◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 121 (God will preserve your life); Ezekiel 1:26—2:1 (Ezekiel’s vision of God’s glory); Acts 26:1-18 (Paul preaches before Agrippa) (New English Translation)

Prev Day

May 6, 2025

Next Day

Use the calendar to view readings from this devotional.

May 2025
Su	Mo	Tu	We	Th	Fr	Sa
				1	2	3
4	5	6	7	8	9	10
11	12	13	14	15	16	17
18	19	20	21	22	23	24
25	26	27	28	29	30	31

Return to today's reading

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 121

Psalm 121^[a]

A song of ascents.^[b]

121 I look up^[c] toward the hills.
From where^[d] does my help come?
²My help comes from the Lord,^[e]
the Creator^[f] of heaven and earth.
³May he not allow your foot to slip.
May your Protector^[g] not sleep.^[h]
⁴Look! Israel’s Protector^[i]
does not sleep or slumber.
⁵The Lord is your protector;
the Lord is the shade at your right hand.
⁶The sun will not harm you by day,
or the moon by night.^[j]
⁷The Lord will protect you from all harm;
he will protect your life.
⁸The Lord will protect you in all you do,^[k]
now and forevermore.

Footnotes

Psalm 121:1 sn Psalm 121. The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3-8), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3. The translation assumes that speaker one talks in vv. 1-2, that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4-8. If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two’s response to the words of speaker one. See the note on the word “sleep” at the end of v. 3.
Psalm 121:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
Psalm 121:1 tn Heb “I lift my eyes.”
Psalm 121:1 tn The Hebrew term מֵאַיִן (meʾayin) is interrogative, not relative, in function. Rather than directly stating that his source of help descends from the hills, the psalmist is asking, “From where does my help come?” Nevertheless, the first line does indicate that he is looking toward the hills for help, probably indicating that he is looking up toward the sky, or up toward the temple, in anticipation of supernatural intervention. The psalmist assumes the dramatic role of one needing help. He answers his own question in v. 2.
Psalm 121:2 tn Heb “my help [is] from with the Lord.”
Psalm 121:2 tn Or “Maker.”
Psalm 121:3 tn Heb “the one who guards you.”
Psalm 121:3 tn The prefixed verbal forms following the negative particle אַל (ʾal) appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8. But none of the examples in GKC for this use of the jussive are compelling.
Psalm 121:4 tn Heb “the one who guards Israel.”
Psalm 121:6 sn One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.
Psalm 121:8 tn Heb “your going out and your coming in.”

Ezekiel 1:26-2:1

²⁶Above the platform over their heads was something like a sapphire shaped like a throne. High above on the throne was a form that appeared to be a man. ²⁷I saw an amber glow^[a] like a fire enclosed all around^[b] from his waist up. From his waist down I saw something that looked like fire. There was a brilliant light around it, ²⁸like the appearance of a rainbow in the clouds after the rain.^[c] This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw^[d] it, I threw myself face down, and I heard a voice speaking.

Ezekiel’s Commission

2 He said to me, “Son of man,^[e] stand on your feet and I will speak with you.”

Acts 26:1-18

Paul Offers His Defense

26 So Agrippa^[a] said to Paul, “You have permission^[b] to speak for yourself.” Then Paul held out his hand^[c] and began his defense:^[d]

²“Regarding all the things I have been accused of by the Jews, King Agrippa,^[e] I consider myself fortunate that I am about to make my defense before you today, ³because you are especially^[f] familiar with all the customs and controversial issues^[g] of the Jews. Therefore I ask^[h] you to listen to me patiently. ⁴Now all the Jews know the way I lived^[i] from my youth, spending my life from the beginning among my own people^[j] and in Jerusalem. ⁵They know,^[k] because they have known^[l] me from time past,^[m] if they are willing to testify, that according to the strictest party^[n] of our religion, I lived as a Pharisee.^[o] ⁶And now I stand here on trial^[p] because of my hope in the promise made by God to our ancestors,^[q] ⁷a promise^[r] that our twelve tribes hope to attain as they earnestly serve God^[s] night and day. Concerning this hope the Jews are accusing me,^[t] Your Majesty!^[u] ⁸Why do you people^[v] think^[w] it is unbelievable^[x] that^[y] God raises the dead? ⁹Of course,^[z] I myself was convinced^[aa] that it was necessary to do many things hostile to the name of Jesus the Nazarene. ¹⁰And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received^[ab] from the chief priests, but I also cast my vote^[ac] against them when they were sentenced to death.^[ad] ¹¹I punished^[ae] them often in all the synagogues^[af] and tried to force^[ag] them to blaspheme. Because I was so furiously enraged^[ah] at them, I went to persecute^[ai] them even in foreign cities.

¹²“While doing this very thing,^[aj] as I was going^[ak] to Damascus with authority and complete power^[al] from the chief priests, ¹³about noon along the road, Your Majesty,^[am] I saw a light from heaven,^[an] brighter than the sun, shining everywhere around^[ao] me and those traveling with me. ¹⁴When we had all fallen to the ground, I heard a voice saying to me in Aramaic,^[ap] ‘Saul, Saul, why are you persecuting me? You are hurting yourself^[aq] by kicking against the goads.’^[ar] ¹⁵So I said, ‘Who are you, Lord?’ And the Lord replied,^[as] ‘I am Jesus whom you are persecuting. ¹⁶But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance^[at] as a servant and witness^[au] to the things^[av] you have seen^[aw] and to the things in which I will appear to you. ¹⁷I will rescue^[ax] you from your own people^[ay] and from the Gentiles, to whom^[az] I am sending you ¹⁸to open their eyes so that they turn^[ba] from darkness to light and from the power^[bb] of Satan to God, so that they may receive forgiveness of sins and a share^[bc] among those who are sanctified by faith in me.’

Footnotes

Acts 26:1 sn See the note on King Agrippa in 25:13.
Acts 26:1 tn Grk “It is permitted for you.”
Acts 26:1 tn Or “extended his hand” (a speaker’s gesture).
Acts 26:1 tn Or “and began to speak in his own defense.”
Acts 26:2 sn See the note on King Agrippa in 25:13.
Acts 26:3 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
Acts 26:3 tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”
Acts 26:3 tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”
Acts 26:4 tn Grk “my manner of life.”
Acts 26:4 tn Or “nation.”
Acts 26:5 tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι (hisasi) has to be repeated to connect with the ὅτι (hoti) clause (indirect discourse) in v. 5.
Acts 26:5 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginōskontes) has been translated as a causal adverbial participle.
Acts 26:5 tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”
Acts 26:5 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
Acts 26:5 sn See the note on Pharisee in 5:34.
Acts 26:6 tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”
Acts 26:6 tn Or “forefathers”; Grk “fathers.”
Acts 26:7 tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.
Acts 26:7 tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.
Acts 26:7 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
Acts 26:7 tn Grk “O King!”
Acts 26:8 tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).
Acts 26:8 tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.
Acts 26:8 tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”
Acts 26:8 tn Grk “if”; εἰ has been translated as “that” indicating indirect discourse.
Acts 26:9 tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”
Acts 26:9 tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”
Acts 26:10 tn Grk “by receiving authority.” The participle λαβών (labōn) has been taken instrumentally.
Acts 26:10 tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone—‘to vote against.’…‘when they were sentenced to death, I also voted against them’ Ac 26:10.”
Acts 26:10 tn Grk “when they were being executed,” but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
Acts 26:11 tn Grk “and punishing…I tried.” The participle τιμωρῶν (timōrōn) has been translated as a finite verb due to requirements of contemporary English style. 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.
Acts 26:11 sn See the note on synagogue in 6:9.
Acts 26:11 tn The imperfect verb ἠνάγκαζον (ēnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).
Acts 26:11 tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind—‘to be enraged, to be infuriated, to be insanely angry’…‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”
Acts 26:11 tn Or “I pursued them even as far as foreign cities.”
Acts 26:12 tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.
Acts 26:12 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
Acts 26:12 tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission—‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”
Acts 26:13 tn Grk “O King.”
Acts 26:13 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
Acts 26:13 tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilampsan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.
Acts 26:14 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
Acts 26:14 tn Grk “It is hard for you.”
Acts 26:14 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.
Acts 26:15 tn Grk “said.”
Acts 26:16 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
Acts 26:16 sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.
Acts 26:16 tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”
Acts 26:16 tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eides) in B C*^vid 614 945 1175 1505 1739 1891 2464 sy sa; it is lacking in P⁷⁴ א A C² E Ψ 096 M latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁸ includes the word in brackets, indicating some doubt as to its authenticity.
Acts 26:17 tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumenos) has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.
Acts 26:17 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
Acts 26:17 tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.
Acts 26:18 sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.
Acts 26:18 tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)
Acts 26:18 tn Or “and an inheritance.”

New English Translation (NET)

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

Revised Common Lectionary (Complementary)

Psalm 121[a]

A song of ascents.[b]

Footnotes

Ezekiel’s Commission

Footnotes

Paul Offers His Defense

Footnotes

Psalm 121^[a]

A song of ascents.^[b]