Revised Common Lectionary (Complementary)
12 How blessed[a] is the nation whose God is the Lord,
the people whom he has chosen to be his special possession.[b]
13 The Lord watches[c] from heaven;
he sees all people.[d]
14 From the place where he lives he looks carefully
at all the earth’s inhabitants.
15 He is the one who forms every human heart,[e]
and takes note of all their actions.
16 No king is delivered by his vast army;
a warrior is not saved by his great might.
17 A horse disappoints those who trust in it for victory;[f]
despite its great strength, it cannot deliver.
18 Look, the Lord takes notice of his loyal followers,[g]
those who wait for him to demonstrate his faithfulness[h]
19 by saving their lives from death[i]
and sustaining them during times of famine.[j]
20 We[k] wait for the Lord;
he is our deliverer[l] and shield.[m]
21 For our hearts rejoice in him,
for we trust in his holy name.
22 May we experience your faithfulness, O Lord,[n]
for[o] we wait for you.
Footnotes
- Psalm 33:12 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
- Psalm 33:12 tn Heb “inheritance.”
- Psalm 33:13 tn The Hebrew perfect verbal forms in v. 13 state general facts.
- Psalm 33:13 tn Heb “all the sons of men.”
- Psalm 33:15 tn Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד (yakhad, “together”) is unclear here. The point seems to be that the Lord is the creator of every human being.
- Psalm 33:17 tn Heb “a lie [is] the horse for victory.”
- Psalm 33:18 tn Heb “look, the eye of the Lord [is] toward the ones who fear him.” The expression “the eye…[is] toward” here indicates recognition and the bestowing of favor. See Ps 34:15. The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.
- Psalm 33:18 tn Heb “for the ones who wait for his faithfulness.”
- Psalm 33:19 tn Heb “to save from death their live[s].”
- Psalm 33:19 tn Heb “and to keep them alive in famine.”
- Psalm 33:20 tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.
- Psalm 33:20 tn Or “[source of] help.”
- Psalm 33:20 tn Or “protector.”
- Psalm 33:22 tn Heb “let your faithfulness, O Lord, be on us.”
- Psalm 33:22 tn Or “just as.”
Israel at Sinai
19 [a] In the third month after the Israelites went out[b] from the land of Egypt, on the very day,[c] they came to the desert of Sinai. 2 After they journeyed[d] from Rephidim, they came to the desert of Sinai, and they camped in the desert; Israel camped there in front of the mountain.[e]
3 Moses[f] went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people[g] of Israel: 4 ‘You yourselves have seen what I did to Egypt and how I lifted you on eagles’ wings[h] and brought you to myself.[i] 5 And now, if you will diligently listen to me[j] and keep[k] my covenant, then you will be my[l] special possession[m] out of all the nations, for all the earth is mine, 6 and you will be to me[n] a kingdom of priests[o] and a holy nation.’[p] These are the words that you will speak to the Israelites.”
7 So Moses came and summoned the elders of Israel. He set before them all these words that the Lord had commanded him, 8 and all the people answered together, “All that the Lord has commanded we will do!”[q] So Moses brought the words of the people back to the Lord.
9 The Lord said to Moses, “I am going to come[r] to you in a dense cloud,[s] so that the people may hear when I speak with you and so that they will always believe in you.”[t] And Moses told the words of the people to the Lord.
Footnotes
- Exodus 19:1 sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth—if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer, promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.
- Exodus 19:1 tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.
- Exodus 19:1 tn Heb “on this day.”
- Exodus 19:2 tn The form is a preterite with vav (ו) consecutive, “and they journeyed.” It is here subordinated to the next clause as a temporal clause. But since the action of this temporal clause preceded the actions recorded in v. 1, a translation of “after” will keep the sequence in order. Verse 2 adds details to the summary in v. 1.
- Exodus 19:2 sn The mountain is Mount Sinai, the mountain of God, the place where God had met and called Moses and had promised that they would be here to worship him. If this mountain is Jebel Musa, the traditional site of Sinai, then the plain in front of it would be Er-Rahah, about a mile and a half long by half a mile wide, fronting the mountain on the NW side (S. R. Driver, Exodus, 169). The plain itself is about 5000 feet above sea level. A mountain on the west side of the Arabian Peninsula has also been suggested as a possible site.
- Exodus 19:3 tn Heb “and Moses went up.”
- Exodus 19:3 tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.
- Exodus 19:4 tn The figure compares the way a bird would teach its young to fly and leave the nest with the way Yahweh brought Israel out of Egypt. The bird referred to could be one of several species of eagles, but more likely is the griffin-vulture. The image is that of power and love.
- Exodus 19:4 sn The language here is the language of a bridegroom bringing the bride to the chamber. This may be a deliberate allusion to another metaphor for the covenant relationship.
- Exodus 19:5 tn Heb “listen to my voice.” The construction uses the imperfect tense in the conditional clause, preceded by the infinitive absolute from the same verb. The idiom “listen to the voice of” implies obedience, not just mental awareness of sound.
- Exodus 19:5 tn The verb is a perfect tense with vav (ו) consecutive; it continues the idea in the protasis of the sentence: “and [if you will] keep.”
- Exodus 19:5 tn The lamed preposition expresses possession here: “to me” means “my.”
- Exodus 19:5 tn The noun is סְגֻלָּה (segullah), which means a special possession. Israel was to be God’s special possession, but the prophets will later narrow it to the faithful remnant. All the nations belong to God, but Israel was to stand in a place of special privilege and enormous responsibility. See Deut 7:6; 14:2; 26:18; Ps 135:4; Mal 3:17. See M. Greenburg, “Hebrew segulla: Akkadian sikiltu,” JAOS 71 (1951): 172ff.
- Exodus 19:6 tn Or “for me” (NIV, NRSV), or, if the preposition ל (lamed) has a possessive use, “my kingdom” (so NCV).
- Exodus 19:6 tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests”; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and”—“kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests—proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9, 10).
- Exodus 19:6 tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.
- Exodus 19:8 tn The verb is an imperfect. The people are not being presumptuous in stating their compliance—there are several options open for the interpretation of this tense. It may be classified as having a desiderative nuance: “we are willing to do” or, “we will do.”
- Exodus 19:9 tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.
- Exodus 19:9 tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”
- Exodus 19:9 tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.
The Holy Spirit and the Day of Pentecost
2 Now[a] when the day of Pentecost had come, they were all together in one place. 2 Suddenly[b] a sound[c] like a violent wind blowing[d] came from heaven[e] and filled the entire house where they were sitting. 3 And tongues spreading out like a fire[f] appeared to them and came to rest on each one of them. 4 All[g] of them were filled with the Holy Spirit, and they began to speak in other languages[h] as the Spirit enabled them.[i]
5 Now there were devout Jews[j] from every nation under heaven residing in Jerusalem.[k] 6 When this sound[l] occurred, a crowd gathered and was in confusion,[m] because each one heard them speaking in his own language. 7 Completely baffled, they said,[n] “Aren’t[o] all these who are speaking Galileans? 8 And how is it that each one of us hears them[p] in our own native language?[q] 9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia,[r] 10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene,[s] and visitors from Rome, 11 both Jews and proselytes,[t] Cretans and Arabs—we hear them speaking in our own languages about the great deeds God has done!”[u]
Footnotes
- Acts 2:1 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
- Acts 2:2 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
- Acts 2:2 tn Or “a noise.”
- Acts 2:2 tn While φέρω (pherō) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (pheromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoē).
- Acts 2:2 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
- Acts 2:3 tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.
- Acts 2:4 tn Grk “And all.” 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 2:4 tn The Greek term is γλώσσαις (glōssais), the same word used for the tongues of fire.sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”
- Acts 2:4 tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apophthengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).
- Acts 2:5 tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17; 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikeō) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (anēr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.
- Acts 2:5 tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”
- Acts 2:6 tn Or “this noise.”
- Acts 2:6 tn Or “was bewildered.”
- Acts 2:7 tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (ethaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existēmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).
- Acts 2:7 tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
- Acts 2:8 tn Grk “we hear them, each one of us.”
- Acts 2:8 tn Grk “in our own language in which we were born.”
- Acts 2:9 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
- Acts 2:10 tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).
- Acts 2:11 sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
- Acts 2:11 tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou theou) has been translated as a subjective genitive.
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