◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 67 (Let all the peoples praise God); Isaiah 45:20-25 (All the ends of the earth shall be saved); Revelation 15:1-4 (All nations will worship God) (New English Translation)
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August 13, 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 67

Psalm 67[a]

For the music director, to be accompanied by stringed instruments; a psalm, a song.

67 May God show us his favor[b] and bless us.[c]
May he smile on us.[d] (Selah)
2 Then those living on earth will know what you are like;
all nations will know how you deliver your people.[e]
3 Let the nations thank you, O God.
Let all the nations thank you.[f]
4 Let foreigners[g] rejoice and celebrate.
For you execute justice among the nations,
and govern the people living on earth.[h] (Selah)
5 Let the nations thank you, O God.
Let all the nations thank you.[i]
6 The earth yields its crops.
May God, our God, bless us.
7 May God bless us.[j]
Then all the ends of the earth will give him the honor he deserves.[k]

Footnotes

  1. Psalm 67:1 sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.
  2. Psalm 67:1 tn Or “have mercy on us.”
  3. Psalm 67:1 tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (yaʾer) in the next line.
  4. Psalm 67:1 tn Heb “may he cause his face to shine with us.”
  5. Psalm 67:2 tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with ל (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.
  6. Psalm 67:3 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.
  7. Psalm 67:4 tn Or “peoples.”
  8. Psalm 67:4 tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).
  9. Psalm 67:5 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in v. 5 are understood as jussives in this call to praise.
  10. Psalm 67:7 tn The prefixed verb forms in vv. 6b-7a are understood as jussives.
  11. Psalm 67:7 tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”
Isaiah 45:20-25

20 Gather together and come!
Approach together, you refugees from the nations.
Those who carry wooden idols know nothing,
those who pray to a god that cannot deliver.
21 Tell me! Present the evidence![a]
Let them consult with one another.
Who predicted this in the past?
Who announced it beforehand?
Was it not I, the Lord?
I have no peer, there is no God but me,
a God who vindicates and delivers;[b]
there is none but me.
22 Turn to me so you can be delivered,[c]
all you who live in the earth’s remote regions!
For I am God, and I have no peer.
23 I solemnly make this oath[d]—
what I say is true and reliable:[e]
‘Surely every knee will bow to me,
every tongue will solemnly affirm;[f]
24 they will say about me,
“Yes, the Lord is a powerful deliverer.”’”[g]
All who are angry at him will cower before him.[h]
25 All the descendants of Israel will be vindicated by the Lord
and will boast in him.[i]

Footnotes

  1. Isaiah 45:21 tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.
  2. Isaiah 45:21 tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”
  3. Isaiah 45:22 tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”
  4. Isaiah 45:23 tn Heb “I swear by myself”; KJV, NASB “have sworn.”
  5. Isaiah 45:23 tn Heb “a word goes out from my mouth [in] truth and will not return.”
  6. Isaiah 45:23 tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”
  7. Isaiah 45:24 tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”
  8. Isaiah 45:24 tn Heb “will come to him and be ashamed.”
  9. Isaiah 45:25 tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”
Revelation 15:1-4

The Final Plagues

15 Then[a] I saw another great and astounding sign in heaven: seven angels who have seven final plagues[b] (they are final because in them God’s anger is completed).

2 Then[c] I saw something like a sea of glass[d] mixed with fire, and those who had conquered[e] the beast and his image and the number of his name. They were standing[f] by[g] the sea of glass, holding harps given to them by God.[h] 3 They[i] sang the song of Moses the servant[j] of God and the song of the Lamb:[k]

“Great and astounding are your deeds,
Lord God, the All-Powerful![l]
Just[m] and true are your ways,
King over the nations![n]
4 Who will not fear you, O Lord,
and glorify[o] your name, because you alone are holy?[p]
All nations[q] will come and worship before you
for your righteous acts[r] have been revealed.”

Footnotes

  1. Revelation 15:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 15:1 tn Grk “seven plagues—the last ones.”
  3. Revelation 15:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  4. Revelation 15:2 sn See Rev 4:6 where the sea of glass was mentioned previously.
  5. Revelation 15:2 tn Or “had been victorious over”; traditionally, “had overcome.”
  6. Revelation 15:2 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
  7. Revelation 15:2 tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”
  8. Revelation 15:2 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou theou) has been translated as a genitive of agency.
  9. Revelation 15:3 tn Here καί (kai) has not been translated.
  10. Revelation 15:3 tn See the note on the word “servants” in 1:1.
  11. Revelation 15:3 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  12. Revelation 15:3 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
  13. Revelation 15:3 tn Or “righteous,” although the context favors justice as the theme.
  14. Revelation 15:3 tc Certain mss (P47 א*,2 C 1006 1611 1841) read “ages” (αἰώνων, aiōnōn) instead of “nations” (ἐθνῶν, ethnōn), which itself is supported by several mss (א1 A 051 M). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileus tōn aiōnōn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably “nations” should be considered the earlier reading due to the influence of 1 Tim 1:17 on this passage.
  15. Revelation 15:4 tn Or “and praise.”sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3; 49:22-23; 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation (NIGTC), 796-97.
  16. Revelation 15:4 sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (hosios) and not the more common NT term ἅγιος (hagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).
  17. Revelation 15:4 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  18. Revelation 15:4 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiōma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18.—B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
New English Translation (NET)

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