Revised Common Lectionary (Complementary)
Psalm 78[a]
A well-written song[b] by Asaph.
78 Pay attention, my people, to my instruction.
Listen to the words I speak.[c]
2 I will sing a song that imparts wisdom;
I will make insightful observations about the past.[d]
3 What we have heard and learned[e]—
that which our ancestors[f] have told us—
4 we will not hide from their[g] descendants.
We will tell the next generation
about the Lord’s praiseworthy acts,[h]
about his strength and the amazing things he has done.
5 He established a rule[i] in Jacob;
he set up a law in Israel.
He commanded our ancestors
to make his deeds known to their descendants,[j]
6 so that the next generation, children yet to be born,
might know about them.
They will grow up and tell their descendants about them.[k]
7 Then they will place their confidence in God.
They will not forget the works of God,
and they will obey[l] his commands.
8 Then they will not be like their ancestors,
who were a stubborn and rebellious generation,
a generation that was not committed
and faithful to God.[m]
Footnotes
- Psalm 78:1 sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.
- Psalm 78:1 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 74.
- Psalm 78:1 tn Heb “Turn your ear to the words of my mouth.”
- Psalm 78:2 tn Heb “I will open with a wise saying my mouth, I will utter insightful sayings from long ago.” Elsewhere the Hebrew word pair חִידָה + מָשָׁל (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4).
- Psalm 78:3 tn Or “known.”
- Psalm 78:3 tn Heb “fathers” (also in vv. 5, 8, 12, 57).
- Psalm 78:4 tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).
- Psalm 78:4 tn Heb “to a following generation telling the praises of the Lord.” “Praises” stand by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.
- Psalm 78:5 tn The Hebrew noun עֵדוּת (ʿedut) refers here to God’s command that the older generation teach their children about God’s mighty deeds in the nation’s history (see Exod 10:2; Deut 4:9; 6:20-25).
- Psalm 78:5 tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the Lord’s mighty deeds (see vv. 3-4).
- Psalm 78:6 tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”
- Psalm 78:7 tn Heb “keep.”
- Psalm 78:8 tn Heb “a generation that did not make firm its heart and whose spirit was not faithful with God.” The expression “make firm the heart” means “to be committed, devoted” (see 1 Sam 7:3).
17 Yet they continued to sin against him,
and rebelled against the Most High[a] in the desert.
18 They willfully challenged God[b]
by asking for food to satisfy their appetite.
19 They insulted God, saying,[c]
“Is God really able to give us food[d] in the wilderness?
20 Yes,[e] he struck a rock and water flowed out;
streams gushed forth.
But can he also give us food?
Will he provide meat for his people?”
21 When[f] the Lord heard this, he was furious.
A fire broke out against Jacob,
and his anger flared up[g] against Israel,
22 because they did not have faith in God,
and did not trust his ability to deliver them.[h]
23 He gave a command to the clouds above,
and opened the doors in the sky.
24 He rained down manna for them to eat;
he gave them the grain of heaven.[i]
25 Man ate the food of the mighty ones.[j]
He sent them more than enough to eat.[k]
26 He brought the east wind through the sky,
and by his strength led forth the south wind.
27 He rained down meat on them like dust,
birds as numerous as the sand on the seashores.[l]
28 He caused them to fall right in the middle of their camp,
all around their homes.
29 They ate until they were beyond full;[m]
he gave them what they desired.
Footnotes
- Psalm 78:17 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
- Psalm 78:18 tn Heb “and they tested God in their heart.” The “heart” is viewed here as the center of their volition.
- Psalm 78:19 tn Heb “they spoke against God, they said.”
- Psalm 78:19 tn Heb “to arrange a table [for food].”
- Psalm 78:20 tn Heb “look.”
- Psalm 78:21 tn Heb “therefore.”
- Psalm 78:21 tn Heb “and also anger went up.”
- Psalm 78:22 tn Heb “and they did not trust his deliverance.”
- Psalm 78:24 sn Manna was apparently shaped like a seed (Exod 16:31), perhaps explaining why it is here compared to grain.
- Psalm 78:25 sn Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV).
- Psalm 78:25 tn Heb “provision he sent to them to satisfaction.”
- Psalm 78:27 tn Heb “and like the sand of the seas winged birds.”
- Psalm 78:29 tn Heb “and they ate and were extremely filled.” The verb שָׂבַע (savaʿ, “be satisfied, full”) is often used of eating and/or drinking one’s fill, to have had fully enough and want no more. See BDB 959 s.v. שָׂבַע. In some cases it means to have had more than enough of something (cf. Prov 25:17; Isa 1:11). Here the use of מְאֹד (meʾod, “very”) and the context of the account indicate they felt filled beyond capacity.
The Lord’s Provision in the Desert
8 You must keep carefully all these commandments[a] I am giving[b] you today so that you may live, increase in number,[c] and go in and occupy the land that the Lord promised to your ancestors.[d] 2 Remember the whole way by which he[e] has brought you these forty years through the wilderness so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not. 3 So he humbled you by making you hungry and then feeding you with unfamiliar manna.[f] He did this to teach you[g] that humankind[h] cannot live by bread[i] alone, but also by everything that comes from the Lord’s mouth.[j] 4 Your clothing did not wear out nor did your feet swell all these forty years. 5 Be keenly aware that just as a parent disciplines his child,[k] so the Lord your God disciplines you. 6 So you must keep his[l] commandments, live according to his standards,[m] and revere him. 7 For the Lord your God is bringing you to a good land, a land of brooks,[n] springs, and fountains flowing forth in valleys and hills, 8 a land of wheat, barley, vines, fig trees, and pomegranates, of olive trees and honey, 9 a land where you may eat food[o] in plenty and find no lack of anything, a land whose stones are iron[p] and from whose hills you can mine copper. 10 You will eat your fill and then praise the Lord your God because of the good land he has given you.
Footnotes
- Deuteronomy 8:1 tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsvot) refers to individual stipulations (as in vv. 2, 6).
- Deuteronomy 8:1 tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).
- Deuteronomy 8:1 tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”
- Deuteronomy 8:1 tn Heb “fathers” (also in vv. 16, 18).
- Deuteronomy 8:2 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.
- Deuteronomy 8:3 tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man huʾ), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).
- Deuteronomy 8:3 tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.
- Deuteronomy 8:3 tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).
- Deuteronomy 8:3 tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).
- Deuteronomy 8:3 sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).
- Deuteronomy 8:5 tn Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.
- Deuteronomy 8:6 tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
- Deuteronomy 8:6 tn Heb “by walking in his ways.” The “ways” of the Lord refer here to his moral standards as reflected in his commandments. The verb “walk” is used frequently in the Bible (both OT and NT) for one’s moral and ethical behavior.
- Deuteronomy 8:7 tn Or “wadis.”
- Deuteronomy 8:9 tn The Hebrew term may refer to “food” in a more general sense (cf. NASB, NCV, NLT) or “bread” in particular (cf. NAB, NIV, NRSV).
- Deuteronomy 8:9 sn A land whose stones are iron. Since iron deposits are few and far between in Palestine, the reference here is probably to iron ore found in mines as opposed to the meteorite iron more commonly known in that area.
Paul’s Desire to Visit Rome
8 First of all,[a] I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. 9 For God, whom I serve in my spirit in the gospel[b] of his Son, is my witness that[c] I continually remember you 10 and I always ask[d] in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God.[e] 11 For I long to see you, so that I may impart to you some spiritual gift[f] to strengthen you, 12 that is, that we may be mutually comforted by one another’s faith,[g] both yours and mine. 13 I do not want you to be unaware,[h] brothers and sisters,[i] that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles.[j] 14 I am a debtor[k] both to the Greeks and to the barbarians, both to the wise and to the foolish. 15 Thus I am eager[l] also to preach the gospel to you who are in Rome.
Footnotes
- Romans 1:8 tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”
- Romans 1:9 tn Grk “whom I serve in my spirit in the gospel.”
- Romans 1:9 tn Grk “as.”
- Romans 1:10 tn Grk “remember you, always asking.”
- Romans 1:10 tn Grk “succeed in coming to you in the will of God.”
- Romans 1:11 sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.
- Romans 1:12 tn Grk “that is, to be comforted together with you through the faith in one another.”
- Romans 1:13 sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.
- Romans 1:13 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
- Romans 1:13 tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”
- Romans 1:14 tn Or “obligated.”
- Romans 1:15 tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (prothumos, “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”
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