◀ All Reading Plans / Book of Common Prayer / Ps. 46 97; Ps. 96 100; Isa. 49:1–7; Rev. 21:22–27; Matt. 12:14–21 (New English Translation)

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Book of Common Prayer

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

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Psalm 46

Psalm 46^[a]

For the music director, by the Korahites; according to the alamoth style;^[b] a song.

46 God is our strong refuge;^[c]
he is truly our helper in times of trouble.^[d]
²For this reason we do not fear^[e] when the earth shakes,^[f]
and the mountains tumble into the depths of the sea,^[g]
³when its waves^[h] crash^[i] and foam,
and the mountains shake^[j] before the surging sea.^[k] (Selah)
⁴The river’s channels bring joy to the city of God,^[l]
the special, holy dwelling place of^[m] the Most High.^[n]
⁵God lives within it,^[o] it cannot be moved.^[p]
God rescues it^[q] at the break of dawn.^[r]
⁶Nations are in uproar, kingdoms are overthrown.^[s]
God^[t] gives a shout,^[u] the earth dissolves.^[v]
⁷The Lord of Heaven’s Armies is on our side.^[w]
The God of Jacob^[x] is our stronghold.^[y] (Selah)
⁸Come, Witness the exploits^[z] of the Lord,
who brings devastation to the earth.^[aa]
⁹He brings an end to wars throughout the earth.^[ab]
He shatters^[ac] the bow and breaks^[ad] the spear;
he burns^[ae] the shields with fire.^[af]
¹⁰He says,^[ag] “Stop your striving and recognize^[ah] that I am God.
I will be exalted^[ai] over^[aj] the nations! I will be exalted over^[ak] the earth!”
¹¹The Lord of Heaven’s Armies is on our side!^[al]
The God of Jacob^[am] is our stronghold!^[an] (Selah)

Footnotes

Psalm 46:1 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
Psalm 46:1 sn The meaning of the Hebrew term עֲלָמוֹת (‘alamot, alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
Psalm 46:1 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
Psalm 46:1 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (m^eʾod, “greatly”) has an emphasizing function.
Psalm 46:2 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
Psalm 46:2 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
Psalm 46:2 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
Psalm 46:3 tn Heb “its waters.”
Psalm 46:3 tn Or “roar.”
Psalm 46:3 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
Psalm 46:3 tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
Psalm 46:4 tn Heb “A river, its channels cause the city of God to be glad.”sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).
Psalm 46:4 tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qiddesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishk^ene, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.
Psalm 46:4 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
Psalm 46:5 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
Psalm 46:5 tn Another option is to translate the imperfect verbal form as future, “it will not be moved.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot) is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “overthrown.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
Psalm 46:5 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
Psalm 46:5 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
Psalm 46:6 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
Psalm 46:6 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
Psalm 46:6 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).
Psalm 46:6 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.
Psalm 46:7 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
Psalm 46:7 tn That is, Israel, or Judah (see Ps 20:1).
Psalm 46:7 tn Heb “our elevated place” (see Pss 9:9; 18:2).
Psalm 46:8 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
Psalm 46:8 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
Psalm 46:9 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).
Psalm 46:9 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
Psalm 46:9 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
Psalm 46:9 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
Psalm 46:9 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (ʿagilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
Psalm 46:10 tn The words “he says” are supplied in the translation for clarification.
Psalm 46:10 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
Psalm 46:10 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
Psalm 46:10 tn Or “among.”
Psalm 46:10 tn Or “in.”
Psalm 46:11 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
Psalm 46:11 tn That is, Israel, or Judah (see Ps 20:1).
Psalm 46:11 tn Heb “our elevated place” (see Pss 9:9; 18:2).

Psalm 97

Psalm 97^[a]

97 The Lord reigns.
Let the earth be happy.
Let the many coastlands rejoice.
²Dark clouds surround him;
equity and justice are the foundation of his throne.^[b]
³Fire goes before him;
on every side^[c] it burns up his enemies.
⁴His lightning bolts light up the world;
the earth sees and trembles.
⁵The mountains melt like wax before the Lord,
before the Lord of the whole earth.
⁶The sky declares his justice,
and all the nations see his splendor.
⁷All who worship idols are ashamed,
those who boast about worthless idols.
All the gods bow down before him.^[d]
⁸Zion hears and rejoices,
the towns^[e] of Judah are happy,
because of your judgments, O Lord.
⁹For you, O Lord, are the Most High^[f] over the whole earth;
you are elevated high above all gods.
¹⁰You who love the Lord, hate evil!
He protects^[g] the lives of his faithful followers;
he delivers them from the power^[h] of the wicked.
¹¹The godly bask in the light;
the morally upright experience joy.^[i]
¹²You godly ones, rejoice in the Lord.
Give thanks to his holy name.^[j]

Footnotes

Psalm 97:1 sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.
Psalm 97:2 sn The Lord’s throne symbolizes his kingship.
Psalm 97:3 tn Heb “all around.”
Psalm 97:7 tn The translation assumes that the prefixed verbal form in the first line is an imperfect (“are ashamed”) and that the ambiguous form in the third line is a perfect (“bow down”) because the psalmist appears to be describing the effect of the Lord’s mighty theophany on those who witness it (see vv. 5, 8). Another option is to take the prefixed form in the first line as a jussive (“let all who worship idols be ashamed”) and the ambiguous form in the third line as an imperative (“All you gods, bow down before him!”; cf. NIV).
Psalm 97:8 tn Heb “daughters.” The term “daughters” refers to the cities of Judah surrounding Zion (see Ps 48:11 and H. Haag, TDOT 2:336).
Psalm 97:9 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
Psalm 97:10 tn The participle may be verbal, though it might also be understood as substantival and appositional to “the Lord.” In this case one could translate, “Hate evil, you who love the Lord, the one who protects the lives…and delivers them.”
Psalm 97:10 tn Heb “hand.”
Psalm 97:11 tn Heb “Light is planted for the godly, and for the upright of heart joy.” The translation assumes an emendation of זָרַע (zaraʿ, “planted”) to זָרַח (zarakh, “shines”) which collocates more naturally with “light.” “Light” here symbolizes the joy (note the following line) that accompanies deliverance and the outpouring of divine favor.
Psalm 97:12 tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 30:4. The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.

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 100

Psalm 100^[a]

A thanksgiving psalm.

100 Shout out praises to the Lord, all the earth!
²Worship^[b] the Lord with joy.
Enter his presence with joyful singing.
³Acknowledge that the Lord is God.
He made us and we belong to him,^[c]
we are his people, the sheep of his pasture.
⁴Enter his gates with thanksgiving,
and his courts with praise.
Give him thanks.
Praise his name.
⁵For the Lord is good.
His loyal love endures,^[d]
and he is faithful through all generations.^[e]

Isaiah 49:1-7

Delivery of the Exiles

49 Listen to me, you coastlands!^[a]
Pay attention, you people who live far away!
The Lord summoned me from birth;^[b]
he commissioned me when my mother brought me into the world.^[c]
²He made my mouth like a sharp sword,
he hid me in the hollow of his hand;
he made me like a sharpened^[d] arrow,
he hid me in his quiver.^[e]
³He said to me, “You are my servant,
Israel, through whom I will reveal my splendor.”^[f]
⁴But I thought,^[g] “I have worked in vain;
I have expended my energy for absolutely nothing.”^[h]
But the Lord will vindicate me;
my God will reward me.^[i]
⁵So now the Lord says,
the one who formed me from birth^[j] to be his servant—
he did this^[k] to restore Jacob to himself,
so that Israel might be gathered to him;
and I will be honored^[l] in the Lord’s sight,
for my God is my source of strength^[m]—
⁶he says, “Is it too insignificant a task for you to be my servant,
to reestablish the tribes of Jacob,
and restore the remnant^[n] of Israel?^[o]
I will make you a light to the nations,^[p]
so you can bring^[q] my deliverance to the remote regions of the earth.”
⁷This is what the Lord,
the Protector^[r] of Israel, their Holy One,^[s] says
to the one who is despised^[t] and rejected^[u] by nations,^[v]
a servant of rulers:
“Kings will see and rise in respect,^[w]
princes will bow down,
because of the faithful Lord,
the Holy One of Israel who has chosen you.”

Footnotes

Isaiah 49:1 tn Or “islands” (NASB, NIV); NLT “in far-off lands.”sn The Lord’s special servant, introduced in chap. 42, speaks here of his commission.
Isaiah 49:1 tn Heb “called me from the womb.”
Isaiah 49:1 tn Heb “from the inner parts of my mother he mentioned my name.”
Isaiah 49:2 tn Or perhaps, “polished” (so KJV, ASV, NAB, NIV, NRSV); NASB “a select arrow.”
Isaiah 49:2 sn The figurative language emphasizes the servant’s importance as the Lord’s effective instrument. The servant’s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God’s behalf (see 50:4). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.
Isaiah 49:3 sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.
Isaiah 49:4 tn Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”
Isaiah 49:4 tn Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.
Isaiah 49:4 tn Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”
Isaiah 49:5 tn Heb “from the womb” (so KJV, NASB).
Isaiah 49:5 tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.
Isaiah 49:5 tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”
Isaiah 49:5 tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.
Isaiah 49:6 tn Heb “the protected [or “preserved”] ones.”
Isaiah 49:6 sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.
Isaiah 49:6 tn See the note at 42:6.
Isaiah 49:6 tn Heb “be” (so KJV, ASV); CEV “you must take.”
Isaiah 49:7 tn Heb “redeemer.” See the note at 41:14.
Isaiah 49:7 sn See the note on the phrase “the Holy One of Israel” in 1:4.
Isaiah 49:7 tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”
Isaiah 49:7 tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”
Isaiah 49:7 tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).
Isaiah 49:7 tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

Revelation 21:22-27

²²Now^[a] I saw no temple in the city, because the Lord God—the All-Powerful^[b]—and the Lamb are its temple. ²³The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. ²⁴The nations^[c] will walk by its light and the kings of the earth will bring their grandeur^[d] into it. ²⁵Its gates will never be closed during the day^[e] (and^[f] there will be no night there).^[g] ²⁶They will bring the grandeur and the wealth^[h] of the nations^[i] into it, ²⁷but^[j] nothing ritually unclean^[k] will ever enter into it, nor anyone who does what is detestable^[l] or practices falsehood,^[m] but only those whose names^[n] are written in the Lamb’s book of life.

Footnotes

Revelation 21:22 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
Revelation 21:22 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
Revelation 21:24 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
Revelation 21:24 tn Or “splendor”; Grk “glory.”
Revelation 21:25 tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
Revelation 21:25 tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.
Revelation 21:25 tn The clause has virtually the force of a parenthetical comment.
Revelation 21:26 tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
Revelation 21:26 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
Revelation 21:27 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
Revelation 21:27 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
Revelation 21:27 tn Or “what is abhorrent”; Grk “who practices abominations.”
Revelation 21:27 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiōn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
Revelation 21:27 tn Grk “those who are written”; the word “names” is implied.

Matthew 12:14-21

¹⁴But the Pharisees went out and plotted against him, as to how they could assassinate^[a] him.

God’s Special Servant

¹⁵Now when Jesus learned of this, he went away from there. Great^[b] crowds^[c] followed him, and he healed them all. ¹⁶But he sternly warned them not to make him known. ¹⁷This fulfilled what was spoken by the prophet Isaiah:^[d]

¹⁸“Here is^[e] my servant whom I have chosen,
the one I love, in whom I take great delight.^[f]
I will put my Spirit on him, and he will proclaim justice to the nations.
¹⁹He will not quarrel or cry out,
nor will anyone hear his voice in the streets.
²⁰He will not break a bruised reed or extinguish a smoldering wick,
until he brings justice to victory.
²¹And in his name the Gentiles^[g] will hope.”^[h]

New English Translation (NET)

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Book of Common Prayer

Psalm 46[a]

For the music director, by the Korahites; according to the alamoth style;[b] a song.

Footnotes

Psalm 97[a]

Footnotes

Psalm 96[a]

Footnotes

Psalm 100[a]

A thanksgiving psalm.

Footnotes

Delivery of the Exiles

Footnotes

Footnotes

God’s Special Servant

Footnotes

Psalm 46^[a]

For the music director, by the Korahites; according to the alamoth style;^[b] a song.

Psalm 97^[a]

Psalm 96^[a]

Psalm 100^[a]