◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 29 (Praise the glory of God); Job 39:13-25 (Creation story from Job); 1 Corinthians 12:4-13 (The Spirit in the community) (New English Translation)
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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.
Duration: 1245 days
New English Translation (NET)
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Psalm 29

Psalm 29[a]

A psalm of David.

29 Acknowledge the Lord, you heavenly beings,[b]
acknowledge the Lord’s majesty and power.[c]
2 Acknowledge the majesty of the Lord’s reputation.[d]
Worship the Lord in holy attire.[e]
3 The Lord’s shout is heard over the water;[f]
the majestic God thunders,[g]
the Lord appears over the surging water.[h]
4 The Lord’s shout is powerful,[i]
the Lord’s shout is majestic.[j]
5 The Lord’s shout breaks[k] the cedars,
the Lord shatters[l] the cedars of Lebanon.[m]
6 He makes them skip like a calf,
Lebanon and Sirion[n] like a young ox.[o]
7 The Lord’s shout strikes[p] with flaming fire.[q]
8 The Lord’s shout shakes[r] the wilderness,
the Lord shakes the wilderness of Kadesh.[s]
9 The Lord’s shout bends[t] the large trees[u]
and strips[v] the leaves from the forests.[w]
Everyone in his temple says, “Majestic!”[x]
10 The Lord sits enthroned over the engulfing waters,[y]
the Lord sits enthroned[z] as the eternal king.
11 The Lord gives[aa] his people strength;[ab]
the Lord grants his people security.[ac]

Footnotes

  1. Psalm 29:1 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
  2. Psalm 29:1 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (ʾelim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.tn The phrase בְּנֵי אֵלִים (bene ʾelim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.
  3. Psalm 29:1 tn Or “ascribe to the Lord glory and strength.”
  4. Psalm 29:2 tn Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)
  5. Psalm 29:2 tn That is, properly dressed for the occasion.
  6. Psalm 29:3 tn Heb “the voice of the Lord [is] over the water.” As the next line makes clear, the “voice of the Lord” is here the thunder that accompanies a violent storm. The psalm depicts the Lord in the role of a warrior-king, so the thunder is his battle cry, as it were.
  7. Psalm 29:3 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the Lord coming in the storm to do battle with his enemies and to vindicate his people.
  8. Psalm 29:3 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the Lord is depicted as elevated above and sovereign over the raging waters.
  9. Psalm 29:4 tn Heb “the voice of the Lord [is] accompanied by strength.”
  10. Psalm 29:4 tn Heb “the voice of the Lord [is] accompanied by majesty.”
  11. Psalm 29:5 tn The Hebrew participial form draws attention to the durative nature of the action being described.
  12. Psalm 29:5 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
  13. Psalm 29:5 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
  14. Psalm 29:6 sn Sirion is another name for Mount Hermon (Deut 3:9).
  15. Psalm 29:6 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
  16. Psalm 29:7 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the Lord’s shout is accompanied by “flames of fire,” that is, lightning bolts.
  17. Psalm 29:7 sn The Lord’s shout strikes with flaming fire. The short line has invited textual emendation, but its distinct, brief form may highlight the statement, which serves as the axis of a chiastic structure encompassing vv. 5-9: (A) the Lord’s shout destroys the forest (v. 5); (B) the Lord’s shout shakes the terrain (v. 6); (C) the Lord’s shout is accompanied by destructive lightning (v. 7); (B´) the Lord’s shout shakes the terrain (v. 8); (A´) the Lord’s shout destroys the forest (v. 9).
  18. Psalm 29:8 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
  19. Psalm 29:8 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
  20. Psalm 29:9 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
  21. Psalm 29:9 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the Lord’s shout gives birth to deer” is absurd. In light of the parallelism (note “forests” in the next line) and v. 5, it is preferable to emend אַיָּלוֹת (ʾayyalot, “deer”) to אֵילוֹת (ʾelot, “large trees”) understanding the latter as an alternate form of the usual plural form אַיָּלִים (ʾayyalim).
  22. Psalm 29:9 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
  23. Psalm 29:9 tn The usual form of the plural of יַעַר (yaʿar, “forest”) is יְעָרִים (yeʿarim). For this reason some propose an emendation to יְעָלוֹת (ye’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
  24. Psalm 29:9 tn Heb “In his temple, all of it says, ‘Glory.’”
  25. Psalm 29:10 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
  26. Psalm 29:10 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
  27. Psalm 29:11 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
  28. Psalm 29:11 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
  29. Psalm 29:11 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf.
Job 39:13-25

13 [a] “The wings of the ostrich[b] flap with joy,[c]

but are they the pinions and plumage of a stork?[d]
14 For she leaves[e] her eggs on the ground,
and lets them be warmed on the soil.
15 She forgets that a foot might crush them,
or that a wild animal[f] might trample them.
16 She is harsh[g] with her young,
as if they were not hers;
she is unconcerned about the uselessness of her labor.
17 For God deprived her of wisdom,
and did not impart understanding to her.
18 But as soon as she springs up,[h]
she laughs at the horse and its rider.
19 “Do you give the horse its strength?

Do you clothe its neck with a mane?[i]
20 Do you make it leap[j] like a locust?
Its proud neighing[k] is terrifying!
21 It[l] paws the ground in the valley,[m]
exulting mightily,[n]
it goes out to meet the weapons.
22 It laughs at fear and is not dismayed;
it does not shy away from the sword.
23 On it the quiver rattles;
the lance and javelin[o] flash.
24 In excitement and impatience it consumes the ground;[p]
it cannot stand still[q] when the trumpet is blown.
25 At the sound of the trumpet, it says, ‘Aha!’
And from a distance it catches the scent of battle,
the thunderous shouting of commanders,
and the battle cries.

Footnotes

  1. Job 39:13 tc This whole section on the ostrich is not included in the LXX. Many feel it is an interpolation and should therefore be deleted. The pattern of the chapter changes from the questions being asked to observations being made.
  2. Job 39:13 tn The word occurs only here and means “shrill cries.” If the MT is correct, this is a poetic name for the ostrich (see Lam 4:3).
  3. Job 39:13 tn Many proposals have been made here. The MT has a verb, “exult.” Strahan had “flap joyously,” a rendering followed by the NIV. The RSV uses “wave proudly.”
  4. Job 39:13 tn The point of this statement would be that the ostrich cannot compare to the stork. But there are many other proposals for this line—just about every commentator has a different explanation for it. Of the three words here, the first means “pinion,” the third “plumage,” and the second probably “stork,” although the LXX has “heron.” The point of this whole section is that the ostrich is totally lacking in parental care, whereas the stork is characterized by it. The Hebrew word for “stork” is the same word for “love”: חֲסִידָה (khasidah), an interpretation followed by the NASB. The most likely reading is “or are they the pinions and plumage of the stork?” The ostrich may flap about, but cannot fly and does not care for its young.
  5. Job 39:14 tn The meaning may have the connotation of “lays; places,” rather than simply abandoning (see M. Dahood, “The Root ʿzb II in Job,” JBL 78 [1959]: 307f.).
  6. Job 39:15 tn Heb “an animal of the field.”
  7. Job 39:16 sn This verb, “to deal harshly; to harden; to treat cruelly,” is used for hardening the heart elsewhere (see Isa 63:17).
  8. Job 39:18 tn The colon poses a slight problem here. The literal meaning of the Hebrew verb translated “springs up” (i.e., “lifts herself on high”) might suggest flight. But some of the proposals involve a reading about readying herself to run.
  9. Job 39:19 tn The second half of the verse contains this hapax legomenon, which is usually connected with the word רַעְמָה (raʿmah, “thunder”). A. B. Davidson thought it referred to the quivering of the neck rather than the mane. Gray thought the sound and not the movement was the point. But without better evidence, a reading that has “quivering mane” may not be far off the mark. But it may be simplest to translate it “mane” and assume that the idea of “quivering” is part of the meaning.
  10. Job 39:20 sn The same ideas are found in Joel 2:4. The leaping motion is compared to the galloping of the horse.
  11. Job 39:20 tn The word could mean “snorting” as well (see Jer 8:16). It comes from the root “to blow.” If the horse is running and breathing hard, this could be the sense here.
  12. Job 39:21 tc The Hebrew text has a plural verb, “they paw.” For consistency and for stylistic reasons this is translated as a singular.
  13. Job 39:21 tn The armies would prepare for battles that were usually fought in the valleys, and so the horse was ready to charge. But in Ugaritic the word ʿmk means “force” as well as “valley.” The idea of “force” would fit the parallelism here well (see M. Dahood, “Value of Ugaritic for textual criticism,” Bib 40 [1959]: 166).
  14. Job 39:21 tn Or “in strength.”
  15. Job 39:23 tn This may be the scimitar (see G. Molin, “What is a kidon?” JSS 1 [1956]: 334-37).
  16. Job 39:24 tn “Swallow the ground” is a metaphor for the horse’s running. Gray renders the line: “quivering and excited he dashes into the fray.”
  17. Job 39:24 tn The use of אָמַן (ʾaman) in the Hiphil in this place is unique. Such a form would normally mean “to believe.” But its basic etymological meaning comes through here. The verb means “to be firm; to be reliable; to be dependable.” The causative here would mean “to make firm” or “to stand firm.”
1 Corinthians 12:4-13

4 Now there are different gifts, but the same Spirit. 5 And there are different ministries, but the same Lord. 6 And there are different results, but the same God who produces all of them in everyone. 7 To each person the manifestation of the Spirit is given for the benefit of all. 8 For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, 9 to another faith by the same Spirit, and to another gifts of healing by the one Spirit, 10 to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues. 11 It is one and the same Spirit, distributing as he decides to each person, who produces all these things.

Different Members in One Body

12 For just as the body is one and yet has many members, and all the members of the body—though many—are one body, so too is Christ. 13 For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves[a] or free, we were all made to drink of the one Spirit.

Footnotes

  1. 1 Corinthians 12:13 tn See the note on the word “slave” in 7:21.
New English Translation (NET)

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