◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 145:1-8 (God is slow to anger); Zephaniah 2:13-15 (Judgment on Nineveh); Matthew 19:23-30 (The last will be first) (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 145:1-8

Psalm 145[a]

A psalm of praise; by David.

145 I will extol you, my God, O King.
I will praise your name continually.[b]
2 Every day I will praise you.
I will praise your name continually.[c]
3 The Lord is great and certainly worthy of praise.
No one can fathom his greatness.[d]
4 One generation will praise your deeds to another,
and tell about your mighty acts.[e]
5 I will focus on your honor and majestic splendor,
and your amazing deeds.[f]
6 They will proclaim[g] the power of your awesome acts.
I will declare your great deeds.
7 They will talk about the fame of your great kindness,[h]
and sing about your justice.[i]
8 The Lord is merciful and compassionate;
he is patient[j] and demonstrates great loyal love.[k]

Footnotes

  1. Psalm 145:1 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.
  2. Psalm 145:1 tn Or, hyperbolically, “forever.”
  3. Psalm 145:2 tn Or, hyperbolically, “forever.”
  4. Psalm 145:3 tn Heb “and concerning his greatness there is no searching.”
  5. Psalm 145:4 tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”
  6. Psalm 145:5 tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”
  7. Psalm 145:6 tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”
  8. Psalm 145:7 tn Heb “the fame of the greatness of your goodness.”
  9. Psalm 145:7 tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”
  10. Psalm 145:8 tn Heb “slow to anger” (see Pss 86:15; 103:8).
  11. Psalm 145:8 tn Heb “and great of loyal love” (see Pss 86:15; 103:8).
Zephaniah 2:13-15

13 The Lord[a] will attack the north[b]
and destroy Assyria.
He will make Nineveh a heap of ruins;
it will be as barren[c] as the desert.
14 Flocks and herds[d] will lie down in the middle of it,
as well as every kind of wild animal.[e]
Owls[f] will sleep in the tops of its support pillars;
they will hoot through the windows.[g]
Rubble will cover the thresholds;[h]
even the cedar work[i] will be exposed to the elements.[j]
15 This is how the once-proud city will end up—
the city that was so secure.[k]
She thought to herself,[l] “I am unique! No one can compare to me!”[m]
What a heap of ruins she has become, a place where wild animals live!
Everyone who passes by her taunts her[n] and shakes his fist.[o]

Footnotes

  1. Zephaniah 2:13 tn Heb “He”; the referent (the Lord) has been specified in the translation for clarity.
  2. Zephaniah 2:13 tn Heb “he will stretch out his hand against the north.”
  3. Zephaniah 2:13 tn Or “dry.”
  4. Zephaniah 2:14 tn Heb “flocks.” The Hebrew word can refer to both flocks of sheep and herds of cattle.
  5. Zephaniah 2:14 tn Heb “[and] all the wild animals of a nation.” How גוֹי (goy, “nation”) relates to what precedes is unclear. It may be an unusual expression or need emendation to another word. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 193.
  6. Zephaniah 2:14 tn The Hebrew text reads here גַּם־קָאַת גַּם־קִפֹּד (gam qaʾat gam qippod). The term קָאַת refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (Isa 34:11); one of the most common translations is “owl” (cf. NEB “horned owl”; NIV, NRSV “desert owl”; contra NASB “pelican”). The term קִפֹּד may also refer to a type of bird (cf. NEB “ruffed bustard”; NIV, NRSV “screech owl”). Some suggest a rodent may be in view (cf. NASB “hedgehog”); this is not unreasonable, for a rodent or some other small animal would be able to sleep in the tops of pillars which would be lying in the ruins of the fallen buildings.
  7. Zephaniah 2:14 tn Heb “a sound will sing in the window.” If some type of owl is in view, “hoot” is a more appropriate translation (cf. NEB, NRSV).
  8. Zephaniah 2:14 tn Heb “rubble [will be] on the threshold.” “Rubble” translates the Hebrew word חֹרֶב (khorev, “desolation”). Some emend to עֹרֵב (ʿorev, “raven”) following the LXX and Vulgate; Adele Berlin translates, “A voice shall shriek from the window—a raven at the sill” (Zephaniah [AB 25A], 104).
  9. Zephaniah 2:14 tn The meaning of the Hebrew word translated “cedar work” (so NASB, NRSV) is unclear; NIV has “the beams of cedar.”
  10. Zephaniah 2:14 tn Heb “one will expose.” The subject is probably indefinite, though one could translate, “for he [i.e., God] will lay bare.”
  11. Zephaniah 2:15 tn Heb “This is the proud city, the one that lives securely.” “This” refers to the previous description of how the city will turn out.
  12. Zephaniah 2:15 tn Heb “the one who says in her heart [or mind].”
  13. Zephaniah 2:15 tn Heb “I [am], and besides me there is no other.”
  14. Zephaniah 2:15 tn Heb “hisses”; or “whistles.”
  15. Zephaniah 2:15 sn Hissing (or whistling) and shaking the fist were apparently ways of taunting a defeated foe or an object of derision in the culture of the time.
Matthew 19:23-30

23 Then Jesus said to his disciples, “I tell you the truth,[a] it will be hard for a rich person to enter the kingdom of heaven! 24 Again I say,[b] it is easier for a camel[c] to go through the eye of a needle[d] than for a rich person to enter into the kingdom of God.” 25 The[e] disciples were greatly astonished when they heard this and said, “Then who can be saved?”[f] 26 Jesus[g] looked at them and replied, “This is impossible for mere humans,[h] but for God all things are possible.” 27 Then Peter said[i] to him, “Look,[j] we have left everything to follow you![k] What then will there be for us?” 28 Jesus[l] said to them, “I tell you the truth:[m] In the age when all things are renewed,[n] when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging[o] the twelve tribes of Israel. 29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much[p] and will inherit eternal life. 30 But many who are first will be last, and the last first.

Footnotes

  1. Matthew 19:23 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  2. Matthew 19:24 tn Grk “I say to you.”
  3. Matthew 19:24 tc A few, mostly late, witnesses (579 1424 al arm Cyr) read κάμιλον (kamilon, “rope”) for κάμηλον (kamēlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
  4. Matthew 19:24 sn The eye of a needle refers to a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
  5. Matthew 19:25 tn Here δέ (de) has not been translated.
  6. Matthew 19:25 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  7. Matthew 19:26 tn Here δέ (de) has not been translated.
  8. Matthew 19:26 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
  9. Matthew 19:27 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
  10. Matthew 19:27 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
  11. Matthew 19:27 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
  12. Matthew 19:28 tn Here δέ (de) has not been translated.
  13. Matthew 19:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  14. Matthew 19:28 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
  15. Matthew 19:28 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
  16. Matthew 19:29 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
New English Translation (NET)

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