Revised Common Lectionary (Complementary)
The Lord Invites Outsiders to Enter
56 This is what the Lord says,
“Promote[a] justice! Do what is right!
For I am ready to deliver you;
I am ready to vindicate you openly.[b]
Footnotes
- Isaiah 56:1 tn Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.”
- Isaiah 56:1 tn Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.”
6 As for foreigners who become followers of[a] the Lord and serve him,
who love the name of the Lord and want to be his servants—
all who observe the Sabbath and do not defile it,
and who are faithful to[b] my covenant—
7 I will bring them to my holy mountain;
I will make them happy in the temple where people pray to me.[c]
Their burnt offerings and sacrifices will be accepted on my altar,
for my temple will be known as a temple where all nations may pray.”[d]
8 The Sovereign Lord says this,
the one who gathers the dispersed of Israel:
“I will still gather them up.”[e]
Footnotes
- Isaiah 56:6 tn Heb “who attach themselves to.”
- Isaiah 56:6 tn Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.”
- Isaiah 56:7 tn Heb “in the house of my prayer.”
- Isaiah 56:7 tn Heb “for my house will be called a house of prayer for all the nations.”
- Isaiah 56:8 tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition ל (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (ʿalayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”
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
- 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.
- Psalm 67:1 tn Or “have mercy on us.”
- 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.
- Psalm 67:1 tn Heb “may he cause his face to shine with us.”
- 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.
- 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.
- Psalm 67:4 tn Or “peoples.”
- 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”).
- 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.
- Psalm 67:7 tn The prefixed verb forms in vv. 6b-7a are understood as jussives.
- 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.”
Israel’s Rejection not Complete nor Final
11 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin. 2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?
29 For the gifts and the call of God are irrevocable. 30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, 31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now[a] receive mercy. 32 For God has consigned all people to disobedience so that he may show mercy to them all.[b]
Footnotes
- Romans 11:31 tc Some significant Alexandrian and Western mss (א B D*,c 1506 bo) read νῦν (nun, “now”) here. A few other mss (33 365 sa) have ὕστερον (husteron, “finally”). mss that lack the word are P46 A D1 F G Ψ 81 1175 1241 1505 1739 1881 M latt. External evidence slightly favors omission with good representatives from the major text-forms, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun ēpeithēsan…autoi nun eleēthōsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.
- Romans 11:32 tn Grk “to all”; “them” has been supplied for stylistic reasons.
True Defilement
10 Then he called the crowd to him and said,[a] “Listen and understand. 11 What defiles a person is not what goes into the mouth; it is what[b] comes out of the mouth that defiles a person.” 12 Then the disciples came to him and said, “Do you know that when the Pharisees[c] heard this saying they were offended?” 13 And he replied,[d] “Every plant that my heavenly Father did not plant will be uprooted. 14 Leave them! They are blind guides.[e] If someone who is blind leads another who is blind,[f] both will fall into a pit.” 15 But Peter[g] said to him, “Explain this parable to us.” 16 Jesus[h] said, “Even after all this, are you still so foolish? 17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer?[i] 18 But the things that come out of the mouth come from the heart, and these things defile a person. 19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. 20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.”[j]
Footnotes
- Matthew 15:10 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
- Matthew 15:11 tn Grk “but what.”
- Matthew 15:12 sn See the note on Pharisees in 3:7.
- Matthew 15:13 tn Grk “And answering, he said.”
- Matthew 15:14 tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א2a C L N W Z Γ Δ Θ ƒ1, 13 33 579 700 1241 1424 M lat; SBL). The omission of “of the blind” is read by א*,2b B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tuphloi, “blind”) right before the word τυφλῶν (tuphlōn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is autographic: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA28 places τυφλῶν in brackets, indicating doubts as to its authenticity.
- Matthew 15:14 tn Grk “If blind leads blind.”
- Matthew 15:15 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.
- Matthew 15:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
- Matthew 15:17 tn Or “into the latrine.”
- Matthew 15:20 tn Grk “but to eat with unwashed hands does not defile a person.”
A Canaanite Woman’s Faith
21 After going out from there, Jesus went to the region of Tyre and Sidon. 22 A[a] Canaanite woman from that area came[b] and cried out,[c] “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 23 But he did not answer her a word. Then[d] his disciples came and begged him,[e] “Send her away, because she keeps on crying out after us.” 24 So[f] he answered, “I was sent only to the lost sheep of the house of Israel.” 25 But she came and bowed down[g] before him and said,[h] “Lord, help me!” 26 “It is not right[i] to take the children’s bread and throw it to the dogs,”[j] he said.[k] 27 “Yes, Lord,” she replied,[l] “but even the dogs eat the crumbs that fall from their masters’ table.” 28 Then[m] Jesus answered her, “Woman,[n] your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.
Footnotes
- Matthew 15:22 tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
- Matthew 15:22 tn Grk The participle ἐξελθοῦσα (exelthousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
- Matthew 15:22 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
- Matthew 15:23 tn Here καί (kai) has been translated as “Then.”
- Matthew 15:23 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
- Matthew 15:24 tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.
- Matthew 15:25 tn In this context the verb προσκυνέω (proskuneō), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).
- Matthew 15:25 tn Grk “she bowed down to him, saying.”
- Matthew 15:26 tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.
- Matthew 15:26 tn Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον (kunarion) simply means “dog.”sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request.
- Matthew 15:26 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
- Matthew 15:27 tn Grk “she said.”
- Matthew 15:28 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
- Matthew 15:28 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
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