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]
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.”
14 [a] The Lord supports all who fall,
and lifts up all who are bent over.[b]
15 Everything looks to you in anticipation,[c]
and you provide them with food on a regular basis.[d]
16 You open your hand,
and fill every living thing with the food it desires.[e]
17 The Lord is just in all his actions,[f]
and exhibits love in all he does.[g]
18 The Lord is near all who cry out to him,
all who cry out to him sincerely.[h]
19 He satisfies the desire[i] of his loyal followers;[j]
he hears their cry for help and delivers them.
20 The Lord protects all those who love him,
but he destroys all the wicked.
21 My mouth will praise the Lord.[k]
Let all who live[l] praise his holy name forever.
Footnotes
- 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).
- Psalm 145:15 tn Heb “the eyes of all wait for you.”
- Psalm 145:15 tn Heb “and you give to them their food in its season” (see Ps 104:27).
- Psalm 145:16 tn Heb “[with what they] desire.”
- Psalm 145:17 tn Heb “in all his ways.”
- Psalm 145:17 tn Heb “and [is] loving in all his deeds.”
- Psalm 145:18 tn Heb “in truth.”
- Psalm 145:19 tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.
- Psalm 145:19 tn Heb “the desire of those who fear him, he does.”
- Psalm 145:21 tn Heb “the praise of the Lord my mouth will speak.”
- Psalm 145:21 tn Heb “all flesh.”
17 Wake up! Wake up!
Get up, O Jerusalem!
You drank from the cup the Lord passed to you,
which was full of his anger.[a]
You drained dry
the goblet full of intoxicating wine.[b]
18 There was no one to lead her
among all the children she bore;
there was no one to take her by the hand
among all the children she raised.
19 These double disasters confronted you.
But who feels sorry for you?
Destruction and devastation,
famine and sword.
But who consoles you?[c]
20 Your children faint;
they lie at the head of every street
like an antelope in a snare.
They are left in a stupor by the Lord’s anger,
by the battle cry of your God.[d]
21 So listen to this, oppressed one,
who is drunk, but not from wine.
22 This is what your Sovereign[e] Lord, even your God who judges[f] his people says:
“Look, I have removed from your hand
the cup of intoxicating wine,[g]
the goblet full of my anger.[h]
You will no longer have to drink it.
23 I will put it into the hand of your tormentors[i]
who said to you, ‘Lie down, so we can walk over you.’
You made your back like the ground,
and like the street for those who walked over you.”
Footnotes
- Isaiah 51:17 tn Heb “[you] who have drunk from the hand of the Lord the cup of his anger.”
- Isaiah 51:17 tn Heb “the goblet, the cup [that causes] staggering, you drank, you drained.”
- Isaiah 51:19 tc The Hebrew text has אֲנַחֲמֵךְ (ʾanakhamekh), a first person form, but the Qumran scroll 1QIsaa reads correctly יְנַחֲמֵךְ (yenakhamekh), a third person form.
- Isaiah 51:20 tn Heb “those who are full of the anger of the Lord, the shout [or “rebuke”] of your God.”
- Isaiah 51:22 tn Or “Lord,” from אֲדוֹן (ʾadon).
- Isaiah 51:22 tn Many translations say “pleads the cause of his people” (KJV, NRSV, ESV) or similarly (NASB, NIV). The verb רִיב (riv, “to contend, dispute, conduct a law suit”) normally conveys that notion with the cognate direct object רִיב (riv, “cause, dispute, legal case”), but that is lacking here. Instead “his people” are the direct object, an unusual construction. The verb רִיב typically uses a preposition to indicate whether the action is done for or against someone. The syntax here may reflect Isa 3:13 where God is said to judge his people. There רִיב occurs without a direct object, but “his people” are supplied by parallelism in the second half of the line. The immediate context here is about the reversal of judgment, so referring to God as the one who judges his people but now takes his cup of judgement away would fit well.
- Isaiah 51:22 tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”
- Isaiah 51:22 tn Heb “the goblet of the cup of my anger.”
- Isaiah 51:23 tn That is, to make them drink it.
6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel,[a] 7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”[b] 8 This means[c] it is not the children of the flesh[d] who are the children of God; rather, the children of promise are counted as descendants. 9 For this is what the promise declared:[e] “About a year from now[f] I will return and Sarah will have a son.”[g] 10 Not only that, but when Rebekah had conceived children by one man,[h] our ancestor Isaac— 11 even before they were born or had done anything good or bad (so that God’s purpose in election[i] would stand, not by works but by[j] his calling)[k]— 12 [l] it was said to her, “The older will serve the younger,”[m] 13 just as it is written: “Jacob I loved, but Esau I hated.”[n]
Footnotes
- Romans 9:6 tn Grk “For not all those who are from Israel are Israel.”
- Romans 9:7 tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.sn A quotation from Gen 21:12.
- Romans 9:8 tn Grk “That is,” or “That is to say.”
- Romans 9:8 tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.sn The expression the children of the flesh refers to the natural offspring.
- Romans 9:9 tn Grk “For this is the word of promise.”
- Romans 9:9 tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.
- Romans 9:9 sn A quotation from Gen 18:10, 14.
- Romans 9:10 tn Or possibly “by one act of sexual intercourse.” See D. Moo, Romans (NICNT), 579.
- Romans 9:11 tn Grk “God’s purpose according to election.”
- Romans 9:11 tn Or “not based on works but based on…”
- Romans 9:11 tn Grk “by the one who calls.” sn The entire clause is something of a parenthetical remark.
- Romans 9:12 sn Many translations place this verse division before the phrase “not by works but by his calling” (NA28/UBS5, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.
- Romans 9:12 sn A quotation from Gen 25:23.
- Romans 9:13 sn A quotation from Mal 1:2-3.
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