◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 55:16-23 (Cast your burden on God); Esther 5:1-14 (A banquet guest with a murderous heart); Colossians 2:16—3:1 (About false regulations) (New English Translation)

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July 28, 2025

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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

Psalm 55:16-23

¹⁶As for me, I will call out to God,
and the Lord will deliver me.
¹⁷During the evening, morning, and noontime
I will lament and moan,^[a]
and he will hear^[b] me.^[c]
¹⁸He will rescue^[d] me and protect me from those who attack me,^[e]
even though^[f] they greatly outnumber me.^[g]
¹⁹God, the one who has reigned as king from long ago,
will hear and humiliate them.^[h] (Selah)
They refuse to change,
and do not fear God.^[i]
²⁰He^[j] attacks^[k] his friends;^[l]
he breaks his solemn promises to them.^[m]
²¹His words are as smooth as butter,^[n]
but he harbors animosity in his heart.^[o]
His words seem softer than oil,
but they are really like sharp swords.^[p]
²²Throw your burden^[q] upon the Lord,
and he will sustain you.^[r]
He will never allow the godly to be shaken.^[s]
²³But you, O God, will bring them^[t] down to the deep Pit.^[u]
Violent and deceitful people^[v] will not live even half a normal lifespan.^[w]
But as for me, I trust in you.

Footnotes

Psalm 55:17 tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.
Psalm 55:17 tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.
Psalm 55:17 tn Heb “my voice.”
Psalm 55:18 tn The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).
Psalm 55:18 tn Heb “he will redeem in peace my life from [those who] draw near to me.”
Psalm 55:18 tn Or “for.”
Psalm 55:18 tn Heb “among many they are against me.” For other examples of the preposition עִמָּד (ʿimmad) used in the sense of “at, against,” see HALOT 842 s.v.; BDB 767 s.v.; IBHS 219 §11.2.14b.
Psalm 55:19 tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (ʿanah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vay^eʿannem; see 2 Kgs 17:20) and understands the root as עָנָה (ʿanah, “to afflict”; see also 1 Kgs 8:35).
Psalm 55:19 tn Heb “[the ones] for whom there are no changes, and they do not fear God.”
Psalm 55:20 sn He. This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14.
Psalm 55:20 tn Heb “stretches out his hand against.”
Psalm 55:20 tc The form should probably be emended to an active participle (שֹׁלְמָיו, shol^emayv) from the verbal root שָׁלַם (shalam, “be in a covenant of peace with”). Perhaps the translation “his friends” suggests too intimate a relationship. Another option is to translate, “he attacks those who made agreements with him.”
Psalm 55:20 tn Heb “he violates his covenant.”
Psalm 55:21 tn Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת (makhmaʾot, “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה (mekhemʾah, from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ (khal^equ, “they are smooth”). Therefore some further propose an emendation of פִּיו (piv, “his mouth”) to פָּנָיו (panayv, “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.
Psalm 55:21 tn Heb “and war [is in] his heart.”
Psalm 55:21 tn Heb “his words are softer than oil, but they are drawn swords.”
Psalm 55:22 tn The Hebrew noun occurs only here.
Psalm 55:22 tn The pronoun is singular; the psalmist addresses each member of his audience individually.
Psalm 55:22 tn Heb “he will never allow swaying for the righteous.”
Psalm 55:23 tn The pronominal suffix refers to the psalmist’s enemies (see v. 19).
Psalm 55:23 tn Heb “well of the pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 103:4).
Psalm 55:23 tn Heb “men of bloodshed and deceit.”
Psalm 55:23 tn Heb “will not divide in half their days.”

Esther 5

Esther Appeals to the King for Help

5 It so happened that on the third day Esther put on her royal attire and stood in the inner court of the palace,^[a] opposite the king’s quarters.^[b] The king was sitting on his royal throne in the palace, opposite the entrance.^[c] ²When the king saw Queen Esther standing in the court, she met with his approval.^[d] The king extended to Esther the gold scepter that was in his hand, and Esther approached and touched the end of the scepter.

³The king said to her, “What is on your mind,^[e] Queen Esther? What is your request? Even as much as half the kingdom will be given to you.”

⁴Esther replied, “If the king is so inclined,^[f] let the king and Haman come today to the banquet that I have prepared for the king.” ⁵The king replied, “Find Haman quickly so that we can do as Esther requests.”

So the king and Haman went to the banquet that Esther had prepared. ⁶While at the banquet of wine, the king said to Esther, “What is your request? It shall be given to you. What is your petition? Ask for as much as half the kingdom,^[g] and it shall be done.”

⁷Esther responded,^[h] “My request and my petition is this: ⁸If I have found favor in the king’s sight and if the king is inclined^[i] to grant my request and approve my petition, let the king and Haman come tomorrow to the banquet that I will prepare for them. At that time^[j] I will do as the king wishes.”^[k]

Haman Expresses His Hatred of Mordecai

⁹Now Haman went forth that day pleased and very much encouraged.^[l] But when Haman saw Mordecai at the king’s gate, and he did not rise or tremble in his presence,^[m] Haman was filled with rage toward Mordecai. ¹⁰But Haman restrained himself and went on to his home.

He then sent for his friends to join him,^[n] along with his wife Zeresh. ¹¹Haman then recounted to them his fabulous wealth,^[o] his many sons,^[p] and how the king had magnified him and exalted him over the king’s other officials and servants. ¹²Haman said, “Furthermore, Queen Esther invited^[q] only me to accompany the king to the banquet that she prepared. And also tomorrow I am invited^[r] along with the king. ¹³Yet all this fails to satisfy me so long as I have to see Mordecai the Jew sitting at the king’s gate.”

¹⁴Haman’s^[s] wife Zeresh and all his friends said to him, “Have a gallows 75 feet^[t] high built, and in the morning tell the king that Mordecai should be hanged on it. Then go with the king to the banquet contented.”^[u]

It seemed like a good idea to Haman, so he had the gallows built.

Footnotes

Esther 5:1 tn Heb “of the house of the king”; NASB, NRSV “of the king’s palace.”
Esther 5:1 tn Heb “the house of the king”; NASB “the king’s rooms”; NIV, NLT “the king’s hall.” This expression is used twice in this verse. In the first instance, it is apparently the larger palace complex that is in view, whereas in the second instance the expression seems to refer specifically to the quarters from which the king governed.
Esther 5:1 tn Heb “the entrance of the house” (so ASV).
Esther 5:2 tn Heb “she obtained grace in his eyes”; NASB “she obtained favor in his sight”; NIV “he was pleased with her”; NLT “he welcomed her.”
Esther 5:3 tn Heb “What to you?”; NAB, NIV NRSV “What is it, Queen Esther?”
Esther 5:4 tn Heb “If upon the king it is good”; NASB “If it please the king.”
Esther 5:6 sn As much as half the kingdom. Such a statement would no doubt have been understood for the exaggeration that it clearly was. Cf. the similar NT scene recorded in Mark 6:23, where Herod makes a similar promise to the daughter of Herodias. In that case the request was for the head of John the Baptist, which is a lot less than half the kingdom.
Esther 5:7 tn Heb “answered and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.
Esther 5:8 tn Heb “if upon the king it is good.” Cf. the similar expression in v. 4, which also occurs in 7:3; 8:5; 9:13.
Esther 5:8 tn Heb “and tomorrow” (so NASB); NAB, NRSV “and then.”
Esther 5:8 tn Heb “I will do according to the word of the king,” i.e., answer the question that he has posed. Cf. NCV “Then I will answer your question about what I want.”
Esther 5:9 tn Heb “happy and good of heart”; NASB “glad and pleased of heart”; NIV “happy and in high spirits.”
Esther 5:9 tn Heb “tremble from before him”; NIV “nor showed fear in his presence”; TEV “or show any sign of respect as he passed.”
Esther 5:10 tn Heb “sent and brought.” The expression is probably a hendiadys (a figure of speech in which a single idea is expressed through two words or phrases), in which case the two verbs could be translated simply as “summoned” (so NAB) or “sent for” (NASB).
Esther 5:11 tn Heb “the glory of his riches” (so KJV, NASB); NRSV “the splendor of his riches.”
Esther 5:11 sn According to Esth 9:10 Haman had ten sons.
Esther 5:12 tn Heb “caused to come”; KJV “did let no man come in…but myself.”
Esther 5:12 tn Heb “called to her”; KJV “invited unto her”; NAB “I am to be her guest.”
Esther 5:14 tn Heb “his”; the referent (Haman) has been specified in the translation for clarity.
Esther 5:14 tn Heb “50 cubits.” Assuming a standard length for the cubit of about 18 inches (45 cm), this would be about 75 feet (22.5 meters), which is a surprisingly tall height for the gallows. Perhaps the number assumes the gallows was built on a large supporting platform or a natural hill for visual effect, in which case the structure itself may have been considerably smaller. Cf. NCV “a seventy-five foot platform”; CEV “a tower built about seventy-five feet high.”
Esther 5:14 tn Or “joyful”; NRSV “in good spirits”; TEV “happy.”

Colossians 2:16-3:1

¹⁶Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days— ¹⁷these are only^[a] the shadow of the things to come, but the reality^[b] is Christ!^[c] ¹⁸Let no one who delights in false humility^[d] and the worship of angels pass judgment on you. That person goes on at great lengths^[e] about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind.^[f] ¹⁹He has not held fast^[g] to the head from whom the whole body, supported^[h] and knit together through its ligaments and sinews, grows with a growth that is from God.^[i]

²⁰If you have died with Christ to the elemental spirits^[j] of the world, why do you submit to them as though you lived in the world? ²¹“Do not handle! Do not taste! Do not touch!” ²²These are all destined to perish with use, founded as they are^[k] on human commands and teachings.^[l] ²³Even though they have the appearance of wisdom^[m] with their self-imposed worship and humility achieved by an^[n] unsparing treatment of the body—a wisdom with no true value—they in reality result in fleshly indulgence.^[o]

Exhortations to Seek the Things Above

3 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Footnotes

Colossians 2:17 tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the contrast inherent between the two parts of the verse.
Colossians 2:17 tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.
Colossians 2:17 tn The genitive τοῦ Χριστοῦ (tou Christou) is appositional and translated as such: “the reality is Christ.”
Colossians 2:18 tn Though the apostle uses the term ταπεινοφροσύνῃ (tapeinophrosunē) elsewhere in a positive sense (cf. 3:12), here and in v. 23 the sense is negative and reflects the misguided thinking of Paul’s opponents.
Colossians 2:18 tn For the various views on the translation of ἐμβατεύων (embateuōn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.
Colossians 2:18 tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.
Colossians 2:19 tn The Greek participle κρατῶν (kratōn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.
Colossians 2:19 tn See BDAG 387 s.v. ἐπιχορηγέω 3.
Colossians 2:19 tn The genitive τοῦ θεοῦ (tou theou) has been translated as a genitive of source, “from God.”
Colossians 2:20 tn See the note on the phrase “elemental spirits” in 2:8.
Colossians 2:22 tn The expression “founded as they are” brings out the force of the Greek preposition κατά (kata).
Colossians 2:22 tn Grk “The commands and teachings of men.”
Colossians 2:23 tn Grk “having a word of wisdom.”
Colossians 2:23 tc ‡ The vast bulk of witnesses, including some very significant ones (א A C D F G H Ψ 075 0278 33 1175 1881 2464 M lat sy), have καί (kai) here, but the shorter reading is supported by some early and significant witnesses (P⁴⁶ B 1739 b m Hil Ambst Spec). The καί looks to be a motivated reading in that it makes ἀφειδία (apheidia) “the third in a series of datives after ἐν, rather than an instrumental dative qualifying the previous prepositional phrase” (TCGNT 556). At the same time, the omission of καί could possibly have been unintentional. A decision is difficult, but the shorter reading is slightly preferred. NA²⁸ puts καί in brackets, indicating doubts as to its authenticity.
Colossians 2:23 tn The translation understands this verse to contain a concessive subordinate clause within the main clause. The Greek particle μέν (men) is the second word of the embedded subordinate clause. The phrase οὐκ ἐν τιμῇ τινι (ouk en timē tini) modifies the subordinate clause, and the main clause resumes with the preposition πρός (pros). The translation has placed the subordinate clause first in order for clarity instead of retaining its embedded location. For a detailed discussion of this grammatical construction, see B. Hollenbach, “Col 2:23: Which Things Lead to the Fulfillment of the Flesh,” NTS 25 (1979): 254-61.

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Footnotes

Esther Appeals to the King for Help

Haman Expresses His Hatred of Mordecai

Footnotes

Exhortations to Seek the Things Above

Footnotes