◀ All Reading Plans / Revised Common Lectionary (Complementary) / Job 19:23-27a (I know that my Redeemer lives); Psalm 17:1-9 (Keep me as the apple of your eye); 2 Thessalonians 2:1-5 13-17 (The coming of Christ Jesus); Luke 20:27-38 (Jesus speaks of the resurrection) (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

Job 19:23-27

Job’s Assurance of Vindication

²³“O that^[a] my words were written down!
O that they were written on a scroll!^[b]
²⁴O that with an iron chisel and with lead^[c]
they were engraved in a rock forever!
²⁵As for me, I know that my Redeemer^[d] lives,
and that as the last^[e]
he will stand upon the earth.^[f]
²⁶And after my skin has been destroyed,^[g]
yet in my flesh^[h] I will see God,^[i]
²⁷whom I will see for myself,^[j]
and whom my own eyes will behold,
and not another.^[k]
My heart^[l] grows faint within me.^[m]

Footnotes

Job 19:23 tn The optative is again expressed with the interrogative clause “Who will give that they be written?” Job wishes that his words be preserved long after his death.
Job 19:23 tn While the sense of this line is clear, there is a small problem and a plausible solution. The last word is indeed סֶפֶר (sefer, “book”), usually understood here to mean “scroll.” But the verb that follows it in the verse is יֻחָקוּ (yukhaqu), from חָקַק (khaqaq, “to engrave; to carve”). While the meaning is clearly that Job wants his words to be retained, the idea of engraving in a book, although not impossible, is unusual. And so many have suggested that the Akkadian word siparru, “copper; brass,” is what is meant here (see Isa 30:8; Judg 5:14). The consonants are the same, and the vowel pattern is close to the original vowel pattern of this segholate noun. Writing on copper or bronze sheets has been attested from the 12th to the 2nd centuries, notably in the Copper Scroll from Qumran (3Q15), which would allow the translation “scroll” in our text (for more bibliography see D. J. A. Clines, Job [WBC], 432). But H. S. Gehman notes that in Phoenician our word can mean “inscription” (“סֵפֶר, An Inscription, in the Book of Job,” JBL 63 [1944]: 303-7), making the proposed substitution unnecessary.
Job 19:24 sn There is some question concerning the use of the lead. It surely cannot be a second description of the tool, for a lead tool would be of no use in chiseling words into a rock. It was Rashi’s idea, followed by Dillmann and Duhm, that lead was run into the cut-out letters. The suggestion that they wrote on lead tablets does not seem to fit the verse (cf. NIV). See further A. Baker, “The Strange Case of Job’s Chisel,” CBQ 31 (1969): 370-79.
Job 19:25 tn Or “my Vindicator.” The word is the active participle from גָּאַל (gaʾal, “to redeem, protect, vindicate”). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the book of Ruth). This is the near kinsman who will pay off one’s debts, defend the family, avenge a killing, marry the widow of the deceased. The word “redeemer” evokes the wrong connotation for people familiar with the NT alone; a translation of “Vindicator” would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God’s hiding his face from him, and his vindication lay only in beholding God in peace.
Job 19:25 tn The word אַחֲרוּן (ʾakharon, “last”) has triggered a number of interpretations. Here it is an adjectival form and not adverbial; it is an epithet of the vindicator. Some commentators, followed by the RSV, change the form to make it adverbial, and translate it “at last.” T. H. Gaster translates it “even if he were the last person to exist” (“Short notes,” VT 4 [1954]: 78).
Job 19:25 tn The Hebrew has “and he will rise/stand upon [the] dust.” The verb קוּם (qum) is properly “to rise; to arise,” and certainly also can mean “to stand.” Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation “stand” has been used. The Vulgate had “I will rise,” which introduced the idea of Job’s resurrection. The word “dust” is used as in 41:33. The word “dust” is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood.
Job 19:26 tn This verse on the whole has some serious interpretation problems that have allowed commentators to go in several directions. The verbal clause is “they strike off this,” which is then to be taken as a passive in view of the fact that there is no expressed subject. Some have thought that Job was referring to this life, and that after his disease had done its worst he would see his vindication (see T. J. Meek, “Job 19:25-27, ” VT 6 [1956]: 100-103; E. F. Sutcliffe, “Further notes on Job, textual and exegetical,” Bib 31 [1950]: 377; and others). But Job has been clear—he does not expect to live and see his vindication in this life. There are a host of other interpretations that differ greatly from the sense expressed in the MT. Duhm, for example, has “and another shall arise as my witness.” E. Dhorme (Job, 284-85) argues that the vindication comes after death; he emends the verb to get a translation: “and that, behind my skin, I shall stand up.” He explains this to mean that it will be Job in person who will be present at the ultimate drama. But the interpretation is forced, and really unnecessary.
Job 19:26 tn The Hebrew phrase is “and from my flesh.” This could mean “without my flesh,” i.e., separated from my flesh, or “from my flesh,” i.e., in or with my flesh. The former view is taken by those who think Job’s vindication will come in this life, and who find the idea of a resurrection unlikely to be in Job’s mind. The latter view is taken by those who interpret the preceding line as meaning death and the next verse underscoring that it will be his eye that will see. This would indicate that Job’s faith rises to an unparalleled level at this point.
Job 19:26 tn H. H. Rowley (Job [NCBC], 140) says, “The text of this verse is so difficult, and any convincing reconstruction is so unlikely, that it seems best not to attempt it.” His words have gone unheeded, even by himself, and rightly so. There seem to be two general interpretations, the details of some words notwithstanding. An honest assessment of the evidence would have to provide both interpretations, albeit still arguing for one. Here Job says he will see God. This at the least means that he will witness his vindication, which it seems clear from the other complaints of Job will occur after his death (it is his blood that must be vindicated). But in what way, exactly, Job will see God is not clarified. In this verse the verb that is used is often used of prophetic visions, but in the next verse the plain word for seeing—with his eye—is used. The fulfillment will be more precise than Job may have understood. Rowley does conclude: “Though there is no full grasping of a belief in a worthwhile Afterlife with God, this passage is a notable landmark in the program toward such a belief.” The difficulty is that Job expects to die—he would like to be vindicated in this life, but is resolved that he will die. (1) Some commentators think that vv. 25 and 26 follow the wish for vindication now; (2) others (traditionally) see it as in the next life. Some of the other interpretations that take a different line are less impressive, such as Kissane’s, “did I but see God…were I to behold God”; or L. Waterman’s translation in the English present, making it a mystic vision in which Job already sees that God is his vindicator (“Note on Job 19:23-27: Job’s Triumph of Faith,” JBL 69 [1950]: 379-80).
Job 19:27 tn The emphasis is on “I” and “for myself.” No other will be seeing this vindication, but Job himself will see it. Of that he is confident. Some take לִי (li, “for myself”) to mean favorable to me, or on my side (see A. B. Davidson, Job, 143). But Job is expecting (not just wishing for) a face-to-face encounter in the vindication.
Job 19:27 tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace.
Job 19:27 tn Heb “kidneys,” a poetic expression for the seat of emotions.
Job 19:27 tn Heb “fail/grow faint in my breast.” Job is saying that he has expended all his energy with his longing for vindication.

Psalm 17:1-9

Psalm 17^[a]

A prayer of David.

17 Lord, consider my just cause.^[b]
Pay attention to my cry for help.
Listen to the prayer
I sincerely offer.^[c]
²Make a just decision on my behalf.^[d]
Decide what is right.^[e]
³You have scrutinized my inner motives;^[f]
you have examined me during the night.^[g]
You have carefully evaluated me, but you find no sin.
I am determined I will say nothing sinful.^[h]
⁴As for the actions of people^[i]—
just as you have commanded,
I have not followed in the footsteps of violent men.^[j]
⁵I carefully obey your commands;^[k]
I do not deviate from them.^[l]
⁶I call to you because you will answer me, O God.
Listen to me!^[m]
Hear what I say!^[n]
⁷Accomplish awesome, faithful deeds,^[o]
you who powerfully deliver those who look to you for protection from their enemies.^[p]
⁸Protect me as you would protect the pupil of your eye.^[q]
Hide me in the shadow of your wings.^[r]
⁹Protect me from^[s] the wicked men who attack^[t] me,
my enemies who crowd around me for the kill.^[u]

Footnotes

Psalm 17:1 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
Psalm 17:1 tn Heb “hear, Lord, what is just.”
Psalm 17:1 tn Heb “Listen to my prayer, [made] without lips of deceit.”
Psalm 17:2 tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsaʾ) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.
Psalm 17:2 tn Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)
Psalm 17:3 tn Heb “you tested my heart.”
Psalm 17:3 tn Heb “you visited [at] night.”
Psalm 17:3 tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammoti) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmati, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.
Psalm 17:4 tn Heb “with regard to the deeds of man[kind].”
Psalm 17:4 tn Heb “by the word of your lips, I, I have watched the paths of the violent” (i.e., “watched” in the sense of “watched for the purpose of avoiding”).
Psalm 17:5 tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.
Psalm 17:5 tn Heb “my footsteps do not stagger.”
Psalm 17:6 tn Heb “Turn your ear toward me.”
Psalm 17:6 tn Heb “my word.”
Psalm 17:7 tn Heb “Set apart faithful acts.”
Psalm 17:7 tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver.sn Those who look to you for protection from their enemies. “Seeking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
Psalm 17:8 tc Heb “Protect me like the pupil, a daughter of an eye.” The noun בַּת (bat, “daughter”) should probably be emended to בָּבַת (bavat, “pupil”). See Zech 2:12 HT (2:8 ET) and HALOT 107 s.v. *בָּבָה.
Psalm 17:8 sn Your wings. The metaphor compares God to a protective mother bird.
Psalm 17:9 tn Heb “from before”; or “because.” In the Hebrew text v. 9 is subordinated to v. 8. The words “protect me” are supplied in the translation for stylistic reasons.
Psalm 17:9 tn Heb “destroy.” The psalmist uses the perfect verbal form to emphasize the degree of danger. He describes the wicked as being already in the process of destroying him.
Psalm 17:9 tn Heb “my enemies, at the risk of life they surround me.” The Hebrew phrase בְּנֶפֶשׁ (b^enefesh) sometimes has the nuance “at the risk of [one’s] life” (see 1 Kgs 2:23; Prov 7:23; Lam 5:9).

2 Thessalonians 2:1-5

The Day of the Lord

2 Now regarding the arrival^[a] of our Lord Jesus Christ and our being gathered to be with him,^[b] we ask you, brothers and sisters,^[c] ²not to be easily^[d] shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us,^[e] to the effect that the day of the Lord is already here. ³Let no one deceive you in any way. For that day will not arrive until the rebellion comes^[f] and the man of lawlessness^[g] is revealed, the son of destruction.^[h] ⁴He^[i] opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat^[j] in God’s temple, displaying himself as God.^[k] ⁵Surely you recall^[l] that I used to tell you these things while I was still with you.

Footnotes

2 Thessalonians 2:1 tn Or perhaps “return” (cf. CEV).
2 Thessalonians 2:1 tn Grk “our gathering with him.”
2 Thessalonians 2:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
2 Thessalonians 2:2 tn Or “quickly, soon.”
2 Thessalonians 2:2 tn Grk “as through us.”
2 Thessalonians 2:3 tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.
2 Thessalonians 2:3 tc Most mss (A D F G Ψ 1175 1241 1505 M al lat sy) read ἁμαρτίας (hamartias, “of sin”) here, but several significant mss (א B 0278 6 81 1739 1881 2464 al co) read ἀνομίας (anomias, “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας. Internally, since ἁμαρτία (hamartia, “sin”) occurs nearly ten times as often as ἀνομία (anomia, “lawlessness”) in the corpus Paulinum, scribes would be expected to change the text to the more familiar term. At the same time, the mention of ἀνομία in v. 7 and ὁ ἄνομος (ho anomos, “the lawless one”) in v. 8, both of which look back to v. 3, may have prompted scribes to change the text toward ἀνομίας. The internal evidence is thus fairly evenly balanced. Although a decision is difficult, ἀνομίας has slightly greater probability of authenticity than ἁμαρτίας.
2 Thessalonians 2:3 tn Or “the one destined for destruction.”
2 Thessalonians 2:4 tn Grk “the one who opposes,” describing the figure in v. 3. A new sentence was started here in the translation by supplying the personal pronoun (“he”) and translating the participle ἀντικείμενος (antikeimenos) as a finite verb.
2 Thessalonians 2:4 sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.
2 Thessalonians 2:4 tn Grk “that he is God.”
2 Thessalonians 2:5 tn Grk “You do remember, don’t you?”

2 Thessalonians 2:13-17

Call to Stand Firm

¹³But we ought to thank God always for you, brothers and sisters^[a] loved by the Lord, because God chose you from the beginning^[b] for salvation through sanctification by the Spirit and faith in the truth. ¹⁴He called you to this salvation^[c] through our gospel, so that you may possess the glory of our Lord Jesus Christ.^[d] ¹⁵Therefore, brothers and sisters,^[e] stand firm and hold on to the traditions that we taught you, whether by speech or by letter.^[f] ¹⁶Now may our Lord Jesus Christ himself and God our Father, who loved us and by grace gave us eternal comfort and good hope, ¹⁷encourage your hearts and strengthen you^[g] in every good thing you do or say.^[h]

Luke 20:27-38

Marriage and the Resurrection

²⁷Now some Sadducees^[a] (who contend that there is no resurrection)^[b] came to him. ²⁸They asked him,^[c] “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man^[d] must marry^[e] the widow and father children^[f] for his brother.^[g] ²⁹Now there were seven brothers. The first one married a woman^[h] and died without children. ³⁰The second^[i] ³¹and then the third married her, and in this same way all seven died, leaving no children. ³²Finally the woman died too. ³³In the resurrection, therefore, whose wife will the woman be?^[j] For all seven had married her.”^[k]

³⁴So^[l] Jesus said to them, “The people of this age^[m] marry and are given in marriage. ³⁵But those who are regarded as worthy to share in^[n] that age and in the resurrection from the dead neither marry nor are given in marriage.^[o] ³⁶In fact, they can no longer die, because they are equal to angels^[p] and are sons of God, since they are^[q] sons^[r] of the resurrection. ³⁷But even Moses revealed that the dead are raised^[s] in the passage about the bush,^[t] where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.^[u] ³⁸Now he is not God of the dead, but of the living,^[v] for all live before him.”^[w]

Footnotes

Luke 20:27 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Acts 4:1; 5:17; 23:6-8.
Luke 20:27 sn This remark is best regarded as a parenthetical note by the author.
Luke 20:28 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
Luke 20:28 tn Grk “his brother,” but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
Luke 20:28 tn The use of ἵνα (hina) with imperatival force is unusual (BDF §470.1).
Luke 20:28 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
Luke 20:28 sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
Luke 20:29 tn Grk “took a wife” (an idiom for marrying a woman).
Luke 20:30 tc Most mss (A W Θ Ψ ƒ^1,13 33 M lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (א B D L 0266 892 1241 co), the shorter reading should be considered authentic.
Luke 20:33 sn The point is a dilemma. In a world arguing a person should have one spouse, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.
Luke 20:33 tn Grk “For the seven had her as wife.”
Luke 20:34 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
Luke 20:34 tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.
Luke 20:35 tn Grk “to attain to.”
Luke 20:35 sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.
Luke 20:36 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
Luke 20:36 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
Luke 20:36 tn Or “people.” The noun υἱός (huios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).
Luke 20:37 tn Grk “But that the dead are raised even Moses revealed.”
Luke 20:37 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
Luke 20:37 sn A quotation from Exod 3:6.
Luke 20:38 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
Luke 20:38 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Job’s Assurance of Vindication

Footnotes

Psalm 17[a]

A prayer of David.

Footnotes

The Day of the Lord

Footnotes

Call to Stand Firm

Footnotes

Marriage and the Resurrection

Footnotes

Psalm 17^[a]