Revised Common Lectionary (Complementary)
8 Praise[a] our God, you nations.
Loudly proclaim his praise.[b]
9 He preserves our lives[c]
and does not allow our feet to slip.
10 For[d] you, O God, tested us;
you purified us like refined silver.
11 You led us into a trap;[e]
you caused us to suffer.[f]
12 You allowed men to ride over our heads;
we passed through fire and water,
but you brought us out into a wide open place.[g]
13 I will enter[h] your temple with burnt sacrifices;
I will fulfill the vows I made to you,
14 which my lips uttered
and my mouth spoke when I was in trouble.
15 I will offer up to you fattened animals as burnt sacrifices,
along with the smell of sacrificial rams.
I will offer cattle and goats. (Selah)
16 Come! Listen, all you who are loyal to God.[i]
I will declare what he has done for me.
17 I cried out to him for help[j]
and praised him with my tongue.[k]
18 If I had harbored sin in my heart,[l]
the Lord would not have listened.
19 However, God heard;
he listened to my prayer.
20 God deserves praise,[m]
for[n] he did not reject my prayer
or abandon his love for me.[o]
Footnotes
- Psalm 66:8 tn Heb “bless,” in the sense of declaring “God to be the source of…special power” (see HALOT 160 s.v. II ברך pi).
- Psalm 66:8 tn Heb “cause the voice of his praise to be heard.”
- Psalm 66:9 tn Heb “the one who places our soul in life.”
- Psalm 66:10 tn Or “indeed.”
- Psalm 66:11 tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.
- Psalm 66:11 tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (muʿaqah, “suffering”) occurs only here in the OT.
- Psalm 66:12 tc The MT reads רְוָיָה (revayah, “saturation”) but this should be emended to רְוָחָה (revakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).
- Psalm 66:13 sn Here the psalmist switches to the singular; he speaks as the representative of the nation.
- Psalm 66:16 tn Heb “all of the fearers of God.”
- Psalm 66:17 tn Heb “to him [with] my mouth I called.”
- Psalm 66:17 tn Heb “and he was extolled under my tongue.” The form רוֹמַם (romam) appears to be a Polal (passive) participle from רוּם (rum, “be exalted”), but many prefer to read רוֹמָם, “high praise [was under my tongue]” (cf. NEB). See BDB 928 s.v. רוֹמָם.
- Psalm 66:18 tn Heb “sin if I had seen in my heart.”
- Psalm 66:20 tn Heb “blessed [be] God.”
- Psalm 66:20 tn Or “who.” In a blessing formula after בָּרוּךְ (barukh, “blessed be”) the form אֲשֶׁר (ʾasher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.
- Psalm 66:20 tn Heb “did not turn aside my prayer, or his loyal love from with me.”
13 In Noah’s six hundred and first year,[a] in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that[b] the surface of the ground was dry. 14 And by the twenty-seventh day of the second month the earth[c] was dry.
15 Then God spoke to Noah and said, 16 “Come out of the ark, you, your wife, your sons, and your sons’ wives with you. 17 Bring out with you all the living creatures that are with you. Bring out[d] every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase[e] and be fruitful and multiply on the earth!”[f]
18 Noah went out along with his sons, his wife, and his sons’ wives. 19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.
Footnotes
- Genesis 8:13 tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.
- Genesis 8:13 tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.
- Genesis 8:14 tn In v. 13 the ground (הָאֲדָמָה, haʾadamah) is dry; now the earth (הָאָרֶץ, haʾarets) is dry.
- Genesis 8:17 tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
- Genesis 8:17 tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.
- Genesis 8:17 tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”
27 “Peace I leave with you;[a] my peace I give to you; I do not give it[b] to you as the world does.[c] Do not let your hearts be distressed or lacking in courage.[d] 28 You heard me say to you,[e] ‘I am going away and I am coming back to you.’ If you loved me, you would be glad[f] that I am going to the Father, because the Father is greater than I am.[g] 29 I have told you now before it happens, so that when it happens you may believe.[h]
Footnotes
- John 14:27 sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.
- John 14:27 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
- John 14:27 tn Grk “not as the world gives do I give to you.”
- John 14:27 tn Or “distressed or fearful and cowardly.”
- John 14:28 tn Or “You have heard that I said to you.”
- John 14:28 tn Or “you would rejoice.”
- John 14:28 sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).
- John 14:29 sn Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19.
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