◀ All Reading Plans / Revised Common Lectionary (Complementary) / Isaiah 25:1-9 (The feast of victory); Psalm 23 (You spread a table before me); Philippians 4:1-9 (Rejoice in the Lord always); Matthew 22:1-14 (The parable of the unwelcome guest) (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

Isaiah 25:1-9

25 O Lord, you are my God!^[a]
I will exalt you in praise, I will extol your fame.^[b]
For you have done extraordinary things,
and executed plans made long ago exactly as you decreed.^[c]
²Indeed,^[d] you have made the city^[e] into a heap of rubble,
the fortified town into a heap of ruins;
the fortress of foreigners^[f] is no longer a city,
it will never be rebuilt.
³So a strong nation will extol you;
the towns of^[g] powerful nations will fear you.
⁴For you are a protector for the poor,
a protector for the needy in their distress,
a shelter from the rainstorm,
a shade from the heat.
Though the breath of tyrants^[h] is like a winter rainstorm,^[i]
⁵like heat^[j] in a dry land,
you humble the boasting foreigners.^[k]
Just as the shadow of a cloud causes the heat to subside,^[l]
so he causes the song of tyrants to cease.^[m]
⁶The Lord of Heaven’s Armies will hold a banquet for all the nations on this mountain.^[n]
At this banquet there will be plenty of meat and aged wine—
tender meat and choicest wine.^[o]
⁷On this mountain he will swallow up
the shroud that is over all the peoples,^[p]
the woven covering that is over all the nations;^[q]
⁸he will swallow up death permanently.^[r]
The Sovereign Lord will wipe away the tears from every face,
and remove his people’s disgrace from all the earth.
Indeed, the Lord has announced it!^[s]
⁹At that time they will say,^[t]
“Look, here^[u] is our God!
We waited for him, and he delivered us.
Here^[v] is the Lord! We waited for him.
Let’s rejoice and celebrate his deliverance!”

Footnotes

Isaiah 25:1 sn The prophet speaks here as one who has observed the coming judgment of the proud.
Isaiah 25:1 tn Heb “name.” See the note at 24:15.
Isaiah 25:1 tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (ʾemunah, “faithfulness”) and masculine noun אֹמֶן (ʾomen, “trustworthiness”), both of which are derived from the root אָמַן (ʾaman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.
Isaiah 25:2 tn Or “For” (KJV, NAB, NASB, NRSV).
Isaiah 25:2 tn The Hebrew text has “you have made from the city.” The prefixed mem (מ) on עִיר (ʿir, “city”) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3.
Isaiah 25:2 tc Some with support from the LXX emend זָרִים (zarim, “foreigners”) to זֵדִים (zedim, “the insolent”).
Isaiah 25:3 tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse.
Isaiah 25:4 tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”
Isaiah 25:4 tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.
Isaiah 25:5 tn Or “drought” (TEV).
Isaiah 25:5 tn Heb “the tumult of foreigners.”
Isaiah 25:5 tn Heb “[like] heat in the shadow of a cloud.”
Isaiah 25:5 tn The translation assumes that the verb יַעֲנֶה (yaʿaneh) is a Hiphil imperfect from עָנָה (ʿanah, “be afflicted, humiliated”). In this context with “song” as object it means to “quiet” (see HALOT 853-54 s.v. II ענה). Some prefer to emend the form to the second person singular, so that it will agree with the second person verb earlier in the verse. BDB 776 s.v. III עָנָה Qal.1 understands the form as Qal, with “song” as subject, in which case one might translate “the song of tyrants will be silent.” An emendation of the form to a Niphal (יֵעָנֶה, yeʿaneh) would yield the same translation.
Isaiah 25:6 sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”
Isaiah 25:6 tn Heb “And the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”
Isaiah 25:7 tn The Hebrew text reads, “the face of the shroud, the shroud over all the nations.” Some emend the second הַלּוֹט (hallot) to a passive participle הַלּוּט (hallut, “that is wrapped”).
Isaiah 25:7 sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8).
Isaiah 25:8 sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.
Isaiah 25:8 tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).
Isaiah 25:9 tn Heb “and one will say in that day.”
Isaiah 25:9 tn Heb “this [one].”
Isaiah 25:9 tn Heb “this [one].”

Psalm 23

Psalm 23^[a]

A psalm of David.

23 The Lord is my shepherd,^[b]
I lack nothing.^[c]
²He takes me to lush pastures,^[d]
he leads me to refreshing water.^[e]
³He restores my strength.^[f]
He leads me down^[g] the right paths^[h]
for the sake of his reputation.^[i]
⁴Even when I must walk through the darkest valley,^[j]
I fear^[k] no danger,^[l]
for you are with me;
your rod and your staff reassure me.^[m]
⁵You prepare a feast before me^[n]
in plain sight of my enemies.
You refresh^[o] my head with oil;
my cup is completely full.^[p]
⁶Surely your goodness and faithfulness^[q] will pursue^[r] me all my days,^[s]
and I will live in^[t] the Lord’s house^[u] for the rest of my life.^[v]

Footnotes

Psalm 23:1 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
Psalm 23:1 sn The Lord is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the Lord is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.
Psalm 23:1 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the Lord as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
Psalm 23:2 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseni) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.
Psalm 23:2 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (desheʾ) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (m^enukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents), but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
Psalm 23:3 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v.נֶפֶשׁ 4.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
Psalm 23:3 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [y^eshovev] and יַנְחֵנִי [yankheni]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
Psalm 23:3 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (maʿg^ele, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e., ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
Psalm 23:3 tn The Hebrew term שֵׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (l^emaʿan sh^emo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
Psalm 23:4 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צָלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gayʾ, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
Psalm 23:4 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
Psalm 23:4 tn The Hebrew term רָע (raʿ) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
Psalm 23:4 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
Psalm 23:5 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23, ” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
Psalm 23:5 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
Psalm 23:5 tn The rare noun רְוָיָה (r^evayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
Psalm 23:6 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
Psalm 23:6 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
Psalm 23:6 tn Heb “all the days of my life.”
Psalm 23:6 tn The verb form וְשַׁבְתִּי (v^eshavti) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (b^evet). The form should be emended to וְשִׁבְתִּי (v^eshivti; an infinitive construct from יָשַׁב [yashav, “live”] with pronominal suffix) or to וְיָשַׁבְתִּי (v^eyashavti; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see BHS, note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.
Psalm 23:6 tn Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
Psalm 23:6 tn The phrase אֹרֶךְ יָמִים (ʾorekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.

Philippians 4:1-9

Christian Practices

4 So then, my brothers and sisters,^[a] dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

²I appeal to Euodia and to Syntyche to agree in the Lord. ³Yes, I say also to you, true companion,^[b] help them. They have struggled together in the gospel ministry^[c] along with me and Clement and my other coworkers, whose names are in the book of life. ⁴Rejoice in the Lord always. Again I say, rejoice! ⁵Let everyone see your gentleness.^[d] The Lord is near! ⁶Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. ⁷And the peace of God that surpasses all understanding will guard your hearts and minds^[e] in Christ Jesus.

⁸Finally, brothers and sisters,^[f] whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. ⁹And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

Matthew 22:1-14

The Parable of the Wedding Banquet

22 Jesus spoke^[a] to them again in parables, saying: ²“The kingdom of heaven can be compared to a king who gave a wedding banquet for his son. ³He sent his slaves^[b] to summon those who had been invited to the banquet, but they would not come. ⁴Again he sent other slaves, saying, ‘Tell those who have been invited, “Look! The feast I have prepared for you is ready.^[c] My oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet.”’ ⁵But they were indifferent and went away, one to his farm, another to his business. ⁶The^[d] rest seized his slaves, insolently mistreated them, and killed them. ⁷The^[e] king was furious! He sent his soldiers, and they put those murderers to death^[f] and set their city^[g] on fire. ⁸Then he said to his slaves, ‘The wedding is ready, but the ones who had been invited were not worthy. ⁹So go into the main streets and invite everyone you find to the wedding banquet.’ ¹⁰And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests. ¹¹But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. ¹²And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say.^[h] ¹³Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness,^[i] where there will be weeping and gnashing of teeth!’ ¹⁴For many are called, but few are chosen.”

Footnotes

Matthew 22:1 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
Matthew 22:3 tn See the note on the word “slave” in 8:9.
Matthew 22:4 tn Grk “Behold, I have prepared my meal.” In some contexts, however, to translate ἄριστον (ariston) as “meal” or “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”
Matthew 22:6 tn Here δέ (de) has not been translated.
Matthew 22:7 tn Here δέ (de) has not been translated.
Matthew 22:7 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apōlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
Matthew 22:7 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.
Matthew 22:12 tn Grk “he was silent.”
Matthew 22:13 tn The Greek term translated “darkness” (σκότος) is associated with Tartarus in Aeschylus, Eumenides 72; other references to the darkness of death and the underworld can be found throughout the classical literature as far back as Homer. BDAG 932 s.v. σκότος 1 states: “Of the darkness of the place of punishment far removed fr. the heavenly kingdom (Philo, Exsecr. 152 βαθὺ σκότος. Cp. Wsd 17:20; PsSol 14:9.—σκ. κ. βόρβορος ‘gloom and muck’ await those who are untrue to the Eleusinian Mysteries, Ael. Aristid. 22, 10 K.=19 p. 421 D. Of the darkness of death and the underworld in Hom. and the Trag. As the domain of evil spirits PGM 36, 138; Theoph. Ant. 2, 7 [p. 110, 5]) τὸ σκ. τὸ ἐξώτερον the darkness outside Mt 8:12; 22:13; 25:30.”

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Footnotes

Psalm 23[a]

A psalm of David.

Footnotes

Christian Practices

Footnotes

The Parable of the Wedding Banquet

Footnotes

Psalm 23^[a]