◀ All Reading Plans / Revised Common Lectionary (Complementary) / Acts 2:14a 36-41 (Receiving God’s promise through baptism); Psalm 116:1-4 12-19 (I will call upon God); 1 Peter 1:17-23 (Born anew); Luke 24:13-35 (Eating with the risen Christ) (New English Translation)

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April 23, 2023

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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

Acts 2:14

Peter’s Address on the Day of Pentecost

¹⁴But Peter stood up^[a] with the eleven, raised his voice, and addressed them: “You men of Judea^[b] and all you who live in Jerusalem, know this^[c] and listen carefully to what I say.

Acts 2:36-41

³⁶Therefore let all the house of Israel know beyond a doubt^[a] that God has made this Jesus whom you crucified^[b] both Lord^[c] and Christ.”^[d]

The Response to Peter’s Address

³⁷Now when they heard this,^[e] they were acutely distressed^[f] and said to Peter and the rest of the apostles, “What should we do, brothers?” ³⁸Peter said to them, “Repent, and each one of you be baptized^[g] in the name of Jesus Christ^[h] for^[i] the forgiveness of your sins, and you will receive the gift of the Holy Spirit.^[j] ³⁹For the promise^[k] is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” ⁴⁰With many other words he testified^[l] and exhorted them saying, “Save yourselves from this perverse^[m] generation!” ⁴¹So those who accepted^[n] his message^[o] were baptized, and that day about 3,000 people^[p] were added.^[q]

Footnotes

Acts 2:36 tn Or “know for certain.” This term is in an emphatic position in the clause.
Acts 2:36 tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.
Acts 2:36 sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.
Acts 2:36 tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
Acts 2:37 tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
Acts 2:37 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
Acts 2:38 tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.
Acts 2:38 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.
Acts 2:38 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis aphesin tōn hamartiōn humōn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works—an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts—especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.
Acts 2:38 tn Here the genitive τοῦ ἁγίου πνεύματος (tou hagiou pneumatos) is a genitive of apposition; the gift consists of the Holy Spirit.
Acts 2:39 sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.
Acts 2:40 tn Or “warned.”
Acts 2:40 tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.
Acts 2:41 tn Or “who acknowledged the truth of.”
Acts 2:41 tn Grk “word.”
Acts 2:41 tn Grk “souls” (here an idiom for the whole person).
Acts 2:41 tn Or “were won over.”

Psalm 116:1-4

Psalm 116^[a]

116 I love the Lord
because he heard my plea for mercy,^[b]
²and listened to me.^[c]
As long as I live, I will call to him when I need help.^[d]
³The ropes of death tightened around me,^[e]
the snares^[f] of Sheol confronted me.
I was confronted^[g] with trouble and sorrow.
⁴I called on the name of the Lord,
“Please, Lord, rescue my life!”

Psalm 116:12-19

¹²How can I repay the Lord
for all his acts of kindness to me?
¹³I will celebrate my deliverance,^[a]
and call on the name of the Lord.
¹⁴I will fulfill my vows to the Lord
before all his people.
¹⁵The Lord values
the lives of his faithful followers.^[b]
¹⁶Yes, Lord! I am indeed your servant;
I am your servant, the son of your female servant.^[c]
You saved me from death.^[d]
¹⁷I will present a thank offering to you,
and call on the name of the Lord.
¹⁸I will fulfill my vows to the Lord
before all his people,
¹⁹in the courts of the Lord’s temple,
in your midst, O Jerusalem.
Praise the Lord!

1 Peter 1:17-23

¹⁷And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here^[a] in reverence. ¹⁸You know that from your empty way of life inherited from your ancestors you were ransomed—not by perishable things like silver or gold, ¹⁹but by precious blood like that of an unblemished and spotless lamb, namely Christ. ²⁰He was foreknown^[b] before the foundation of the world but^[c] was manifested in these last times^[d] for your sake. ²¹Through him you now trust^[e] in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

²²You have purified^[f] your souls by obeying the truth^[g] in order to show sincere mutual love.^[h] So^[i] love one another earnestly from a pure heart.^[j] ²³You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God.

Footnotes

1 Peter 1:17 tn Grk “the time of your sojourn,” picturing the Christian’s life in this world as a temporary stay in a foreign country (cf. 1:1).
1 Peter 1:20 tn Grk “who was foreknown,” describing Christ in v. 19. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
1 Peter 1:20 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
1 Peter 1:20 tn Grk “at the last of the times.”
1 Peter 1:21 tc Although there may be only a slight difference in translation, the term translated as “trust” is the adjective πιστούς (pistous). This is neither as common nor as clear as the verb πιστεύω (pisteuō, “believe, trust”). Consequently, most mss have the present participle πιστεύοντας (pisteuontas; P⁷² א C P Ψ 5 81 436 442 1175 1243 1611 1739 1852 2492 M), or the aorist participle πιστεύσαντες (pisteusantes; 33 2344), while A B 307^c 1735 vg have the adjective. Though the external evidence on its behalf is not in itself compelling, internally πιστούς is to be preferred. In the NT the adjective is routinely taken passively in the sense of “faithful” (BDAG 820 s.v. πιστός 1). That may be part of the force here as well: “you are now faithful to God,” although the primary force in this context seems to be that of trusting. Nevertheless, it is difficult to separate faith from faithfulness in NT descriptions of Christians’ dependence on God.tn Grk “who through him [are] trusting,” describing the “you” of v. 20. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
1 Peter 1:22 tn Grk “having purified,” as the preparation for the love described in the second half of the verse.
1 Peter 1:22 tc Most later mss (P M) have διὰ πνεύματος (dia pneumatos, “through the Spirit”) after ἀληθείας (alētheias, “truth”), while the words are lacking in a broad spectrum of early and significant witnesses (P⁷² א A B C Ψ 33 81 323 945 1241 1739 vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not autographic. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on mankind’s).
1 Peter 1:22 tn Grk “for sincere brotherly love.”
1 Peter 1:22 tn Verses 22-23 are a single sentence in the Greek text. To improve clarity (and because contemporary English tends to use shorter sentences) these verses have been divided into three sentences in the translation. In addition, “So” has been supplied at the beginning of the second English sentence (v. 22b) to indicate the relationship with the preceding statement.
1 Peter 1:22 tc A few mss (A B 1852 vg) lack καθαρᾶς (katharas, “pure”) and read simply καρδίας (kardias, “from the heart”) ”) or καρδίας ἀληθινῆς (kardias alēthinēs, “from a true heart,” found in א² vgms), but there is excellent ms support (P⁷² א* C P Ψ 33 1739 M co) for the word. The omission may have been accidental. In the majuscule script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered the initial reading. The NA²⁸ prints καθαρᾶς καρδίας with a diamond, indicating that the decision was a toss-up or, in the words of the preface, “there are two variants which in the editors’ judgement could equally well be adopted in the reconstructed initial text.”

Luke 24:13-35

Jesus Walks the Road to Emmaus

¹³Now^[a] that very day two of them^[b] were on their way to a village called Emmaus, about seven miles^[c] from Jerusalem. ¹⁴They^[d] were talking to each other about all the things that had happened. ¹⁵While^[e] they were talking and debating^[f] these things,^[g] Jesus himself approached and began to accompany them ¹⁶(but their eyes were kept^[h] from recognizing^[i] him).^[j] ¹⁷Then^[k] he said to them, “What are these matters^[l] you are discussing so intently^[m] as you walk along?” And they stood still, looking sad. ¹⁸Then one of them, named Cleopas, answered him,^[n] “Are you the only visitor to Jerusalem who doesn’t know^[o] the things that have happened there^[p] in these days?” ¹⁹He^[q] said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man^[r] who, with his powerful deeds and words, proved to be a prophet^[s] before God and all the people; ²⁰and how our chief priests and leaders handed him over^[t] to be condemned to death, and crucified^[u] him. ²¹But we had hoped^[v] that he was the one who was going to redeem^[w] Israel. Not only this, but it is now the third day since these things happened. ²²Furthermore, some women of our group amazed us.^[x] They^[y] were at the tomb early this morning, ²³and when they did not find his body, they came back and said they had seen a vision of angels,^[z] who said he was alive. ²⁴Then^[aa] some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.”^[ab] ²⁵So^[ac] he said to them, “You^[ad] foolish people^[ae]—how slow of heart^[af] to believe^[ag] all that the prophets have spoken! ²⁶Wasn’t^[ah] it necessary^[ai] for the Christ^[aj] to suffer these things and enter into his glory?” ²⁷Then^[ak] beginning with Moses and all the prophets,^[al] he interpreted to them the things written about^[am] himself in all the scriptures.

²⁸So they approached the village where they were going. He acted as though he wanted to go farther,^[an] ²⁹but they urged him,^[ao] “Stay with us, because it is getting toward evening and the day is almost done.” So^[ap] he went in to stay with them.

³⁰When^[aq] he had taken his place at the table^[ar] with them, he took the bread, blessed and broke it,^[as] and gave it to them. ³¹At this point^[at] their eyes were opened and they recognized^[au] him.^[av] Then^[aw] he vanished out of their sight. ³²They^[ax] said to each other, “Didn’t^[ay] our hearts^[az] burn within us^[ba] while he was speaking with us on the road, while he was explaining^[bb] the scriptures to us?” ³³So^[bc] they got up that very hour and returned to Jerusalem. They^[bd] found the eleven and those with them gathered together ³⁴and^[be] saying, “The Lord has really risen, and has appeared to Simon!”^[bf] ³⁵Then they told what had happened on the road,^[bg] and how they recognized him^[bh] when he broke the bread.

Footnotes

Luke 24:13 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Luke 24:13 tn These are disciples as they know about the empty tomb and do not know what to make of it all.
Luke 24:13 tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (185 meters) long.
Luke 24:14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:15 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:15 tn This term suggests emotional dialogue and can thus be translated “debated.”
Luke 24:15 tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
Luke 24:16 sn The two disciples will not be allowed to recognize Jesus until v. 31.
Luke 24:16 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
Luke 24:16 sn This parenthetical remark by the author is necessary so the reader will understand the account.
Luke 24:17 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 24:17 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).
Luke 24:17 tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pros allēlous). The term ἀντιβάλλω (antiballō), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).
Luke 24:18 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
Luke 24:18 sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus, but, of course, the readers know what the travelers do not.
Luke 24:18 tn Grk “in it” (referring to the city of Jerusalem).
Luke 24:19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:19 tn This translates the Greek term ἀνήρ (anēr).
Luke 24:19 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
Luke 24:20 sn Handed him over is another summary of the passion like Luke 9:22.
Luke 24:20 sn See the note on crucify in 23:21.
Luke 24:21 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
Luke 24:21 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
Luke 24:22 sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.
Luke 24:22 tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.
Luke 24:23 sn The men in dazzling attire mentioned in v. 4 are identified as angels here.
Luke 24:24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 24:24 tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.
Luke 24:25 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
Luke 24:25 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
Luke 24:25 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
Luke 24:25 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
Luke 24:25 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
Luke 24:26 tn This Greek particle (οὐχί, ouchi) expects a positive reply.
Luke 24:26 sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).
Luke 24:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
Luke 24:27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 24:27 sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.
Luke 24:27 tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.
Luke 24:28 sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.
Luke 24:29 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
Luke 24:29 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
Luke 24:30 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:30 tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
Luke 24:30 tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
Luke 24:31 tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.
Luke 24:31 sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.
Luke 24:31 tn This pronoun is somewhat emphatic.
Luke 24:31 tn This translates a καί (kai, “and”) that has clear sequential force.
Luke 24:32 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:32 tn This question uses a Greek particle (οὐχί, ouchi) that expects a positive reply.
Luke 24:32 tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.
Luke 24:32 tc ‡ Most mss have the phrase ἐν ἡμῖν (en hēmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouchi hē kardia hēmōn kaiomenē ēn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (P⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁸ includes the words in brackets, indicating doubts as to their authenticity.sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.
Luke 24:32 tn Grk “opening” (cf. Acts 17:3).
Luke 24:33 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.
Luke 24:33 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 24:34 tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.
Luke 24:34 sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.
Luke 24:35 sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.
Luke 24:35 tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Peter’s Address on the Day of Pentecost

Footnotes

The Response to Peter’s Address

Footnotes

Psalm 116[a]

Footnotes

Footnotes

Footnotes

Jesus Walks the Road to Emmaus

Footnotes

Psalm 116^[a]