◀ All Reading Plans / Revised Common Lectionary (Complementary) / Ezekiel 2:1-5 (The call of Ezekiel); Psalm 123 (Our eyes look to you O God); 2 Corinthians 12:2-10 (God’s power made perfect in weakness); Mark 6:1-13 (The Twelve sent to preach and heal) (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

Ezekiel 2:1-5

Ezekiel’s Commission

2 He said to me, “Son of man,^[a] stand on your feet and I will speak with you.” ²As he spoke to me,^[b] a wind^[c] came into me and stood me on my feet, and I heard the one speaking to me.

³He said to me, “Son of man, I am sending you to the house^[d] of Israel, to rebellious nations^[e] who have rebelled against me; both they and their fathers have revolted^[f] against me to this very day. ⁴The people^[g] to whom I am sending you are obstinate and hard-hearted,^[h] and you must say to them, ‘This is what the Sovereign Lord says.’^[i] ⁵And as for them,^[j] whether they listen^[k] or not—for they are a rebellious^[l] house^[m]—they will know that a prophet has been among them.

Footnotes

Ezekiel 2:1 sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.
Ezekiel 2:2 tc The phrase “as he spoke to me” is absent from the LXX.
Ezekiel 2:2 tn Or “spirit.” The NIV has “the Spirit,” but the absence of the article in the Hebrew text makes this unlikely. Elsewhere in Ezekiel the Lord’s Spirit is referred to as “the Spirit of the Lord” (11:5; 37:1), “the Spirit of God” (11:24), or “my (that is, the Lord’s) Spirit” (36:27; 37:14; 39:29). Some identify the “spirit” of 2:2 as the spirit that energized the living beings; however, that “spirit” is called “the spirit” (1:12, 20) or “the spirit of the living beings” (1:20-21; 10:17). Still others see the term as referring to an impersonal “spirit” of strength or courage, that is, the term may also be understood as a disposition or attitude. The Hebrew word often refers to a wind in Ezekiel (1:4; 5:10, 12; 12:4; 13:11, 13; 17:10, 21; 19:12; 27:26; 37:9). In 37:5-10 a “breath” originates in the “four winds” and is associated with the Lord’s life-giving breath (see v. 14). This breath enters into the dry bones and gives them life. In a similar fashion the breath of 2:2 (see also 3:24) energizes paralyzed Ezekiel. Breath and wind are related. On the one hand, it is a more normal picture to think of breath rather than wind entering someone, but since wind represents an external force, it seems more likely for wind rather than breath to stand someone up (unless we should understand it as a disposition). It may be that one should envision the breath of the speaker moving like a wind to revive Ezekiel, helping him to regain his breath and invigorating him to stand. A wind also transports the prophet from one place to another (3:12, 14; 8:3; 11:1, 24; 43:5).
Ezekiel 2:3 tc The Hebrew reads “sons of,” while the LXX reads “house,” implying the more common phrase in Ezekiel. Either could be abbreviated with the first letter ב (bet). In preparation for the characterization “house of rebellion,” in vv. 5, 6, and 8 “house” is preferred (L. C. Allen, Ezekiel [WBC], 1:10 and W. Zimmerli, Ezekiel [Hermeneia], 2:564-65).
Ezekiel 2:3 tc Heb “to the rebellious nations.” The phrase “to the rebellious nations” is omitted in the LXX. Elsewhere in Ezekiel the singular word “nation” is used for Israel (36:13-15; 37:22). Here “nations” may have the meaning of “tribes” or refer to the two nations of Israel and Judah.
Ezekiel 2:3 tc This word is omitted from the LXX. tn The Hebrew term used here is the strongest word available for expressing a covenant violation. The word is used in the diplomatic arena to express a treaty violation (2 Kgs 1:1; 3:5, 7).
Ezekiel 2:4 tn Heb “sons.” The word choice may reflect treaty idiom, where the relationship between an overlord and his subjects can be described as that of father and son.
Ezekiel 2:4 tc Heb “stern of face and hard of heart.” The phrases “stern of face” and “hard of heart” are lacking in the LXX.
Ezekiel 2:4 tn The phrase “thus says [the Lord]” occurs 129 times in Ezekiel; the announcement is identical to the way messengers often introduced their messages (Gen 32:5; 45:9; Exod 5:10; Num 20:14; Judg 11:15).
Ezekiel 2:5 tn Heb “they”; the phrase “And as for them” has been used in the translation for clarity.
Ezekiel 2:5 tn The Hebrew word implies obedience rather than mere hearing or paying attention.
Ezekiel 2:5 tn This Hebrew adjective is also used to describe the Israelites in Num 17:10 (17:25 HT) and Isa 30:9.
Ezekiel 2:5 sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

Psalm 123

Psalm 123^[a]

A song of ascents.^[b]

123 I look up^[c] toward you,
the one enthroned^[d] in heaven.
²Look, as the eyes of servants look to the hand of their master,
as the eyes of a female servant look to the hand of her mistress,^[e]
so our eyes will look to the Lord, our God, until he shows us favor.
³Show us favor, O Lord, show us favor!
For we have had our fill of humiliation, and then some.^[f]
⁴We have had our fill^[g]
of the taunts of the self-assured,
of the contempt of the proud.

2 Corinthians 12:2-10

²I know a man in Christ who fourteen years ago (whether in the body or out of the body I do not know, God knows) was caught up to the third heaven. ³And I know that this man (whether in the body or apart from the body I do not know, God knows) ⁴was caught up into paradise^[a] and heard things too sacred to be put into words,^[b] things that a person^[c] is not permitted to speak. ⁵On behalf of such an individual I will boast, but on my own behalf I will not boast, except about my weaknesses. ⁶For even if I wish to boast, I will not be a fool, for I would be telling^[d] the truth, but I refrain from this so that no one may regard^[e] me beyond what he sees in me or what he hears from me, ⁷even because of the extraordinary character of the revelations. Therefore,^[f] so that I would not become arrogant, a thorn in the flesh was given to me, a messenger of Satan to trouble^[g] me—so that I would not become arrogant.^[h] ⁸I asked the Lord three times about this, that it would depart from me. ⁹But^[i] he said to me, “My grace is enough^[j] for you, for my^[k] power is made perfect^[l] in weakness.” So then, I will boast most gladly^[m] about my weaknesses, so that the power of Christ may reside in^[n] me. ¹⁰Therefore I am content with^[o] weaknesses, with insults, with troubles, with persecutions and difficulties^[p] for the sake of Christ, for whenever I am weak, then I am strong.

Footnotes

2 Corinthians 12:4 sn In the NT, paradise is mentioned three times. In Luke 23:43 it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. The reference here in 2 Cor 12:4 is probably to be translated as parallel to the mention of the “third heaven” in v. 2. Assuming that the “first heaven” would be atmospheric heaven (the sky) and “second heaven” the more distant stars and planets, “third heaven” would refer to the place where God dwells. This is much more likely than some variation on the seven heavens mentioned in the pseudepigraphic book 2 Enoch and in other nonbiblical and rabbinic works.
2 Corinthians 12:4 tn Or “things that cannot be put into words.”
2 Corinthians 12:4 tn Grk “a man.”
2 Corinthians 12:6 tn Or “speaking.”
2 Corinthians 12:6 tn Or “may think of.”
2 Corinthians 12:7 tc Most mss (P⁴⁶ D Ψ 1881 M) lack διό (dio, “Therefore”), but the widespread distribution and quality of mss which include it (א A B F G 0243 33 81 1175 1739) argues for its authenticity. Internally, its case is equally strong in that its inclusion is grammatically rough (διό is hardly necessary to convey purpose, especially since Paul uses ἵνα [hina, “so that”] next).
2 Corinthians 12:7 tn Or “to harass.”
2 Corinthians 12:7 tn The phrase “so that I might not become arrogant” is repeated here because it occurs in the Greek text two times in the verse. Although redundant, it is repeated because of the emphatic nature of its affirmation.
2 Corinthians 12:9 tn Here καί (kai) has been translated as “but” because of the contrast implicit in the context.
2 Corinthians 12:9 tn Or “is sufficient.”
2 Corinthians 12:9 tc The majority of later mss (א² A^c D¹ Ψ 0243 0278 33 1739 1881 M) as well as some versional witnesses include the pronoun “my” here, but the omission of the pronoun has excellent external support (P^46vid א* A* B D* F G latt). Scribes probably added the pronoun for clarity, making the obvious referent explicit. This would also make “power” more parallel with “my grace.” Though the original text probably did not include “my,” scribes who added the word were following the sense of Paul’s statement.tn The pronoun “my” was supplied in the translation to clarify the sense of Paul’s expression.
2 Corinthians 12:9 tn Or “my power comes to full strength.”
2 Corinthians 12:9 tn “Most gladly,” a comparative form used with superlative meaning and translated as such.
2 Corinthians 12:9 tn Or “may rest on.”
2 Corinthians 12:10 tn Or “I take delight in.”
2 Corinthians 12:10 tn Or “calamities.”

Mark 6:1-13

Rejection at Nazareth

6 Now^[a] Jesus left that place and came to his hometown,^[b] and his disciples followed him. ²When the Sabbath came, he began to teach in the synagogue.^[c] Many who heard him were astonished, saying, “Where did he get these ideas?^[d] And what is this wisdom that has been given to him? What are these miracles that are done through his hands? ³Isn’t this the carpenter, the son^[e] of Mary^[f] and brother of James, Joses, Judas, and Simon? And aren’t his sisters here with us?” And so they took offense at him. ⁴Then^[g] Jesus said to them, “A prophet is not without honor except in his hometown, and among his relatives, and in his own house.” ⁵He was not able to do a miracle there, except to lay his hands on a few sick people and heal them. ⁶And he was amazed because of their unbelief. Then^[h] he went around among the villages and taught.

Sending Out the Twelve Apostles

⁷Jesus^[i] called the twelve and began to send them out two by two. He gave them authority over the unclean spirits.^[j] ⁸He instructed them to take nothing for the journey except a staff^[k]—no bread, no bag,^[l] no money in their belts— ⁹and to put on sandals but not to wear two tunics.^[m] ¹⁰He said to them, “Wherever you enter a house, stay there^[n] until you leave the area. ¹¹If a place will not welcome you or listen to you, as you go out from there, shake the dust off^[o] your feet as a testimony against them.” ¹²So^[p] they went out and preached that all should repent. ¹³They cast out many demons and anointed many sick people with olive oil and healed them.

Footnotes

Mark 6:1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Mark 6:1 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
Mark 6:2 sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
Mark 6:2 tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.
Mark 6:3 tc Evidently because of the possible offensiveness of designating Jesus a carpenter, several mss ([P^45vid] ƒ¹³ 33^vid [565 579] 700 [2542] it vg^mss) harmonize the words “carpenter, the son” to the parallel passage in Matt 13:55, “the son of the carpenter.” Almost all the rest of the mss read “the carpenter, the son.” Since the explicit designation of Jesus as a carpenter is the more difficult reading, and is much better attested, it is most likely correct.
Mark 6:3 sn The reference to Jesus as the carpenter is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to him as the son of Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 6:42; 8:41; 9:29).
Mark 6:4 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 6:6 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 6:7 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
Mark 6:7 sn The phrase unclean spirits refers to evil spirits.
Mark 6:8 sn Neither Matt 10:9-10 nor Luke 9:3 allow for a staff. It might be that Matthew and Luke mean not taking an extra staff, or that the expression is merely rhetorical for “traveling light,” which has been rendered in two slightly different ways.
Mark 6:8 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
Mark 6:9 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “chiton.” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
Mark 6:10 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
Mark 6:11 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
Mark 6:12 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Ezekiel’s Commission

Footnotes

Psalm 123[a]

A song of ascents.[b]

Footnotes

Footnotes

Rejection at Nazareth

Sending Out the Twelve Apostles

Footnotes

Psalm 123^[a]

A song of ascents.^[b]