◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 40:1-8 (God’s will not sacrifice); Leviticus 15:25-31; 22:1-9 (Purity regulations); 2 Corinthians 6:14—7:2 (We are the temple of God) (New English Translation)
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June 8, 2026 Use the calendar to view readings from this plan.
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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)
Version
Psalm 40:1-8

Psalm 40[a]

For the music director, a psalm of David.

40 I relied completely[b] on the Lord,
and he turned toward me
and heard my cry for help.
2 He lifted me out of the watery pit,[c]
out of the slimy mud.[d]
He placed my feet on a rock
and gave me secure footing.[e]
3 He gave me reason to sing a new song,[f]
praising our God.[g]
May many see what God has done,
so that they might swear allegiance to him and trust in the Lord.[h]
4 How blessed[i] is the one[j] who trusts in the Lord[k]
and does not seek help from[l] the proud or from liars.[m]
5 O Lord, my God, you have accomplished many things;
you have done amazing things and carried out your purposes for us.[n]
No one can thwart you.[o]
I want to declare your deeds and talk about them,
but they are too numerous to recount.[p]
6 Receiving sacrifices and offerings are not your primary concern.[q]
You make that quite clear to me.[r]
You do not ask for burnt sacrifices and sin offerings.
7 Then I say,
“Look, I come!
What is written in the scroll pertains to me.[s]
8 I want to do what pleases you,[t] my God.
Your law dominates my thoughts.”[u]

Footnotes

  1. Psalm 40:1 sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).
  2. Psalm 40:1 tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).
  3. Psalm 40:2 tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (shaʾon, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).
  4. Psalm 40:2 tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
  5. Psalm 40:2 tn Heb “he established my footsteps.”
  6. Psalm 40:3 sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.
  7. Psalm 40:3 tn Heb “and he placed in my mouth a new song, praise to our God.”
  8. Psalm 40:3 tn Heb “may many see and fear and trust in the Lord.” The translation assumes that the initial prefixed verbal form is a jussive (“may many see”), rather than an imperfect (“many will see”). The following prefixed verbal forms with vav (ו) conjunctive are taken as indicating purpose or result (“so that they might swear allegiance…and trust”) after the introductory jussive.
  9. Psalm 40:4 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, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
  10. Psalm 40:4 tn Heb “man.” See the note on the word “one” in Ps 1:1.
  11. Psalm 40:4 tn Heb “who has made the Lord his [object of] trust.”
  12. Psalm 40:4 tn Heb “and does not turn toward.”
  13. Psalm 40:4 tn Heb “those falling away toward a lie.”
  14. Psalm 40:5 tn Heb “many things you have done, you, O Lord my God, your amazing deeds and your thoughts toward us.” The precise meaning of the text is not clear, but the psalmist seems to be recalling the Lord’s miraculous deeds on Israel’s behalf (see Pss 9:1; 26:7), as well as his covenantal decrees and promises (see Ps 33:11).
  15. Psalm 40:5 tn Heb “there is none arrayed against you.” The precise meaning of the text is unclear, but the collocation עָרַךְ אֶל (ʿarakh ʾel, “array against”) is used elsewhere of military (Judg 20:30; 1 Chr 19:17) or verbal opposition (Job 32:14).
  16. Psalm 40:5 tn Heb “I will declare and I will speak, they are too numerous to recount.” The present translation assumes that the cohortatives are used in a hypothetical manner in a formally unmarked conditional sentence, “Should I try to declare [them] and speak [of them]…” (cf. NEB, NIV, NRSV). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortatives are part of an apodosis with the protasis being suppressed.) Another option is to take the cohortatives as a declaration of the psalmist’s resolve to announce the truth expressed in the next line. In this case one might translate: “I will declare and speak [the truth]: They are too numerous to recount.”
  17. Psalm 40:6 tn Heb “sacrifice and offering you do not desire.” The statement is exaggerated for the sake of emphasis (see Ps 51:16 as well). God is pleased with sacrifices, but his first priority is obedience and loyalty (see 1 Sam 15:22). Sacrifices and offerings apart from genuine allegiance are meaningless (see Isa 1:11-20).
  18. Psalm 40:6 tn Heb “ears you hollowed out for me.” The meaning of this odd expression is debated (this is the only collocation of “hollowed out” and “ears” in the OT). It may have been an idiomatic expression referring to making a point clear to a listener. The LXX has “but a body you have prepared for me,” a reading which is followed in Heb 10:5.
  19. Psalm 40:7 tn Heb “in the roll of the scroll it is written concerning me.” Apparently the psalmist refers to the law of God (see v. 8), which contains the commandments God desires him to obey. If this is a distinctly royal psalm, then the psalmist/king may be referring specifically to the regulations of kingship prescribed in Deut 17:14-20. See P. C. Craigie, Psalms 1-50 (WBC), 315.
  20. Psalm 40:8 tn Or “your will.”
  21. Psalm 40:8 tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making.
Leviticus 15:25-31

25 “‘When a woman’s discharge of blood flows[a] many days not at the time of her menstruation, or if it flows beyond the time of her menstruation,[b] all the days of her discharge of impurity will be like the days of her menstruation—she is unclean. 26 Any bed she lies on all the days of her discharge will be to her like the bed of her menstruation, any furniture she sits on will be unclean like the impurity of her menstruation, 27 and anyone who touches them will be unclean, and he must wash his clothes, bathe in water, and be unclean until evening.[c]

Purity Regulations for Female Bodily Discharges

28 “‘If[d] she becomes clean from her discharge, then she is to count off for herself seven days, and afterward she will be clean. 29 Then on the eighth day she must take for herself two turtledoves or two young pigeons[e] and she must bring them to the priest at the entrance of the Meeting Tent, 30 and the priest is to make one a sin offering and the other a burnt offering.[f] So the priest[g] is to make atonement for her before the Lord from her discharge of impurity.

Summary of Purification Regulations for Bodily Discharges

31 “‘Thus you[h] are to set the Israelites apart from their impurity so that they[i] do not die in their impurity by defiling my tabernacle which is in their midst.

Footnotes

  1. Leviticus 15:25 tn Heb “And a woman when the flow of her blood flows.”
  2. Leviticus 15:25 tn Heb “in not the time of her menstruation or when it flows on her menstruation.”
  3. Leviticus 15:27 tn See the note on v. 5 above.
  4. Leviticus 15:28 tn Heb “And if….” Although this clause is parallel to v. 13 above, it begins with וְאִם (veʾim, “and if”) here rather than וְכִי (vekhi, “and when/if”) there.
  5. Leviticus 15:29 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).
  6. Leviticus 15:30 tn Heb “And the priest shall make the one a sin offering and the one a burnt offering.”
  7. Leviticus 15:30 tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
  8. Leviticus 15:31 tn Heb “And you shall.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here (cf. KJV, ASV, NASB, NCV, NRSV).
  9. Leviticus 15:31 tn Heb “and they.” Here the Hebrew conjunction ו (vav, “and”) indicates a negative purpose (“lest,” so NAB, NASB).
Leviticus 22:1-9

Regulations for the Eating of Priestly Stipends

22 The Lord spoke to Moses: 2 “Tell Aaron and his sons that they must deal respectfully with the holy offerings[a] of the Israelites, which they consecrate to me, so that they do not profane my holy name.[b] I am the Lord. 3 Say to them, ‘Throughout your generations,[c] if any man from all your descendants approaches the holy offerings, which the Israelites consecrate[d] to the Lord, while he is impure,[e] that person must be cut off from before me.[f] I am the Lord. 4 No man[g] from the descendants of Aaron who is diseased or has a discharge[h] may eat the holy offerings until he becomes clean. The one[i] who touches anything made unclean by contact with a dead person,[j] or with a man who has a seminal emission,[k] 5 or with a man who touches a swarming thing by which he becomes unclean,[l] or who touches a person[m] by which he becomes unclean, whatever that person’s impurity[n]— 6 the person who touches any of these[o] will be unclean until evening and must not eat from the holy offerings unless he has bathed his body in water. 7 When the sun goes down he will be clean, and afterward he may eat from the holy offerings, because they are his food. 8 He must not eat an animal that has died of natural causes[p] or an animal torn by beasts and thus become unclean by it. I am the Lord. 9 They must keep my charge so that they do not incur sin on account of it[q] and therefore die[r] because they profane it. I am the Lord who sanctifies them.

Footnotes

  1. Leviticus 22:2 tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.
  2. Leviticus 22:2 tn Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the Lord’s name (i.e., the immediately preceding clause). The clause order in the translation has been rearranged to indicate this.
  3. Leviticus 22:3 tn Heb “To your generations.”
  4. Leviticus 22:3 tn The Piel (v. 2) and Hiphil (v. 3) forms of the verb קָדַשׁ (qadash) appear to be interchangeable in this context. Both mean “to consecrate” (Heb “make holy [or “sacred”]”).
  5. Leviticus 22:3 tn Heb “and his impurity [is] on him”; NIV “is ceremonially unclean”; NAB, NRSV “while he is in a state of uncleanness.”
  6. Leviticus 22:3 sn Regarding the “cut off” penalty, see the note on Lev 7:20. Cf. the interpretive translation of TEV “he can never again serve at the altar.”
  7. Leviticus 22:4 tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.), but with a negative command it means “No man” (see B. A. Levine, Leviticus [JPSTC], 147).
  8. Leviticus 22:4 sn The diseases and discharges mentioned here are those described in Lev 13-15.
  9. Leviticus 22:4 tn Heb “And the one.”
  10. Leviticus 22:4 tn Heb “in all unclean of a person/soul”; for the Hebrew term נֶפֶשׁ (nefesh) meaning “a [dead] person,” see the note on Lev 19:28.
  11. Leviticus 22:4 tn Heb “or a man who goes out from him a lying of seed.”
  12. Leviticus 22:5 tn Heb “which there shall be uncleanness to him.”
  13. Leviticus 22:5 tn The Hebrew term for “person” here is אָדָם (ʾadam, “human being”), which could be either a male or a female person.
  14. Leviticus 22:5 tn Heb “to all his impurity.” The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses “that person’s” rather than “his.”
  15. Leviticus 22:6 sn The phrase “any of these” refers back to the unclean things touched in vv. 4b-5.
  16. Leviticus 22:8 tn Heb “a carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that has died of itself”; TEV “that has died a natural death.”
  17. Leviticus 22:9 tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).
  18. Leviticus 22:9 tn Heb “and die in it.”
2 Corinthians 6:14-7:2

Unequal Partners

14 Do not become partners[a] with those who do not believe, for what partnership is there between righteousness and lawlessness, or what fellowship does light have with darkness? 15 And what agreement does Christ have with Beliar?[b] Or what does a believer share in common with an unbeliever? 16 And what mutual agreement does the temple of God have with idols? For we are[c] the temple of the living God, just as God said, “I will live in them[d] and will walk among them, and I will be their God, and they will be my people.”[e] 17 Therefore “come out from their midst, and be separate,” says the Lord, “and touch no unclean thing,[f] and I will welcome[g] you,[h] 18 and I will be a father to you, and you will be my sons and daughters,”[i] says the All-Powerful Lord.[j]

Self-Purification

7 Therefore, since we have these promises, dear friends, let us cleanse ourselves[k] from everything that could defile the body[l] and the spirit, and thus accomplish[m] holiness out of reverence for God.[n] 2 Make room for us in your hearts;[o] we have wronged no one, we have ruined no one,[p] we have exploited no one.[q]

Footnotes

  1. 2 Corinthians 6:14 tn Or “Do not be mismatched.”
  2. 2 Corinthians 6:15 sn The Greek term Βελιάρ (Beliar) is a spelling variant for Βελιάλ (Belial, see Judg 20:13 LXX). It occurs only here in the NT. Beliar is a reference to Satan.
  3. 2 Corinthians 6:16 tc Most witnesses, including some significant ones (P46 א2 C D2 F G Ψ 0209 M lat sy Tert), read ὑμεῖς…ἐστε (humeis…este, “you are”) instead of ἡμεῖς…ἐσμεν (hēmeis…esmen, “we are”) here, but several other early and significant mss (א* B D* L P 0243 6 33 81 326 365 1175 1739 1881 2464 co Cl Or) have ἡμεῖς…ἐσμεν. The external evidence is somewhat in favor of the first person pronoun and verb; the internal evidence weighs in even stronger. In light of the parallel in 1 Cor 3:16, where Paul uses ἐστε (“you are the temple of God”), as well as the surrounding context here in which the second person verb or pronoun is used in vv. 14, 17, and 18, the second person reading seems obviously motivated. The first person reading can explain the rise of the other reading, but the reverse is not as easily done. Consequently, the first person reading of ἡμεῖς…ἐσμεν has all the credentials of authenticity.
  4. 2 Corinthians 6:16 tn Or “live among them,” “live with them.” sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autois (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22).
  5. 2 Corinthians 6:16 sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.
  6. 2 Corinthians 6:17 sn A quotation from Isa 52:11.
  7. 2 Corinthians 6:17 tn Or “will receive.”
  8. 2 Corinthians 6:17 sn A paraphrased quotation from Ezek 20:41.
  9. 2 Corinthians 6:18 sn A paraphrased quotation from 2 Sam 7:14 and Isa 43:6.
  10. 2 Corinthians 6:18 tn Traditionally, “the Lord Almighty.” BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…κύριος π. (oft. LXX) 2 Cor 6:18.”
  11. 2 Corinthians 7:1 tn Or “purify ourselves.”
  12. 2 Corinthians 7:1 tn Grk “from every defilement of the flesh.”
  13. 2 Corinthians 7:1 tn Grk “accomplishing.” The participle has been translated as a finite verb due to considerations of contemporary English style, and “thus” has been supplied to indicate that it represents a result of the previous cleansing.
  14. 2 Corinthians 7:1 tn Grk “in the fear of God.”
  15. 2 Corinthians 7:2 tn The phrase “in your hearts” is not in the Greek text, but is implied.
  16. 2 Corinthians 7:2 tn “We have ruined no one” may refer to financial loss (“we have caused no one to suffer financial loss”) but it may also refer to the undermining of faith (“we have corrupted no one’s faith,”). Both options are mentioned in L&N 20.23.
  17. 2 Corinthians 7:2 tn Or “we have taken advantage of no one.”
New English Translation (NET)

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