◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 26:1-8 (Your love is before my eyes); Jeremiah 15:10-14 (Jeremiah’s complaint to God); Matthew 8:14-17 (Jesus heals many at Peter’s house) (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 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

  1. Psalm 26:1 sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
  2. Psalm 26:1 tn Heb “for I in my integrity walk.”
  3. 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.
  4. Psalm 26:3 tn Heb “for your faithfulness [is] before my eyes.”
  5. 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.
  6. Psalm 26:4 tn Heb “sit.”
  7. 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.
  8. Psalm 26:4 tn Heb “[those who] conceal themselves.”
  9. Psalm 26:5 tn Heb “assembly, company.”
  10. 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.
  11. 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.
  12. 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.
  13. Psalm 26:7 tn Heb “to cause to be heard the sound of thanksgiving.”
  14. Psalm 26:7 tn The two infinitival forms (both with prefixed preposition ל, lamed) give the purpose for his appearance at the altar.
  15. Psalm 26:8 tn Heb “the dwelling of your house.”
  16. Psalm 26:8 tn Heb “the place of the abode of your splendor.”
Jeremiah 15:10-14

Jeremiah Complains about His Lot and The Lord Responds

10 I said,[a]

“Oh, mother, how I regret[b] that you ever gave birth to me!
I am always starting arguments and quarrels with the people of this land.[c]
I have not lent money to anyone and I have not borrowed from anyone.
Yet all these people are treating me with contempt.”[d]

11 The Lord said,

“Jerusalem,[e] I will surely send you away for your own good.
I will surely[f] bring the enemy upon you in a time of trouble and distress.
12 Can you people who are like iron and bronze
break that iron fist from the north?[g]
13 I will give away your wealth and your treasures as plunder.
I will give it away free of charge for the sins you have committed throughout your land.
14 I will make you serve your enemies[h] in a land that you know nothing about.
For my anger is like a fire that will burn against you.”

Footnotes

  1. Jeremiah 15:10 tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark a shift in the speaker.
  2. Jeremiah 15:10 tn Heb “Woe to me, my mother.” See the comments on 4:13 and 10:19.
  3. Jeremiah 15:10 tn Heb “A man of strife and a man of contention with all the land.” The “of” relationship (Hebrew and Greek genitive) can convey either subjective or objective relationships, i.e., he instigates strife and contention or he is the object of it. A study of usage elsewhere, e.g., Isa 41:11; Job 31:35; Prov 12:19; 25:24; 26:21; 27:15, is convincing that it is subjective. In his role as God’s covenant messenger charging people with wrongdoing he has instigated counterarguments and stirred up strife and contention against him.
  4. Jeremiah 15:10 tc The translation follows the almost universally agreed upon correction of the MT. Instead of reading כֻּלֹּה מְקַלְלַונִי (kulloh meqalelavni, “all of him is cursing me”) as the Masoretes proposed (Qere), one should read קִלְלוּנִי (qileluni) with the written text (Kethib) and redivide and repoint with the suggestion in BHS כֻּלְּהֶם (qullehem, “all of them are cursing me”).
  5. Jeremiah 15:11 tn The word “Jerusalem” is not in the text. It is supplied in the translation for clarity to identify the referent of “you.” A comparison of three or four English versions will show how difficult this verse is to interpret. The primary difficulty is with the meaning of the verb rendered here as, “I will surely send you out [שֵׁרִותִךָ, sheritikha](which treats the mater lectionis vav as a mater lectionis yod).” The text and the meaning of the word are debated (for a rather full discussion see W. L. Holladay, Jeremiah [Hermeneia], 1:446-47, n. b-b). Tied up with that is the meaning of the verb in the second line and the identification of who the speaker and addressee are. One of two approaches are usually followed. Some follow the Greek version which has Jeremiah speaking and supporting his complaint that he has been faithful. In this case the word “said” is left out, the difficult verb is taken to mean, “I have served you” (שֵׁרַתִּיךָ [sherattikha] from שָׁרַת [sharat; BDB 1058 s.v. שָׁרַת]) and the parallel verb means, “I have made intercession for my enemies.” The second tack is to suppose that God is speaking and is promising Jeremiah deliverance from his detractors. In this case the troublesome word is taken to mean “deliver” (cf. BDB 1056 s.v. I שָׁרָה), “strengthen” (see BDB’s discussion), or is read as a noun “remnant” (שֵׁרִיתְךָ = שְׁאֵרִיתְךָ [sheritekha = sheʾeritekha]; again see BDB’s discussion). In this case the parallel verb is taken to mean, “I will cause your enemies to entreat you,” a meaning it has nowhere else. Both of these approaches are probably wrong. The Greek text is the only evidence for leaving out “said.” The problem with making Jeremiah the addressee is twofold. First, the word “enemy” is never used in the book of Jeremiah’s foes, always of political enemies. Second, and more troublesome, one must assume a shift in the addressee between v. 11 and vv. 13-14 or assume that the whole is addressed to Jeremiah. The latter would be odd if he is promised deliverance from his detractors only to be delivered to captivity. If, however, one assumes that the whole is addressed to Jerusalem, there is no such problem. A check of earlier chapters will show that the second masculine pronoun is used for Judah/Jerusalem in 2:28-29; 4:1-2; 5:17-18; 11:13. In 2:28-29 and 4:1-2 the same shift from second singular to second plural takes place as occurs here in vv. 13-14. Moreover, vv. 13-14 continue much of the same vocabulary and are addressed to Jerusalem. The approach followed here is similar to that taken in REB except “for good” is taken in the way it is always used rather than to mean “utterly.” The nuance suggested by BDB 1056 s.v. I שָׁרָה is assumed, and the meaning of the parallel verb is assumed to be similar to that in Isa 53:6 (see BDB 803 s.v. פָּגַע Hiph.1). The MT is retained with demonstrable meanings. For the concept of “for good” see Jer 24:5-6. This assumes that the ultimate goal of God’s discipline is here announced.sn The Lord interrupts Jeremiah’s complaint with a word for Jerusalem. Compare a similar interruption in discussion with Jeremiah in vv. 5-6.
  6. Jeremiah 15:11 tn “Surely” represents a construct in Hebrew that indicates a strong oath of affirmation. See BDB 50 s.v. אִם 1.b(2) and compare usage in 2 Kgs 9:26.
  7. Jeremiah 15:12 tn Or “Can iron and bronze break iron from the north?” The question is rhetorical and expects a negative answer. The translation and meaning of this verse are debated. The two main difficulties involve the relation of words to one another and the obscure allusion to iron from the north. To translate literally is difficult since one does not know whether “iron” is the subject of “break” or object of an impersonal verb. Likewise, the dangling phrase “and bronze” fits poorly with either understanding. Two options are, “Can iron break iron from the north and bronze?” or, “Can one break iron, even iron from the north and bronze.” This last is commonly chosen by translators and interpreters, but why add “and bronze” at the end? And to what does “iron from the north” refer? A long history of interpretation relates it to the foe from the north (see already 1:14; 4:6; 6:1; 13:20). The translation follows the lead of NRSV and takes “and bronze” as a compound subject. There are no ready parallels for this syntax, but the reference to “from the north” and the comparison to the stubbornness of the unrepentant people to bronze and iron in 6:28 suggest a possible figurative allusion. There is no evidence in the Bible that Israel knew about a special kind of steel like iron from the Black Sea mentioned in later Greek sources. The word “fist” is supplied in the translation to try to give some hint that it refers to a hostile force.sn Cf. Isa 10:5-6 for the idea here.
  8. Jeremiah 15:14 tc This reading follows the Greek and Syriac versions and several Hebrew mss. Other Hebrew mss read, “I will cause the enemy to pass through a land.” The difference in the reading is between one Hebrew letter, a dalet (ד) and a resh (ר).
Matthew 8:14-17

Healings at Peter’s House

14 Now[a] when Jesus entered Peter’s house,[b] he saw his[c] mother-in-law lying down,[d] sick with a fever. 15 He touched her hand, and the fever left her. Then[e] she got up and began to serve them.[f] 16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word,[g] and healed all who were sick.[h] 17 In this way what was spoken by the prophet Isaiah was fulfilled:[i]

“He took our weaknesses and carried our diseases.”[j]

Footnotes

  1. Matthew 8:14 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  2. Matthew 8:14 sn There is now significant agreement among scholars that the house of Simon Peter in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century, and continued to be so in subsequent centuries. For details see S. Loffreda, “Capernaum—Jesus’ Own City,” Bible and Spade 10.1 (1981): 1-17.
  3. Matthew 8:14 tn The referent of “his” is somewhat ambiguous although context makes it clear that Peter is in view. In addition, the parallels in Mark 1:30 and Luke 4:38 both specify that it was “Simon’s” [i.e., Peter’s] mother-in-law.
  4. Matthew 8:14 tn Or “struck down with a fever”; Grk “having been thrown down.” The verb βεβλημένην (beblēmenēn) is a perfect passive participle of the verb βάλλω (ballō, “to throw”). Given the general description of the illness (“fever”), the use of this verb indicates the severity of the woman’s condition.
  5. Matthew 8:15 tn Here καί (kai) has been translated as “then.”
  6. Matthew 8:15 sn Though the nature of the serving is not specified, context suggests these would be the typical duties associated with domestic hospitality. The woman’s restoration from her illness is so complete that these activities can be resumed right away, a point emphasized in the parallel account in Luke 4:39.
  7. Matthew 8:16 sn The expression with a word underscores Jesus’s authority over the demonic spirits, but also recalls the centurion’s comment on authority in Matt 8:8.
  8. Matthew 8:16 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
  9. Matthew 8:17 tn Grk “spoken by Isaiah the prophet was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
  10. Matthew 8:17 sn A quotation from Isa 53:4.
New English Translation (NET)

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