Revised Common Lectionary (Complementary) / Psalm 26:1-8 (Your love is before my eyes); Jeremiah 14:13-18 (Denunciation of lying prophets); Ephesians 5:1-6 (Do not be deceived by empty words) (New English Translation)
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)
Psalm 26:1-8
Psalm 26[a]
By David.
26 Vindicate me, O Lord,
for I have integrity,[b]
and I trust in the Lord without wavering.
2 Examine me, O Lord, and test me.
Evaluate my inner thoughts and motives.[c]
3 For I am ever aware of your faithfulness,[d]
and your loyalty continually motivates me.[e]
4 I do not associate[f] with deceitful men,
or consort[g] with those who are dishonest.[h]
5 I hate the mob[i] of evil men,
and do not associate[j] with the wicked.
6 I maintain a pure lifestyle,[k]
so I can appear before your altar,[l] O Lord,
7 to give you thanks,[m]
and to tell about all your amazing deeds.[n]
8 O Lord, I love the temple where you live,[o]
the place where your splendor is revealed.[p]
Footnotes
- Psalm 26:1 sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
- Psalm 26:1 tn Heb “for I in my integrity walk.”
- Psalm 26:2 tn Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.
- Psalm 26:3 tn Heb “for your faithfulness [is] before my eyes.”
- Psalm 26:3 tn Heb “and I walk about in your loyalty.”sn The psalmist’s awareness of the Lord’s faithfulness and…loyalty toward him motivates him to remain loyal to the Lord and to maintain his moral purity.
- Psalm 26:4 tn Heb “sit.”
- Psalm 26:4 tn Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
- Psalm 26:4 tn Heb “[those who] conceal themselves.”
- Psalm 26:5 tn Heb “assembly, company.”
- Psalm 26:5 tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
- Psalm 26:6 tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.
- Psalm 26:6 tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.
- Psalm 26:7 tn Heb “to cause to be heard the sound of thanksgiving.”
- Psalm 26:7 tn The two infinitival forms (both with prefixed preposition ל, lamed) give the purpose for his appearance at the altar.
- Psalm 26:8 tn Heb “the dwelling of your house.”
- Psalm 26:8 tn Heb “the place of the abode of your splendor.”
Jeremiah 14:13-18
13 Then I said, “Oh, Sovereign Lord,[a] look![b] The prophets are telling them that you said,[c] ‘You will not experience war or suffer famine.[d] I will give you lasting peace and prosperity in this land.’”[e]
14 Then the Lord said to me, “Those prophets are prophesying lies while claiming my authority![f] I did not send them. I did not commission them.[g] I did not speak to them. They are prophesying to these people false visions, worthless predictions,[h] and the delusions of their own mind. 15 I did not send those prophets, though they claim to be prophesying in my name. They may be saying, ‘No war or famine will happen in this land.’ But I, the Lord, say this about[i] them: ‘War and starvation will kill those prophets.’[j] 16 The people to whom they are prophesying will die through war and famine. Their bodies will be thrown out into the streets of Jerusalem and there will be no one to bury them. This will happen to the men and their wives, their sons, and their daughters.[k] For I will pour out on them the destruction they deserve.”[l]
Lament over Present Destruction and Threat of More to Come
17 “Tell these people this, Jeremiah:[m]
‘My eyes overflow with tears
day and night without ceasing.[n]
For my people, my dear children,[o] have suffered a crushing blow.
They have suffered a serious wound.[p]
18 If I go out into the countryside,
I see those who have been killed in battle.
If I go into the city,
I see those who are sick because of starvation.[q]
For both prophet and priest—
they go peddling in the land
but they are not humbled.’”[r]
Footnotes
- Jeremiah 14:13 tn Heb “Lord Yahweh.” The translation follows the ancient Jewish tradition of substituting the Hebrew word for God for the proper name Yahweh.
- Jeremiah 14:13 tn Heb “Behold.” See the translator’s note on usage of this particle in 1:6.
- Jeremiah 14:13 tn The words “that you said” are not in the text but are implicit from the first person in the affirmation that follows. They are supplied in the translation for clarity.
- Jeremiah 14:13 tn Heb “You will not see sword and you will not have starvation [or hunger].”
- Jeremiah 14:13 tn Heb “I will give you unfailing peace in this place.” The translation opts for “peace and prosperity” here for the word שָׁלוֹם (shalom) because in the context it refers both to peace from war and security from famine and plague. The word translated “lasting” (אֱמֶת, ʾemet) is difficult to render here because it has broad uses: “truth, reliability, stability, steadfastness,” etc. “Guaranteed” or “lasting” seem to fit the context the best.
- Jeremiah 14:14 tn Heb “Falsehood those prophets are prophesying in my name.” In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8).
- Jeremiah 14:14 tn Heb “I did not command them.” Cf. 1 Chr 22:12 for usage.
- Jeremiah 14:14 tn Heb “divination and worthlessness.” This is an example of hendiadys, where two nouns are joined by “and,” with one serving as qualifier of the other. The noun “worthlessness” functions as an adjective in an “of” phrase that follows and qualifies a noun (an attributive genitive in Hebrew) in Zech 11:17 and Job 13:4. sn The word translated “predictions” here is really the word “divination.” Divination was prohibited in Israel (cf. Deut 18:10, 14). The practice of divination involved various mechanical means to try to predict the future. The word was used here for its negative connotations in a statement that is rhetorically structured to emphasize the falseness of the promises of the false prophets. It would be unnatural to contemporary English style to try to capture this emphasis in English. In the Hebrew text the last sentence reads, “False vision, divination, and worthlessness and the deceitfulness of their heart they are prophesying to them.” For the emphasis in the preceding sentence see the note there.
- Jeremiah 14:15 tn Heb “Thus says the Lord about.” The first person construction has been used in the translation for better English style.
- Jeremiah 14:15 tn Heb “Thus says the Lord concerning the prophets who are prophesying in my name and I did not send them [= whom I did not send] and they are saying [= who are saying], ‘Sword and famine…’, by sword and famine those prophets will be killed.” This sentence has been restructured to conform to contemporary English style.sn The rhetoric of the passage is again sustained by an emphatic word order that contrasts what they say will not happen to the land, “war and famine,” with the punishment that the Lord will inflict on them, i.e., “war and starvation [or famine].”
- Jeremiah 14:16 tn Heb “And the people to whom they are prophesying will be thrown out into the streets of Jerusalem, and there will not be anyone to bury them, they, their wives, and their sons and their daughters.” This sentence has been restructured to break up a long Hebrew sentence and to avoid some awkwardness due to differences in the ancient Hebrew and contemporary English styles.
- Jeremiah 14:16 tn Heb “their evil.” Hebrew words often include within them a polarity of cause and effect. Thus the word for “evil” includes both the concept of wickedness and the punishment for it. Other words that function this way are “iniquity” = “guilt [of iniquity]” = “punishment [for iniquity].” Context determines which nuance is proper.
- Jeremiah 14:17 tn The word “Jeremiah” is not in the text but the address is to a second person singular hearer and is a continuation of 14:14, where the quote starts. The word is supplied in the translation for clarity.
- Jeremiah 14:17 tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…,” because of the particle אַל (ʾal) introducing the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ʾal-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; and Job 41:8 (40:32 HT). God here is again describing a lamentable situation and giving his response to it. See 14:1-6 above.sn Once again it is the Lord lamenting the plight of the people to them, rather than the people lamenting their plight to him. See 14:1-6 and the study notes on the introduction to this section and on 14:7.
- Jeremiah 14:17 tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”sn This is a metaphor that occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate), but not so easy in other places. From the nature of the context, the reference here may be to the protection the virgin was normally privileged to have, with a reminder that the people were forfeiting it by their actions. Hence God lamented for them.
- Jeremiah 14:17 tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.sn Cf. Jer 10:19 for a similar use of this metaphor.
- Jeremiah 14:18 tn The word “starvation” has been translated “famine” elsewhere in this passage. It is the word that refers to hunger. The “starvation” here may be war induced and not simply that which comes from famine per se. “Starvation” will cover both.
- Jeremiah 14:18 tn The meaning of these last two lines is somewhat uncertain. The keys are the two verbs סָחַר (sakhar) and יָדַע (yadaʿ). סָחַר (sakhar) most commonly occurs as a participle meaning “trader” or “merchant.” As a finite verb (only elsewhere in Gen 34:10, 21; 42:34) it seems to refer to “trading; doing business,” though DCH understands it only as “traveling around” and proposes “wander” in this verse. The common verb יָדַע (yadaʿ) means “to know.” Among homophonous roots DCH includes יָדַע II (yadaʿ) meaning “be quiet, at rest; be submissive” (cf. Job 21:19; Prov 5:6; Hos 9:7; Isa 45:4). The primary options in the first portion are that they “wander about” or “trade” “throughout the land.” In the second portion they “do not rest,” “are not humbled,” “are not submissive (to the Lord),” or “are ignorant.” Whether they wander without rest, have turned tradesmen without submitting to the Lord, or treat their religious duties as items for trade while ignorant of what God really says, the point is that they are absent from their proper duties of teaching the people to know God. The current translation sees the priests and prophets as disadvantaged, forced into peddling, yet still not humbled so as to return to God. The text has been interpreted to mean that priest and prophet have gone into exile, “journeying into” (cf., e.g., BDB 695 s.v. סָחַר Qal.1). This seems unlikely since it would suppose that the people are in hardship because of a punishment that has happened to their religious leaders, rather than for the failure of their leaders. (On the failure of the prophets and priests see 2:8; 5:13; 6:13; 8:10.) See also W. McKane, Jeremiah (ICC), 1:330-31 for a more thorough discussion of the issues.
Ephesians 5:1-6
Live in Love
5 Therefore, be[a] imitators of God as dearly loved children 2 and live[b] in love, just as Christ also loved us[c] and gave himself for us, a sacrificial and fragrant offering[d] to God. 3 But[e] among you there must not be either sexual immorality, impurity of any kind,[f] or greed, as these are not fitting for the saints.[g] 4 Neither should there be vulgar speech, foolish talk, or coarse jesting—all of which are out of character—but rather thanksgiving. 5 For you can be confident of this one thing:[h] that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.
Live in the Light
6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience.[i]
Footnotes
- Ephesians 5:1 tn Or “become.”
- Ephesians 5:2 tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripateō) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).
- Ephesians 5:2 tc A number of significant witnesses have ὑμᾶς (humas, “you”; e.g., א*,2b A B P 0159 81 1175 al it co as well as several fathers). Other, equally valuable witnesses read ἡμᾶς (hēmas, “us”; P46 א2a D F G Ψ 0278 33 1505 1739 1881 2464 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, ēgapēsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (humin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being authentic.
- Ephesians 5:2 tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosphoran kai thusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (eis osmēn euōdias, “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”
- Ephesians 5:3 tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.
- Ephesians 5:3 tn Grk “all impurity.”
- Ephesians 5:3 tn Grk “just as is fitting for saints.” The καθώς (kathōs) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.
- Ephesians 5:5 tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prōton ginōskontes).
- Ephesians 5:6 sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.
New English Translation (NET)
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