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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 53

Psalm 53^[a]

For the music director, according to the machalath style;^[b] a well-written song^[c] by David.

53 Fools say to themselves,^[d] “There is no God.”^[e]
They sin and commit evil deeds;^[f]
none of them does what is right.^[g]
²God looks down from heaven^[h] at the human race,^[i]
to see if there is anyone who is wise^[j] and seeks God.^[k]
³Everyone rejects God;^[l]
they are all morally corrupt.^[m]
None of them does what is right,^[n]
not even one!
⁴All those who behave wickedly^[o] do not understand^[p]—
those who devour my people as if they were eating bread,
and do not call out to God.
⁵They are absolutely terrified,^[q]
even by things that do not normally cause fear.^[r]
For God annihilates^[s] those who attack you.^[t]
You are able to humiliate them because God has rejected them.^[u]
⁶I wish the deliverance^[v] of Israel would come from Zion!
When God restores the well-being of his people,^[w]
may Jacob rejoice,^[x]
may Israel be happy!^[y]

Footnotes

Psalm 53:1 sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5-6, and in the use of the divine name. Ps 14 uses “the Lord” (יְהוָה, y^ehvah, “Yahweh”) in vv. 2a, 4, 6, and 7, while Ps 53 employs “God” (אֱלֹהִים, ’elohim) throughout, as one might expect in Pss 42-83, where the name “Yahweh” is relatively infrequent. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.
Psalm 53:1 tn The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.
Psalm 53:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.
Psalm 53:1 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
Psalm 53:1 sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
Psalm 53:1 tn Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (ʿalilah, “a deed”) instead of עָוֶל (ʿaval, “injustice”). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism—living as if there is no God who will hold them accountable for their actions—makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
Psalm 53:1 tn Heb “there is none that does good.”
Psalm 53:2 sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.
Psalm 53:2 tn Heb “upon the sons of man.”
Psalm 53:2 tn Or “acts wisely.” The Hiphil is exhibitive.
Psalm 53:2 tn That is, who seeks to have a relationship with God by obeying and worshiping him.
Psalm 53:3 tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol, “the whole/all”) instead of כֻּלּוֹ (kullo, “all of it”) and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).
Psalm 53:3 tn Heb “together they are corrupt.”
Psalm 53:3 tn Heb “there is none that does good.”
Psalm 53:4 tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”
Psalm 53:4 tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).
Psalm 53:5 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (“absolutely”).
Psalm 53:5 tn Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.
Psalm 53:5 tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7.
Psalm 53:5 tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”
Psalm 53:5 tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.
Psalm 53:6 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
Psalm 53:6 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (sh^evut) is apparently a cognate accusative of שׁוּב (shuv).
Psalm 53:6 tn The verb form is jussive.
Psalm 53:6 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

2 Kings 4:1-7

Elisha Helps a Widow and Her Sons

4 Now a wife of one of the prophets^[a] appealed^[b] to Elisha for help, saying, “Your servant, my husband is dead. You know that your servant was a loyal follower of the Lord.^[c] Now the creditor is coming to take away my two boys to be his servants.” ²Elisha said to her, “What can I do for you? Tell me, what do you have in the house?” She answered, “Your servant has nothing in the house except a small jar of olive oil.” ³He said, “Go and ask all your neighbors for empty containers.^[d] Get as many as you can.^[e] ⁴Go and close the door behind you and your sons. Pour the olive oil into all the containers;^[f] set aside each one when you have filled it.” ⁵So she left him and closed the door behind her and her sons. As they were bringing the containers to her, she was pouring the olive oil. ⁶When the containers were full, she said to one of her sons,^[g] “Bring me another container.” But he answered her, “There are no more.” Then the olive oil stopped flowing. ⁷She went and told the prophet.^[h] He said, “Go, sell the olive oil. Repay your creditor, and then you and your sons can live off the rest of the profit.”

Luke 9:10-17

The Feeding of the Five Thousand

¹⁰When^[a] the apostles returned,^[b] they told Jesus^[c] everything they had done. Then^[d] he took them with him and they withdrew privately to a town^[e] called Bethsaida.^[f] ¹¹But when the crowds found out, they followed him. He^[g] welcomed them, spoke to them about the kingdom of God,^[h] and cured those who needed healing.^[i] ¹²Now the day began to draw to a close,^[j] so^[k] the twelve came and said to Jesus,^[l] “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging^[m] and food, because we are in an isolated place.”^[n] ¹³But he said to them, “You^[o] give them something to eat.” They^[p] replied,^[q] “We have no more than five loaves and two fish—unless^[r] we go^[s] and buy food^[t] for all these people.” ¹⁴(Now about 5,000 men^[u] were there.)^[v] Then^[w] he said to his disciples, “Have^[x] them sit down in groups of about fifty each.” ¹⁵So they did as Jesus directed,^[y] and the people^[z] all sat down.

¹⁶Then^[aa] he took the five loaves and the two fish, and looking up to heaven he gave thanks^[ab] and broke them. He gave them to the disciples to set before the crowd. ¹⁷They all ate and were satisfied, and what was left over^[ac] was picked up—twelve baskets of broken pieces.

Footnotes

Luke 9:10 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 9:10 tn The participle ὑποστρέψαντες (hupostrepsantes) has been taken temporally.
Luke 9:10 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
Luke 9:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 9:10 tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (eis topon erēmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (eis topon erēmon poleōs kaloumenēs Bēthsaida, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [ƒ^1,13] [565] M) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (eis kōmēn legomenēn Bēdsaida, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (eis kōmēn kaloumenēn Bēthsaida eis topon erēmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (eis topon kaloumenon Bēthsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, eis polin kaloumenēn Bēthsaida) is supported by (P⁷⁵) א¹ B L Ξ* 33 2542 co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others—both internally and externally—is the one that stands behind the translation and is found in the text of NA²⁸.tn Or “city.”
Luke 9:10 sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.
Luke 9:11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 9:11 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
Luke 9:11 sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).
Luke 9:12 tn Grk “the day began to decline,” looking to the approach of sunset.
Luke 9:12 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
Luke 9:12 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
Luke 9:12 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
Luke 9:12 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (hōde) has not been translated.
Luke 9:13 tn Here the pronoun ὑμεῖς (humeis) is used, making “you” in the translation emphatic.
Luke 9:13 tn Here δέ (de) has not been translated.
Luke 9:13 tn Grk “said.”
Luke 9:13 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
Luke 9:13 tn The participle πορευθέντες (poreuthentes) has been taken as indicating attendant circumstance.
Luke 9:13 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
Luke 9:14 tn The Greek text reads here ἄνδρες (andres)—that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).
Luke 9:14 sn This is a parenthetical note by the author.
Luke 9:14 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 9:14 tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).
Luke 9:15 tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως (houtōs, “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
Luke 9:15 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
Luke 9:16 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 9:16 sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”
Luke 9:17 sn There was more than enough for everybody, as indicated by the gathering of what was left over.

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

Psalm 53[a]

For the music director, according to the machalath style;[b] a well-written song[c] by David.

Footnotes

Elisha Helps a Widow and Her Sons

Footnotes

The Feeding of the Five Thousand

Footnotes

Psalm 53^[a]

For the music director, according to the machalath style;^[b] a well-written song^[c] by David.