◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 105:1-11 37-45 (God saves the chosen people); Proverbs 4:10-27 (Choosing the way of wisdom); Luke 6:12-19 (Jesus chooses the apostles) (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)
Version
Psalm 105:1-11

Psalm 105[a]

105 Give thanks to the Lord.
Call on his name.
Make known his accomplishments among the nations.
2 Sing to him.
Make music to him.
Tell about all his miraculous deeds.
3 Boast about his holy name.
Let the hearts of those who seek the Lord rejoice.
4 Seek the Lord and the strength he gives.
Seek his presence continually.
5 Recall the miraculous deeds he performed,
his mighty acts and the judgments he decreed,[b]
6 O children[c] of Abraham,[d] God’s[e] servant,
you descendants[f] of Jacob, God’s[g] chosen ones.
7 He is the Lord our God;
he carries out judgment throughout the earth.[h]
8 He always remembers his covenantal decree,
the promise he made[i] to a thousand generations—
9 the promise[j] he made to Abraham,
the promise he made by oath to Isaac.
10 He gave it to Jacob as a decree,
to Israel as a lasting promise,[k]
11 saying, “To you I will give the land of Canaan
as the portion of your inheritance.”

Footnotes

  1. Psalm 105:1 sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.
  2. Psalm 105:5 tn Heb “and the judgments of his mouth.”
  3. Psalm 105:6 tn Or “offspring”; Heb “seed.”
  4. Psalm 105:6 tc Some mss have “Israel,” which appears in the parallel version of this psalm in 1 Chr 16:13.
  5. Psalm 105:6 tn Heb “his”; the referent (God) has been specified in the translation for clarity.
  6. Psalm 105:6 tn Heb “sons.”
  7. Psalm 105:6 tn Heb “his”; the referent (God) has been specified in the translation for clarity.
  8. Psalm 105:7 tn Heb “in all the earth [are] his judgments.”
  9. Psalm 105:8 tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 10-12 make clear.
  10. Psalm 105:9 tn Heb “which.”
  11. Psalm 105:10 tn Or “eternal covenant.”
Psalm 105:37-45

37 He brought his people[a] out enriched[b] with silver and gold;
none of his tribes stumbled.
38 Egypt was happy when they left,
for they were afraid of them.[c]
39 He spread out a cloud for a cover,[d]
and provided a fire to light up the night.
40 They asked for food,[e] and he sent quail;
he satisfied them with food from the sky.[f]
41 He opened up a rock and water flowed out;
a river ran through dry regions.
42 Yes,[g] he remembered the sacred promise[h]
he made to Abraham his servant.
43 When he led his people out, they rejoiced;
his chosen ones shouted with joy.[i]
44 He handed the territory of nations over to them,
and they took possession of what other peoples had produced,[j]
45 so that they might keep his commands
and obey[k] his laws.
Praise the Lord.

Footnotes

  1. Psalm 105:37 tn Heb “them”; the referent (the Lord’s people) has been supplied in the translation for clarity.
  2. Psalm 105:37 tn The word “enriched” is supplied in the translation for clarification and for stylistic reasons.
  3. Psalm 105:38 tn Heb “for fear of them had fallen upon them.”
  4. Psalm 105:39 tn Or “curtain.”
  5. Psalm 105:40 tn Heb “he [i.e., his people] asked.” The singular form should probably be emended to a plural שָׁאֲלוּ (shaʾalu, “they asked”), the ו (vav) having fallen off by haplography (note the vav at the beginning of the following form).
  6. Psalm 105:40 tn Or “bread of heaven.” The reference is to manna (see Exod 16:4, 13-15).
  7. Psalm 105:42 tn Or “for.”
  8. Psalm 105:42 tn Heb “his holy word.”
  9. Psalm 105:43 tn Heb “and he led his people out with joy, with a ringing cry, his chosen ones.”
  10. Psalm 105:44 tn Heb “and the [product of the] work of peoples they possessed.”
  11. Psalm 105:45 tn Heb “guard.”
Proverbs 4:10-27

10 Listen, my child,[a] and accept my words,
so that[b] the years of your life will be many.[c]
11 I hereby guide you[d] in the way of wisdom
and I lead you in upright paths.[e]
12 When you walk, your steps[f] will not be hampered,[g]
and when you run,[h] you will not stumble.
13 Hold on to instruction,[i] do not let it go;
protect it,[j] because it is your life.
14 Do not enter the path of the wicked
or walk[k] in the way of those who are evil.
15 Avoid it, do not go on it;
turn away from it, and go on.[l]
16 For they cannot sleep[m] unless they cause harm;[n]
they are robbed of sleep[o] until they make someone stumble.[p]
17 Indeed they have eaten[q] bread gained from wickedness[r]
and drink[s] wine obtained from violence.[t]
18 But the path of the righteous is like the bright morning light,[u]
growing brighter and brighter[v] until full day.[w]
19 The way of the wicked is like gloomy darkness;
they do not know what they stumble over.[x]

20 My child, pay attention to my words;
listen attentively[y] to my sayings.
21 Do not let them depart[z] from your sight,
guard[aa] them within your heart;[ab]
22 for they are life to those who find them
and healing to one’s entire body.[ac]
23 Guard your heart[ad] with all vigilance,[ae]
for from it are the sources[af] of life.
24 Remove perverse speech[ag] from your mouth;[ah]
keep devious talk far from your lips.[ai]
25 Let your eyes look directly[aj] in front of you
and let your gaze[ak] look straight before you.
26 Make the path for your feet[al] level,[am]
so that[an] all your ways may be established.[ao]
27 Do not turn[ap] to the right or to the left;
turn yourself[aq] away from evil.[ar]

Footnotes

  1. Proverbs 4:10 tn Heb “my son” (likewise in v. 20).
  2. Proverbs 4:10 tn Following an imperative, a vav plus imperfect verb can depict purpose or result.
  3. Proverbs 4:10 tn Heb “and the years of life will be many for you.”
  4. Proverbs 4:11 tn The form הֹרֵתִיךָ (horetikha) is the Hiphil perfect with a suffix from the root יָרָה (yarah, “to guide”). This and the parallel verb should be taken as instantaneous (or performative) perfects, translated as an English present tense: The sage is now instructing or pointing the way.sn The verb יָרָה (yarah) means “to teach; to instruct; to guide.” This is from the same root as the Hebrew word for “law” (torah). See G. R. Driver, “Hebrew Notes,” VT 1 (1951): 241-50; and J. L. Crenshaw, “The Acquisition of Knowledge in Israelite Wisdom Literature,” WW 7 (1986): 9.
  5. Proverbs 4:11 tn Heb “in the tracks of uprightness”; cf. NAB “on straightforward paths.” Both the verb and the object of the preposition make use of the idiom—the verb is the Hiphil perfect from דֶּרֶךְ (derekh, related to “road; way”) and the object is “wagon tracks, paths.”
  6. Proverbs 4:12 sn The noun צַעֲדֶךָ (tsaʿadekha, “your steps”) and the temporal infinitive בְּלֶכְתְּךָ (belekhtekha, “when you walk”) use the idiom of walking to represent the course of life. On that course there will be no obstacles; the “path” will be straight—morally and practically.
  7. Proverbs 4:12 sn The verb צָרַר (tsarar, “to be narrow; to be constricted”) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.
  8. Proverbs 4:12 sn The progression from walking to running is an idiom called “anabasis,” suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31).
  9. Proverbs 4:13 tn Or “discipline.” See note at 1:2.
  10. Proverbs 4:13 tn The form נִצְּרֶהָ (nitsereha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).
  11. Proverbs 4:14 tn The verb אָשַׁר (ʾashar, “to walk”) is not to be confused with the identically spelled homonym אָשַׁר “to pronounce happy” as in BDB 80 s.v. אָשַׁר.
  12. Proverbs 4:15 sn The verb עָבַר (ʿavar, “to cross over; to travel through”) ends both cola. In the first it warns against going on wrong paths; in the second it means “to go your own way,” but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter.
  13. Proverbs 4:16 tn The verb יָשַׁן (yashan) “to be asleep” is a stative root. In the imperfect it can be future “will not sleep” or modal, in this case abilitive, “are not able to sleep.”
  14. Proverbs 4:16 sn The verb is רָעַע (raʿaʿ), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” (Proverbs, 47).
  15. Proverbs 4:16 sn Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.
  16. Proverbs 4:16 sn The Hiphil imperfect (Kethib) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1).
  17. Proverbs 4:17 tn The verb ‏לָחֲמוּ (lakhamu) is a perfect form of a dynamic root, and therefore past or perfective. This serves as verification of the description in the previous verse.
  18. Proverbs 4:17 tn Heb “the bread of wickedness” (so KJV, NAB, NIV, NRSV). There are two ways to take the genitives: (1) genitives of apposition: wickedness and violence are their food and drink (cf. TEV, CEV, NLT), or (2) genitives of source: they derive their livelihood from the evil they do (C. H. Toy, Proverbs [ICC], 93).
  19. Proverbs 4:17 tn The verb is an imperfect, either present or future, saying what they do or forecasting what they will do. Being paired with a perfect verb in the beginning of the verse, the description combines their past pattern with what they continue to do.
  20. Proverbs 4:17 tn Heb “the wine of violence” (so KJV, NAB, NIV, NRSV). This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: “For they eat the bread of wickedness, and the wine of violence they drink.” The word order in the translation is reversed for the sake of smoothness and readability.
  21. Proverbs 4:18 tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ʾor) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe—the opposite of what darkness represents.
  22. Proverbs 4:18 tn A literal rendering would appear to be “walking and becoming bright.” When the Qal active participle of הָלַךְ (halakh) is paired with another participle (or adj.) it can express the intensification of an event, that is, the second element in the pairing continues on and increases in character. Cf. Jonah 1:11 and see HALOT 246-247 s.v. הָלַךְ 5).
  23. Proverbs 4:18 tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.
  24. Proverbs 4:19 sn The image of paths, brightness or darkness, and stumbling illustrate the contrast of lifestyles. When acting with righteousness one’s course becomes clearer and more sure, while the wicked are caught in their ways, ignorant of why they fall.
  25. Proverbs 4:20 tn Heb “incline your ear.” The verb הַט (hat) is the Hiphil imperative from נָטָה (natah, Hiphil: “to turn to; to incline”). The idiom “to incline the ear” gives the picture of “lean over and listen closely.” sn Commentators note the use of the body in this section: ear (v. 20), eyes (v. 21), flesh (v. 22), heart (v. 23), lips (v. 24), eyes (v. 25), feet (v. 26), and hands and feet (v. 27). Each is a synecdoche of part representing the whole; the total accumulation signifies the complete person in the process.
  26. Proverbs 4:21 tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).
  27. Proverbs 4:21 tn Or “keep” (so KJV, NIV, NRSV and many others).
  28. Proverbs 4:21 sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”
  29. Proverbs 4:22 tn Heb “to all of his flesh.”
  30. Proverbs 4:23 tn Anatomically the Hebrew word לֵב (lev) refers to the “heart.” But abstractly it can refer to one’s inner self, will, understanding, or mind. They did not see the heart and mind in opposition, such that the advice here includes both one’s thinking and feelings.
  31. Proverbs 4:23 tn Heb “more than any guard.” The preposition מִן (min) has its comparative sense “more than.” The noun מִשְׁמָר (mishmar) refers here to the act of guarding, protection, or vigilance (BDB 1038 s.v. מִשְׁמָר; HALOT 649 s.v. מִשְׁמָר).
  32. Proverbs 4:23 sn The word תּוֹצְאוֹת (totseʾot, from יָצָא, yatsaʾ) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.
  33. Proverbs 4:24 tn Heb “crookedness.” The noun עִקְּשׁוּת (ʿiqqeshut) refers to what is morally twisted or perverted. Here it refers to things that are said (cf. NAB “dishonest talk”; NRSV “crooked speech”). The term “mouth” functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant.
  34. Proverbs 4:24 tn Heb “crookedness of mouth.”
  35. Proverbs 4:24 tn Heb “deviousness of lips put far from you.”
  36. Proverbs 4:25 tn The jussives in this verse are both Hiphil, the first from the verb “to gaze; to look intently [or, carefully],” (נָבַט, navat) and the second from the verb “to be smooth, straight” (יָשָׁר, yashar).
  37. Proverbs 4:25 tn Heb “your eyelids.” The term “eyelids” is often a poetic synonym for “eye” (it is a metonymy of adjunct, something connected with the eye put for the eye that sees); it may intensify the idea as one might squint to gain a clearer look.
  38. Proverbs 4:26 tn Heb “path of your foot.”
  39. Proverbs 4:26 sn The verb is a denominative Piel from the word פֶּלֶס (peles), “balance; scale.” In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life.
  40. Proverbs 4:26 tn Following an imperative, a vav plus imperfect verb can depict purpose or result.
  41. Proverbs 4:26 tn The Niphal jussive from כּוּן (kun, “to be fixed; to be established; to be steadfast”) continues the idiom of walking and ways for the moral sense in life.
  42. Proverbs 4:27 sn The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is תֵּט (tet), a jussive from נָטָה (natah), which means “to turn aside” (Hiphil); the second verb is the Hiphil imperative of סוּר (sur), which means “to cause to turn to the side” (Hiphil). The disciple is not to leave the path of righteousness, but to stay on the path he must leave evil.
  43. Proverbs 4:27 tn Heb “your foot” (so NAB, NIV, NRSV). The term רַגְלְךָ (raglekha, “your foot”) is a synecdoche of part (= foot) for the whole person (= “yourself”).
  44. Proverbs 4:27 tc The LXX adds, “For the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace.” The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see C. H. Toy, Proverbs (ICC), 99.
Luke 6:12-19

Choosing the Twelve Apostles

12 Now[a] it was during this time that Jesus[b] went out to the mountain[c] to pray, and he spent all night[d] in prayer to God.[e] 13 When[f] morning came, he called his disciples and chose twelve of them, whom he also named apostles:[g] 14 Simon[h] (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew,[i] 15 Matthew, Thomas,[j] James the son of Alphaeus, Simon who was called the Zealot,[k] 16 Judas the son of James, and Judas Iscariot,[l] who became a traitor.

The Sermon on the Plain

17 Then[m] he came down with them and stood on a level place.[n] And a large number[o] of his disciples had gathered[p] along with[q] a vast multitude from all over Judea, from[r] Jerusalem, and from the seacoast of Tyre and Sidon.[s] They came to hear him and to be healed[t] of their diseases, 18 and those who suffered from[u] unclean[v] spirits were cured. 19 The[w] whole crowd was trying to touch him, because power[x] was coming out from him and healing them all.

Footnotes

  1. Luke 6:12 tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  2. Luke 6:12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 6:12 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to horos).sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
  4. Luke 6:12 sn This is the only time all night prayer is mentioned in the NT.
  5. Luke 6:12 tn This is an objective genitive, so prayer “to God.”
  6. Luke 6:13 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  7. Luke 6:13 sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
  8. Luke 6:14 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
  9. Luke 6:14 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
  10. Luke 6:15 sn This is the “doubting Thomas” of John 20:24-29.
  11. Luke 6:15 sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).
  12. Luke 6:16 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
  13. Luke 6:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  14. Luke 6:17 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
  15. Luke 6:17 tn Grk “large crowd.”
  16. Luke 6:17 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
  17. Luke 6:17 tn Grk “and.”
  18. Luke 6:17 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  19. Luke 6:17 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
  20. Luke 6:17 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
  21. Luke 6:18 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
  22. Luke 6:18 sn Unclean spirits refers to evil spirits. See Luke 4:33.
  23. Luke 6:19 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  24. Luke 6:19 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
New English Translation (NET)

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