◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 65:[1-8] 9-13 (Your paths overflow with plenty); Isaiah 48:6-11 (You will hear new hidden things); Romans 15:14-21 (Sanctified by the Holy Spirit) (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 65:1-8

Psalm 65[a]

For the music director, a psalm of David, a song.

65 Praise awaits you,[b] O God, in Zion.
Vows made to you are fulfilled.
2 You hear prayers;[c]
all people approach you.[d]
3 Our record of sins overwhelms me,[e]
but you forgive[f] our acts of rebellion.
4 How blessed[g] is the one whom you choose,
and allow to live in your palace courts.[h]
May we be satisfied with the good things of your house—
your holy palace.[i]
5 You answer our prayers by performing awesome acts of deliverance,
O God, our savior.[j]
All the ends of the earth trust in you,[k]
as well as those living across the wide seas.[l]
6 You created the mountains by your power,[m]
and demonstrated your strength.[n]
7 You calmed the raging seas[o]
and their roaring waves,
as well as the commotion made by the nations.[p]
8 Even those living in the remotest areas are awestruck by your acts;[q]
you cause those living in the east and west to praise you.[r]

Footnotes

  1. Psalm 65:1 sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.
  2. Psalm 65:1 tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”
  3. Psalm 65:2 tn Heb “O one who hears prayer.”
  4. Psalm 65:2 tn Heb “to you all flesh comes.”
  5. Psalm 65:3 tn Heb “the records of sins are too strong for me.”
  6. Psalm 65:3 tn Or “make atonement for.”
  7. Psalm 65:4 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; 2:12; 34:9; 41:1; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
  8. Psalm 65:4 tn Heb “[whom] you bring near [so that] he might live [in] your courts.”
  9. Psalm 65:4 tn Or “temple.”
  10. Psalm 65:5 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”
  11. Psalm 65:5 tn Heb “a source of confidence [for] all the ends of the earth.”sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.
  12. Psalm 65:5 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rekhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.
  13. Psalm 65:6 tn Heb “[the] one who establishes [the] mountains by his power.”
  14. Psalm 65:6 tn Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”
  15. Psalm 65:7 tn Heb “the roar of the seas.”
  16. Psalm 65:7 sn The raging seas…the commotion made by the nations. The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6; Isa 17:12).
  17. Psalm 65:8 tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth.
  18. Psalm 65:8 tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.
Psalm 65:9-13

9 You visit the earth and give it rain;[a]
you make it rich and fertile.[b]
God’s streams are full of water;[c]
you provide grain for the people of the earth,[d]
for you have prepared the earth in this way.[e]
10 You saturate[f] its furrows,
and soak[g] its plowed ground.[h]
With rain showers you soften its soil,[i]
and make its crops grow.[j]
11 You crown the year with your good blessings,[k]
and you leave abundance in your wake.[l]
12 The pastures in the wilderness glisten with moisture,[m]
and the hills are clothed with joy.[n]
13 The meadows are clothed with sheep,
and the valleys are covered with grain.
They shout joyfully, yes, they sing.

Footnotes

  1. Psalm 65:9 tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”
  2. Psalm 65:9 tn Heb “you greatly enrich it.”
  3. Psalm 65:9 tn Heb “[with] a channel of God full of water.” The divine name is probably may be used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).
  4. Psalm 65:9 tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.
  5. Psalm 65:9 tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.
  6. Psalm 65:10 tn Heb “saturating” [the form is an infinitive absolute].
  7. Psalm 65:10 tn Heb “flatten, cause to sink.”
  8. Psalm 65:10 tn Heb “trenches,” or “furrows.”
  9. Psalm 65:10 tn Heb “soften it,” that is, the earth.
  10. Psalm 65:10 tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.
  11. Psalm 65:11 tn Heb “your good,” which refers here to agricultural blessings.
  12. Psalm 65:11 tn Heb “and your paths drip with abundance.”
  13. Psalm 65:12 tn Heb “drip.”
  14. Psalm 65:12 tn That is, with rich vegetation that brings joy to those who see it.
Isaiah 48:6-11

6 You have heard; now look at all the evidence![a]
Will you not admit that what I say is true?[b]
From this point on I am announcing to you new events
that are previously unrevealed and you do not know about.[c]
7 Now they come into being,[d] not in the past;
before today you did not hear about them,
so you could not say,
‘Yes,[e] I know about them.’
8 You did not hear,
you do not know,
you were not told beforehand.[f]
For I know that you are very deceitful;[g]
you were labeled[h] a rebel from birth.
9 For the sake of my reputation[i] I hold back my anger;
for the sake of my prestige[j] I restrain myself from destroying you.[k]
10 Look, I have refined you, but not as silver;
I have purified you[l] in the furnace of misery.
11 For my sake alone[m] I will act,
for how can I allow my name to be defiled?[n]
I will not share my glory with anyone else![o]

Footnotes

  1. Isaiah 48:6 tn Heb “gaze [at] all of it”; KJV “see all this.”
  2. Isaiah 48:6 tn Heb “[as for] you, will you not declare?”
  3. Isaiah 48:6 tn Heb “and hidden things, and you do not know them.”
  4. Isaiah 48:7 tn Heb “are created” (so KJV, NASB, NIV, NRSV); NLT “They are brand new.”
  5. Isaiah 48:7 tn Heb “look”; KJV, NASB “Behold.”
  6. Isaiah 48:8 tn Heb “beforehand your ear did not open.”
  7. Isaiah 48:8 tn Heb “deceiving, you deceive.” The infinitive absolute precedes the finite verb for emphasis.
  8. Isaiah 48:8 tn Or “called” (KJV, NAB, NASB, NIV, NRSV).
  9. Isaiah 48:9 tn Heb “for the sake of my name” (so NAB, NASB); NLT “for my own sake.”
  10. Isaiah 48:9 tn Heb “and my praise.” לְמַעַן (lemaʿan, “for the sake of”) is understood by ellipsis (note the preceding line).
  11. Isaiah 48:9 tn Heb “I restrain [myself] concerning you not to cut you off.”
  12. Isaiah 48:10 tc The Hebrew text has בְּחַרְתִּיךָ (bekhartikha, “I have chosen you”), but the Qumran scroll 1QIsaa reads correctly בחנתיכה (“I have tested you”). The metallurgical background of the imagery suggests that purification through testing is the idea.
  13. Isaiah 48:11 tn The Hebrew text repeats לְמַעֲנִי (lemaʿani, “for my sake”) for emphasis.
  14. Isaiah 48:11 tn The Hebrew text reads literally, “for how can it be defiled?” The subject of the verb is probably “name” (v. 9).
  15. Isaiah 48:11 sn See 42:8.
Romans 15:14-21

Paul’s Motivation for Writing the Letter

14 But I myself am fully convinced about you, my brothers and sisters,[a] that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. 15 But I have written more boldly to you on some points so as to remind you, because of the grace given to me by God 16 to be a minister of Christ Jesus to the Gentiles. I serve[b] the gospel of God[c] like a priest, so that the Gentiles may become an acceptable offering,[d] sanctified by the Holy Spirit.

17 So I boast[e] in Christ Jesus about the things that pertain to God. 18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience[f] of the Gentiles, by word and deed, 19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ. 20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation, 21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.”[g]

Footnotes

  1. Romans 15:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  2. Romans 15:16 tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.
  3. Romans 15:16 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.
  4. Romans 15:16 tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”
  5. Romans 15:17 tc ‡ After οὖν (oun), several significant Alexandrian and Western mss (B C D F G 81 365) have τήν (tēn). The article is lacking in א A Ψ 33 1175 1241 1505 1739 1881 M however. P46 supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchēsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably earlier. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA28 puts the article in brackets, indicating some doubt as to its authenticity.tn Grk “Therefore I have a boast.”
  6. Romans 15:18 tn Grk “unto obedience.”
  7. Romans 15:21 sn A quotation from Isa 52:15.
New English Translation (NET)

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