaz, “then”) is probably used here to draw attention to the following statement.
Psalm 56:9 tn Heb “this I know, that God is for me.”
Psalm 56:10 tn Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4, then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.
Psalm 56:10 tn The phrase “in the Lord” parallels “in God” in the first line. Once again the psalmist parenthetically remarks “I boast in [his] word” before completing the sentence in v. 11.
Psalm 56:11 tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”
Psalm 56:11 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
Psalm 56:12 tn Heb “upon me, O God, [are] your vows.”
Psalm 56:12 tn Heb “I will repay thank-offerings to you.”
Psalm 56:13 tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the Lord intervened on the psalmist’s behalf. In this case one may translate, “for you have delivered.” Other options include taking the perfect as (3) generalizing (“for you deliver”) or (4) rhetorical (“for you will”).
Psalm 56:13 tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.
Psalm 56:13 tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.
Psalm 56:13 tn Heb “in the light of life.” The phrase is used here and in Job 33:30.

Jeremiah 1:11-19

Visions Confirming Jeremiah’s Call and Commission

¹¹Later the Lord’s message came to me, “What do you see, Jeremiah?” I answered, “I see a branch of an almond tree.” ¹²Then the Lord said, “You have observed correctly. This means^[a] I am watching to make sure my threats are carried out.”^[b]

¹³The Lord’s message came to me a second time, “What do you see?” I answered, “I see a pot of boiling water; it is tipped away from the north.”^[c] ¹⁴Then the Lord said, “From the north^[d] destruction will break out on all who live in the land. ¹⁵For I will soon summon all the peoples of the kingdoms of the north,” says the Lord. “They will come and their kings will set up their thrones^[e] near the entrances of the gates of Jerusalem. They will attack all the walls surrounding it and all the towns in Judah.^[f] ¹⁶In this way^[g] I will pass sentence^[h] on the people of Jerusalem and Judah^[i] because of all their wickedness. For they rejected me and offered sacrifices to other gods, worshiping what they made with their own hands.^[j]

¹⁷“But you, Jeremiah,^[k] get yourself ready!^[l] Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them.^[m] ¹⁸I, the Lord,^[n] hereby promise to make you^[o] as strong as a fortified city, an iron pillar, and a bronze wall. You will be able to stand up against all who live in^[p] the land, including the kings of Judah, its officials, its priests and all the people of the land. ¹⁹They will attack you but they will not be able to overcome you, for I will be with you to rescue you,” says the Lord.

Footnotes

Jeremiah 1:12 tn This represents the Hebrew particle (כִּי, ki) that is normally rendered “for” or “because.” The particle here is meant to give the significance of the vision, not the rationale for the statement “you have observed correctly.”
Jeremiah 1:12 tn Heb “watching over my word to do it.”sn There is a play on the Hebrew word for “almond tree” (שָׁקֵד, shaqed) and the word “watching” (שֹׁקֵד, shoqed). The vision is not the prophecy but is simply the occasion for the prophecy. Getting Jeremiah to say shaqed (almond tree) becomes the occasion for God to announce he is shoqed (watching). The verb refers to someone watching over someone or something in preparation for action. Compare Jer 1:13-14 and Amos 7:7-8; 8:1-2, which each follow the formula of God asking the prophet what he sees and then giving a prophecy based on a sound play. Here the play on words announces the certainty and imminence of the Lord carrying out the covenant curses of Lev 26 and Deut 28 threatened by the earlier prophets.
Jeremiah 1:13 tn Heb “its face is away from the north.”
Jeremiah 1:14 sn This works like the sound play in 1:11-12 (see note at 1:12), although the word “north” is repeated with the same meaning both times. The boiling pot is only relevant as a scene that prompts Jeremiah to say “north,” which is the jumping off point for giving the prophecy.
Jeremiah 1:15 tn Heb “they will each set up.” The pronoun “they” refers back to the “kingdoms” in the preceding sentence. However, kingdoms do not sit on thrones; their kings do. This is an example of a figure of speech called metonymy, where the kingdom is put for its king. For a similar use see 2 Chr 12:8.
Jeremiah 1:15 tn Or “They will come and set up their thrones in the entrances of the gates of Jerusalem. They will destroy all the walls surrounding it and also destroy all the towns in Judah.” The text of v. 15b reads in Hebrew, “they will each set up his throne [near? in?] the entrance of the gates of Jerusalem and against all its walls…and against all the towns….” Commentators are divided over whether the passage refers to the kings setting up their thrones after victory in preparation for passing judgment on their defeated enemies in the city or whether it refers to setting up siege against it. There is no Hebrew preposition before the word for “the entrance” so that it could be “in” (which would imply victory) or “at/near” (which would imply siege), and the same verb + object (i.e., “they will set up their thrones”) governs all the locative statements. It is most often taken to refer to the aftermath of victory because of the supposed parallel in Jer 43:8-13 and the supposed fulfillment in Jer 39:3. Though this may fit well with the first part of the compound expression, it does not fit well with the latter part, which is most naturally taken to refer to hostile attacks against Jerusalem and the other cities of Judah. The translation given in the text is intended to reflect the idea of an army setting up for siege. The alternate translation is intended to reflect the other view.
Jeremiah 1:16 tn The Hebrew particle (the vav [ו] consecutive), which is often rendered in some English versions as “and” and in others is simply left untranslated, is rendered here epexegetically, reflecting a summary statement.
Jeremiah 1:16 sn The Hebrew idiom (literally “I will speak my judgments against”) is found three other times in Jeremiah (4:12; 39:5; 52:9), where it is followed by the carrying out of the sentence. Here the carrying out of the sentence precedes in v. 15.
Jeremiah 1:16 tn Heb “on them.” The antecedent goes back to Jerusalem and the cities of Judah (i.e., the people in them) in v. 15.
Jeremiah 1:16 tn That is, idols.
Jeremiah 1:17 tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the Lord’s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses.
Jeremiah 1:17 tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3; 40:7, and 1 Pet 1:13 in the NT.
Jeremiah 1:17 tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.
Jeremiah 1:18 tn See the note on “Jeremiah” at the beginning of v. 17.
Jeremiah 1:18 tn Heb “today I have made you.” The Hebrew verb form here emphasizes the certainty of a yet future act; the Lord is promising to protect Jeremiah from any future attacks which may result from his faithfully carrying out his commission. See a similar use of the same Hebrew verb tense in v. 9, and see the translator’s note there.
Jeremiah 1:18 tn Heb “I make you a fortified city…against all the land….” The words “as strong as,” “You will be able to stand,” “who live in,” and “all [before “the people”]” are given to clarify the meaning of the metaphor.

Luke 19:41-44

Jesus Weeps for Jerusalem under Judgment

⁴¹Now^[a] when Jesus^[b] approached^[c] and saw the city, he wept over it, ⁴²saying, “If you had only known on this day,^[d] even you, the things that make for peace!^[e] But now they are hidden^[f] from your eyes. ⁴³For the days will come upon you when your enemies will build^[g] an embankment^[h] against you and surround you and close in on you from every side. ⁴⁴They will demolish you^[i]—you and your children within your walls^[j]—and they will not leave within you one stone^[k] on top of another,^[l] because you did not recognize the time of your visitation from God.”^[m]

Footnotes

Luke 19:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Luke 19:41 tn Grk “he.”
Luke 19:41 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
Luke 19:42 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
Luke 19:42 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
Luke 19:42 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
Luke 19:43 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.
Luke 19:43 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
Luke 19:44 tn Grk “They will raze you to the ground.” sn The singular pronoun you refers to the city of Jerusalem personified.
Luke 19:44 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
Luke 19:44 sn (Not) one stone on top of another is an idiom for total destruction.
Luke 19:44 tn Grk “leave stone on stone.”
Luke 19:44 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

Psalm 56[a]

For the music director, according to the yonath-elem-rekhoqim style;[b] a prayer[c] of David, written when the Philistines captured him in Gath.[d]

Footnotes

Visions Confirming Jeremiah’s Call and Commission

Footnotes

Jesus Weeps for Jerusalem under Judgment

Footnotes

Psalm 56^[a]

For the music director, according to the yonath-elem-rekhoqim style;^[b] a prayer^[c] of David, written when the Philistines captured him in Gath.^[d]