◀ All Reading Plans / Book of Common Prayer / Ps. 93 96; Ps. 148 150; Baruch 4:21–29; Gal. 3:15–22; Luke 1:67–80 or Matt. 1:1–17 (New English Translation)

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Book of Common Prayer

Daily Old and New Testament readings based on the Book of Common Prayer.

Duration: 861 days

Psalm 93

Psalm 93^[a]

93 The Lord reigns.
He is robed in majesty.
The Lord is robed;
he wears strength around his waist.^[b]
Indeed, the world is established; it cannot be moved.
²Your throne has been secure from ancient times;
you have always been king.^[c]
³The waves^[d] roar, O Lord,
the waves roar,
the waves roar and crash.^[e]
⁴Above the sound of the surging water,^[f]
and the mighty waves of the sea,
the Lord sits enthroned in majesty.^[g]
⁵The rules you set down^[h] are completely reliable.^[i]
Holiness^[j] aptly adorns your house, O Lord, forever.^[k]

Psalm 96

Psalm 96^[a]

96 Sing to the Lord a new song.^[b]
Sing to the Lord, all the earth.
²Sing to the Lord. Praise his name.
Announce every day how he delivers.^[c]
³Tell the nations about his splendor.
Tell^[d] all the nations about his amazing deeds.
⁴For the Lord is great and certainly worthy of praise;
he is more awesome than all gods.^[e]
⁵For all the gods of the nations are worthless,^[f]
but the Lord made the sky.
⁶Majestic splendor emanates from him;^[g]
his sanctuary is firmly established and beautiful.^[h]
⁷Ascribe to the Lord, O families of the nations,
ascribe to the Lord splendor and strength.
⁸Ascribe to the Lord the splendor he deserves.^[i]
Bring an offering and enter his courts.
⁹Worship the Lord in holy attire.^[j]
Tremble before him, all the earth.
¹⁰Say among the nations, “The Lord reigns!
The world is established; it cannot be moved.
He judges the nations fairly.”
¹¹Let the sky rejoice, and the earth be happy.
Let the sea and everything in it shout.
¹²Let the fields and everything in them celebrate.
Then let the trees of the forest shout with joy
¹³before the Lord, for he comes.
For he comes to judge the earth.
He judges the world fairly,^[k]
and the nations in accordance with his justice.^[l]

Psalm 148

Psalm 148^[a]

148 Praise the Lord.
Praise the Lord from the sky.
Praise him in the heavens.
²Praise him, all his angels.^[b]
Praise him, all his heavenly assembly.^[c]
³Praise him, O sun and moon.
Praise him, all you shiny stars.^[d]
⁴Praise him, O highest heaven,
and you waters above the sky.^[e]
⁵Let them praise the name of the Lord,
for he gave the command and they came into existence.
⁶He established them so they would endure;^[f]
he issued a decree that will not be revoked.^[g]
⁷Praise the Lord from the earth,
you sea creatures and all you ocean depths,
⁸O fire and hail, snow and clouds,^[h]
O stormy wind that carries out his orders,^[i]
⁹you mountains and all you hills,
you fruit trees and all you cedars,
¹⁰you animals and all you cattle,
you creeping things and birds,
¹¹you kings of the earth and all you nations,
you princes and all you leaders^[j] on the earth,
¹²you young men and young women,
you elderly, along with you children.
¹³Let them praise the name of the Lord,
for his name alone is exalted;
his majesty extends over the earth and sky.
¹⁴He has made his people victorious,^[k]
and given all his loyal followers reason to praise—
the Israelites, the people who are close to him.^[l]
Praise the Lord!

Psalm 150

Psalm 150^[a]

150 Praise the Lord!
Praise God in his sanctuary;
praise him in the sky, which testifies to his strength!^[b]
²Praise him for his mighty acts;
praise him for his surpassing greatness!
³Praise him with the blast of the horn;
praise him with the lyre and the harp!
⁴Praise him with the tambourine and with dancing;
praise him with stringed instruments and the flute!
⁵Praise him with loud cymbals;
praise him with clanging cymbals!
⁶Let everything that has breath praise the Lord!
Praise the Lord!

Error: 'Baruch 4:21-29' not found for the version: New English Translation

Galatians 3:15-22

Inheritance Comes from Promises and not Law

¹⁵Brothers and sisters,^[a] I offer an example from everyday life:^[b] When a covenant^[c] has been ratified,^[d] even though it is only a human contract, no one can set it aside or add anything to it. ¹⁶Now the promises were spoken to Abraham and to his descendant.^[e] Scripture^[f] does not say, “and to the descendants,”^[g] referring to many, but “and to your descendant,”^[h] referring to one, who is Christ. ¹⁷What I am saying is this: The law that came 430 years later does not cancel a covenant previously ratified by God,^[i] so as to invalidate the promise. ¹⁸For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave^[j] it to Abraham through the promise.

¹⁹Why then was the law given?^[k] It was added^[l] because of transgressions,^[m] until the arrival of the descendant^[n] to whom the promise had been made. It was administered^[o] through angels by an intermediary.^[p] ²⁰Now an intermediary is not for one party alone, but God is one.^[q] ²¹Is the law therefore opposed to the promises of God?^[r] Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law.^[s] ²²But the scripture imprisoned^[t] everything under sin so that the promise could be given—because of the faithfulness^[u] of Jesus Christ—to those who believe.

Footnotes

Galatians 3:15 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
Galatians 3:15 tn Grk “I speak according to man,” referring to the illustration that follows.
Galatians 3:15 tn The same Greek word, διαθήκη (diathēkē), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.
Galatians 3:15 tn Or “has been put into effect.”
Galatians 3:16 tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).
Galatians 3:16 tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.
Galatians 3:16 tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.
Galatians 3:16 tn See the note on “descendant” earlier in this verse.sn A quotation from Gen 12:7; 13:15; 17:7; 24:7.
Galatians 3:17 tc Most mss (D F G I 0176 0278 1505 M it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in P⁴⁶ א A B C P Ψ 6 33 81 1175 1241 1739 1881 2464 co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [eis Christon] rather than ἐν Χριστῷ [en Christō]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists.
Galatians 3:18 tn On the translation “graciously gave” for χαρίζομαι (charizomai) see L&N 57.102.
Galatians 3:19 tn Grk “Why then the law?”
Galatians 3:19 tc For προσετέθη (prosetethē) several Western witnesses have ἐτέθη (etethē, “it was established”; so D* F G it Ir^lat Ambst Spec). The net effect of this reading, in conjunction with the largely Western reading of πράξεων (praxeōn) for παραβάσεων (parabaseōn), seems to be a very positive assessment of the law. But there are compelling reasons for rejecting this reading: (1) externally, it is provincial and relatively late; (2) internally: (a) transcriptionally, there seems to be a much higher transcriptional probability that a scribe would try to smooth over Paul’s harsh saying here about the law than vice versa; (b) intrinsically: [1] Paul has already argued that the law came after the promise (vv. 15-18), indicating, more than likely, its temporary nature; [2] the verb “was added” in v. 19 (προσετέθη) is different from the verb in v. 15 (ἐπιδιατάσσεται, epidiatassetai); virtually all exegetes recognize this as an intentional linguistic shift on Paul’s part in order not to contradict his statement in v. 15; [3] the temper of 3:1-4:7 is decidedly against a positive statement about the Torah’s role in Heilsgeschichte.
Galatians 3:19 tc παραδόσεων (paradoseōn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabaseōn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxeōn, “of deeds”) replaces παραβάσεων in P⁴⁶ F G it Ir^lat Ambst Spec. The wording is best taken as going with νόμος (nomos; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.
Galatians 3:19 tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.
Galatians 3:19 tn Or “was ordered.” L&N 31.22 has “was put into effect” here.
Galatians 3:19 tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesitēs; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.
Galatians 3:20 tn The meaning of this verse is disputed. According to BDAG 634 s.v. μεσίτης, “It prob. means that the activity of an intermediary implies the existence of more than one party, and hence may be unsatisfactory because it must result in a compromise. The presence of an intermediary would prevent attainment, without any impediment, of the purpose of the εἶς θεός in giving the law.” See also A. Oepke, TDNT 4:598-624, esp. 618-19.
Galatians 3:21 tc The reading τοῦ θεοῦ (tou theou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1175 1241 1505 1739 1881 2464 M lat sy co. However, P⁴⁶ B d Ambst lack the words. P⁴⁶ and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (a.d. 1087) virtually stands alone with the variant τοῦ Χριστοῦ (tou Christou, “of Christ”). Nevertheless, if τοῦ θεοῦ were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul’s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the τοῦ θεοῦ over the omission. NA²⁸ rightly places the words in brackets, indicating doubts as to their authenticity.
Galatians 3:21 tn Or “have been based on the law.”
Galatians 3:22 tn Or “locked up.”
Galatians 3:22 tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view. sn On the phrase because of the faithfulness of Jesus Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

Luke 1:67-80

Zechariah’s Praise and Prediction

⁶⁷Then^[a] his father Zechariah was filled with the Holy Spirit and prophesied,^[b]

⁶⁸“Blessed^[c] be the Lord God of Israel,
because he has come to help^[d] and has redeemed^[e] his people.
⁶⁹For^[f] he has raised up^[g] a horn of salvation^[h] for us in the house of his servant David,^[i]
⁷⁰as he spoke through the mouth of his holy prophets from long ago,^[j]
⁷¹that we should be saved^[k] from our enemies,^[l]
and from the hand of all who hate us.
⁷²He has done this^[m] to show mercy^[n] to our ancestors,^[o]
and to remember his holy covenant^[p]—
⁷³the oath^[q] that he swore to our ancestor^[r] Abraham.
This oath grants^[s]
⁷⁴that we, being rescued from the hand of our^[t] enemies,
may serve him without fear,^[u]
⁷⁵in holiness and righteousness^[v] before him for as long as we live.^[w]
⁷⁶And you, child,^[x] will be called the prophet^[y] of the Most High.^[z]
For you will go before^[aa] the Lord to prepare his ways,^[ab]
⁷⁷to give his people knowledge of salvation^[ac] through the forgiveness^[ad] of their sins.
⁷⁸Because of^[ae] our God’s tender mercy^[af]
the dawn^[ag] will break^[ah] upon us from on high
⁷⁹to give light to those who sit in darkness and in the shadow of death,^[ai]
to guide our feet into the way^[aj] of peace.”

⁸⁰And the child kept growing^[ak] and becoming strong^[al] in spirit, and he was in the wilderness^[am] until the day he was revealed^[an] to Israel.

Footnotes

Luke 1:67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 1:67 tn Grk “and he prophesied, saying.” The participle λέγων (legōn) is redundant and has not been translated.sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
Luke 1:68 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
Luke 1:68 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
Luke 1:68 tn Or “has delivered”; Grk “has accomplished redemption.” sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
Luke 1:69 tn Grk “and,” but specifying the reason for the praise in the psalm.
Luke 1:69 sn The phrase raised up means for God to bring someone significant onto the scene of history.
Luke 1:69 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Pss 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
Luke 1:69 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
Luke 1:70 tn Grk “from the ages,” “from eternity.”
Luke 1:71 tn Grk “from long ago, salvation.”
Luke 1:71 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
Luke 1:72 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
Luke 1:72 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
Luke 1:72 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
Luke 1:72 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
Luke 1:73 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
Luke 1:73 tn Or “forefather”; Grk “father.”
Luke 1:73 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
Luke 1:74 tc Many significant early mss (א B L W [0130] ƒ^1,13 565 892) lack “our,” while most (A C D [K] Θ Ψ 0177 33 M) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.
Luke 1:74 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
Luke 1:75 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
Luke 1:75 tn Grk “all our days.”
Luke 1:76 sn Now Zechariah describes his son John (you, child) through v. 77.
Luke 1:76 tn Or “a prophet,” but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
Luke 1:76 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
Luke 1:76 tc Most mss, especially the later ones (A C D L Θ Ψ 0130 ƒ^1,13 33 M sy), have πρὸ προσώπου κυρίου (pro prosōpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enōpion kuriou, “before the Lord”), which has earlier and better ms support (P⁴ א B W 0177) and is thus more likely to be authentic.
Luke 1:76 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
Luke 1:77 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
Luke 1:77 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
Luke 1:78 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
Luke 1:78 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
Luke 1:78 sn The Greek term translated dawn (ἀνατολή, anatolē) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
Luke 1:78 tn Grk “shall visit us.”
Luke 1:79 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
Luke 1:79 tn Or “the path.”
Luke 1:80 tn This verb is imperfect.
Luke 1:80 tn This verb is also imperfect.
Luke 1:80 tn Or “desert.”
Luke 1:80 tn Grk “until the day of his revealing.”

Matthew 1:1-17

The Genealogy of Jesus Christ

1 This is the record of the genealogy^[a] of Jesus Christ, the son of David, the son of Abraham.

²Abraham was the father^[b] of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, ³Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, ⁴Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, ⁵Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, ⁶and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah^[c]), ⁷Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa,^[d] ⁸Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, ⁹Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, ¹⁰Hezekiah the father of Manasseh, Manasseh the father of Amon,^[e] Amon the father of Josiah, ¹¹and Josiah^[f] the father of Jeconiah and his brothers, at the time of the deportation to Babylon.

¹²After^[g] the deportation to Babylon, Jeconiah became the father of Shealtiel,^[h] Shealtiel the father of Zerubbabel, ¹³Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, ¹⁴Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, ¹⁵Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, ¹⁶and Jacob the father of Joseph, the husband of Mary, by whom^[i] Jesus was born, who is called Christ.^[j]

¹⁷So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ,^[k] fourteen generations.

Footnotes

Matthew 1:1 tn Grk “the book of the genealogy.” The noun βίβλος (biblos), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
Matthew 1:2 tn Grk “fathered.”
Matthew 1:6 sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).
Matthew 1:7 tc The reading ᾿Ασάφ (Asaph), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (P^1vid א B C [D^luc] ƒ^{1, 13} 700 it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the initial text of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.
Matthew 1:10 tc ᾿Αμώς (Amōs) is the reading found in the earliest and best witnesses (א B C [D^luc] Γ Δ Θ ƒ¹ 33 it sa bo), and as such is most likely autographic. This is a variant spelling of the name ᾿Αμών (Amōn). The translation uses this more well-known spelling “Amon” which is found in the Hebrew MT and the majority of LXX mss. See also the textual discussion of “Asa” versus “Asaph” (vv. 7-8); the situation is similar.
Matthew 1:11 sn Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16. But this alters the count of fourteen generations mentioned by the author of Matthew in v. 17. It is evident that the author is selective in his genealogy for a theological purpose.
Matthew 1:12 tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.
Matthew 1:12 sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).
Matthew 1:16 tc There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ ƒ¹³ it) read, “Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ.” This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus (“Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ”). Although much discussed, this reading has not been found in any Greek witnesses. B. M. Metzger suggests that it was produced by a careless scribe who simply reproduced the set formula of the preceding lines in the genealogy (TCGNT 6). In all likelihood, the two competing variants were thus produced by intentional and unintentional scribal alterations respectively. The reading adopted in the translation has overwhelming support from a variety of witnesses (P¹ א B C L W Γ [ƒ¹] 33 565 579 700 1241 1424 M co), and therefore should be regarded as authentic. For a detailed discussion of this textual problem, see TCGNT 2-6.sn The pronoun whom is feminine gender in the Greek text, referring to Mary.
Matthew 1:16 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The term χριστός (christos) was originally an adjective (“anointed”), developing in the LXX (the Greek translation of the OT known as the Septuagint) into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.
Matthew 1:17 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.

New English Translation (NET)

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Book of Common Prayer

Psalm 93[a]

Footnotes

Psalm 96[a]

Footnotes

Psalm 148[a]

Footnotes

Psalm 150[a]

Footnotes

Inheritance Comes from Promises and not Law

Footnotes

Zechariah’s Praise and Prediction

Footnotes

The Genealogy of Jesus Christ

Footnotes

Psalm 93^[a]

Psalm 96^[a]

Psalm 148^[a]

Psalm 150^[a]