◀ All Reading Plans / Revised Common Lectionary (Complementary) / Baruch 5:1-9 (The return of scattered Israel); or Malachi 3:1-4 (The messenger refines and purifies); Luke 1:68-79 (God’s tender compassion); Philippians 1:3-11 (A harvest of righteousness); Luke 3:1-6 (Prepare the way of the Lord) (New English Translation)

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December 5, 2021

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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

Error: 'Baruch 5 ' not found for the version: New English Translation

Malachi 3:1-4

3 ¹“I am about to send my messenger,^[a] who will clear the way before me. Indeed, the Lord^[b] you are seeking will suddenly come to his temple, and the messenger^[c] of the covenant, whom you long for, is certainly coming,” says the Lord of Heaven’s Armies.

²Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire,^[d] like a launderer’s soap. ³He will act like a refiner and purifier of silver and will cleanse the Levites and refine them like gold and silver. Then they will offer the Lord a proper offering. ⁴The offerings^[e] of Judah and Jerusalem will be pleasing to the Lord as in former times and years past.

Luke 1:68-79

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

Footnotes

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.”

Philippians 1:3-11

Prayer for the Church

³I thank my God every time I remember you.^[a] ⁴I always pray with joy in my every prayer for all of you ⁵because of your participation^[b] in the gospel from the first day until now.^[c] ⁶For I am sure of this very thing,^[d] that the one^[e] who began a good work in^[f] you will perfect it^[g] until the day of Christ Jesus. ⁷For^[h] it is right for me to think this about all of you, because I have you in my heart,^[i] since both in my imprisonment^[j] and in the defense and confirmation of the gospel all of you became partners in God’s grace^[k] together with me. ⁸For God is my witness that I long for all of you with the affection of Christ Jesus. ⁹And I pray this, that your love may abound even more and more in knowledge and every kind of insight ¹⁰so that you can decide what is best, and thus be sincere and blameless for the day of Christ, ¹¹filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.

Footnotes

Philippians 1:3 tn This could also be translated “for your every remembrance of me.” See discussion below.
Philippians 1:5 sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).
Philippians 1:5 tn Several alternatives for translating vv. 3-5 are possible: (1) “I thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation…” (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) “I thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation…” (see Moffatt; also P. T. O’Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.
Philippians 1:6 tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.
Philippians 1:6 tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.
Philippians 1:6 tn Or “among.”
Philippians 1:6 tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.
Philippians 1:7 tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”
Philippians 1:7 tn Or possibly “because you have me in your heart.”
Philippians 1:7 tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.
Philippians 1:7 tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

Luke 3:1-6

The Ministry of John the Baptist

3 In the fifteenth year of the reign of Tiberius Caesar,^[a] when Pontius Pilate^[b] was governor of Judea, and Herod^[c] was tetrarch^[d] of Galilee, and his brother Philip^[e] was tetrarch of the region of Iturea and Trachonitis, and Lysanias^[f] was tetrarch of Abilene, ²during the high priesthood^[g] of Annas and Caiaphas, the word^[h] of God came to John the son of Zechariah in the wilderness.^[i] ³He^[j] went into all the region around the Jordan River,^[k] preaching a baptism of repentance for the forgiveness of sins.^[l]

⁴As it is written in the book of the words of the prophet Isaiah,

“The voice^[m] of one shouting in the wilderness:^[n]
‘Prepare the way for the Lord,
make^[o] his paths straight.
⁵Every valley will be filled,^[p]
and every mountain and hill will be brought low,
and the crooked will be made straight,
and the rough ways will be made smooth,
⁶and all humanity^[q] will see the salvation of God.’”^[r]

Footnotes

Luke 3:1 tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37.
Luke 3:1 sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).
Luke 3:1 sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.
Luke 3:1 sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
Luke 3:1 sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.
Luke 3:1 sn Nothing else is known about Lysanias tetrarch of Abilene.
Luke 3:2 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.
Luke 3:2 tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rhēma), and thus could refer to the call of the Lord to John to begin ministry.
Luke 3:2 tn Or “desert.”
Luke 3:3 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Luke 3:3 tn “River” is not in the Greek text but is supplied for clarity.
Luke 3:3 sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).
Luke 3:4 tn Or “A voice.”
Luke 3:4 tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).
Luke 3:4 tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poieō) reappears in vv. 8, 10, 11, 12, 14.
Luke 3:5 sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.
Luke 3:6 tn Grk “all flesh.”
Luke 3:6 sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

New English Translation (NET)

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Revised Common Lectionary (Complementary)

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Prayer for the Church

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The Ministry of John the Baptist

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