Revised Common Lectionary (Complementary)
8 The Lord is merciful and compassionate;
he is patient[a] and demonstrates great loyal love.[b]
9 The Lord is good to all,
and has compassion on all he has made.[c]
10 All your works will give thanks to you, Lord.
Your loyal followers will praise you.
11 They will proclaim the splendor of your kingdom;
they will tell about your power,
12 so that mankind[d] might acknowledge your mighty acts,
and the majestic splendor of your kingdom.
13 Your kingdom is an eternal kingdom,[e]
and your dominion endures through all generations.
14 [f] The Lord supports all who fall,
and lifts up all who are bent over.[g]
Footnotes
- Psalm 145:8 tn Heb “slow to anger” (see Pss 86:15; 103:8).
- Psalm 145:8 tn Heb “and great of loyal love” (see Pss 86:15; 103:8).
- Psalm 145:9 tn Heb “and his compassion is over all his works.”
- Psalm 145:12 tn Heb “the sons of man.”
- Psalm 145:13 tn Heb “a kingdom of all ages.”
- Psalm 145:14 tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the (מ) (mem) and (ס) (samek) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing (נ) (nun) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.
- Psalm 145:14 tn Perhaps “discouraged” (see Ps 57:6).
6 “You there![a] Flee from the northland!” says the Lord, “for like the four winds of heaven[b] I have scattered you,” says the Lord. 7 “Escape, Zion, you who live among the Babylonians!”[c] 8 For the Lord of Heaven’s Armies says: “For his own glory[d] he has sent me to the nations that plundered you—for anyone who touches you touches the pupil[e] of his[f] eye. 9 Yes, look here, I am about to punish them[g] so that they will be looted by their own slaves.” Then you will know that the Lord of Heaven’s Armies has sent me.
10 “Sing out and be happy, Zion my daughter![h] For look, I have come; I will settle in your midst,” says the Lord. 11 “Many nations will join themselves to the Lord on the day of salvation,[i] and they will also be my[j] people. Indeed, I will settle in the midst of you all. Then you will know that the Lord of Heaven’s Armies has sent me to you. 12 The Lord will take possession of[k] Judah as his portion in the holy land and he will choose Jerusalem once again. 13 Be silent in the Lord’s presence, all people everywhere,[l] for he is being moved to action in his holy dwelling place.”[m]
Footnotes
- Zechariah 2:6 sn These are the scattered Jews of eschatological times (as the expression four winds of heaven makes clear) and not those of Zechariah’s time who have, for the most part, already returned by 520 b.c. This theme continues and is reinforced in vv. 10-13.
- Zechariah 2:6 tn Or “of the sky.” The same Hebrew term, שָׁמַיִם (shamayim), may be translated “heaven(s)” or “sky” depending on the context.
- Zechariah 2:7 tn Heb “live in [or “with” (cf. NASB), i.e., “among”] the daughter of Babylon” (so NIV; NAB “dwell in daughter Babylon”).
- Zechariah 2:8 tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord.
- Zechariah 2:8 tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the Lord’s eye is to raise her value to an incalculable price (cf. NLT “my most precious possession”).
- Zechariah 2:8 tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the Lord saying, in effect, that he has sent himself on the mission to the nations.
- Zechariah 2:9 tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”
- Zechariah 2:10 sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people.
- Zechariah 2:11 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
- Zechariah 2:11 tc The LXX and Syriac have the third person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).
- Zechariah 2:12 tn Heb “will inherit” (so NIV, NRSV).
- Zechariah 2:13 tn Heb “all flesh”; NAB, NIV “all mankind.”
- Zechariah 2:13 sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land.
7 What shall we say then? Is the law sin? Absolutely not! Certainly, I[a] would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else[b] if the law had not said, “Do not covet.”[c] 8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires.[d] For apart from the law, sin is dead. 9 And I was once alive apart from the law, but with the coming of the commandment sin became alive 10 and I died. So[e] I found that the very commandment that was intended to bring life brought death![f] 11 For sin, seizing the opportunity through the commandment, deceived me and through it I died.[g] 12 So then, the law is holy, and the commandment is holy, righteous, and good.
13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. 14 For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin.[h] 15 For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate.[i] 16 But if I do what I don’t want, I agree that the law is good.[j] 17 But now it is no longer me doing it, but sin that lives in me. 18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it.[k] 19 For I do not do the good I want, but I do the very evil I do not want! 20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.
Footnotes
- Romans 7:7 sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).
- Romans 7:7 tn Grk “I would not have known covetousness.”
- Romans 7:7 sn A quotation from Exod 20:17 and Deut 5:21.
- Romans 7:8 tn Or “covetousness.”
- Romans 7:10 tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.
- Romans 7:10 tn Grk “and there was found in/for me the commandment which was for life—this was for death.”
- Romans 7:11 tn Or “and through it killed me.”
- Romans 7:14 tn Grk “under sin.”
- Romans 7:15 tn Grk “but what I hate, this I do.”
- Romans 7:16 tn Grk “I agree with the law that it is good.”
- Romans 7:18 tn Grk “For to wish is present in/with me, but not to do it.”
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