◀ All Reading Plans / Revised Common Lectionary (Complementary) / Jeremiah 23:1-6 (Coming of the shepherd); Psalm 46 (The God of Jacob is our stronghold); Colossians 1:11-20 (A hymn to Christ firstborn of all creation); Luke 23:33-43 (Jesus crucified with two thieves) (New English Translation)

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November 23, 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

Jeremiah 23:1-6

New Leaders over a Regathered Remnant

23 The Lord says,^[a] “The leaders of my people are sure to be judged.^[b] They were supposed to watch over my people like shepherds watch over their sheep. But they are causing my people to be destroyed and scattered.”^[c] ²So the Lord God of Israel has this to say about the leaders who are ruling over his people: “You have caused my people^[d] to be dispersed and driven into exile. You have not taken care of them. So I will punish you for the evil that you have done.^[e] I, the Lord, affirm it!^[f] ³Then I myself will regather those of my people^[g] who are still alive from all the countries where I have driven them. I will bring them back to their homeland.^[h] They will greatly increase in number. ⁴I will install rulers^[i] over them who will care for them. Then they will no longer need to fear or be terrified. None of them will turn up missing.^[j] I, the Lord, promise it!^[k]

⁵“I, the Lord, promise^[l] that a new time will certainly come^[m]
when I will raise up for them a righteous branch,^[n] a descendant of David.
He will rule over them with wisdom and understanding^[o]
and will do what is just and right in the land.^[p]
⁶Under his rule^[q] Judah will enjoy safety^[r]
and Israel will live in security.^[s]
This is the name he will go by:
‘The Lord has provided us with justice.’^[t]

Footnotes

Jeremiah 23:1 tn Heb “Oracle of the Lord.”
Jeremiah 23:1 sn Heb This particle once again introduces a judgment speech. The indictment is found in v. 1 and the announcement of judgment in v. 2. This leads into an oracle of deliverance in vv. 3-4. See also the note on the word “judged” in 22:13.
Jeremiah 23:1 tn Heb “Woe to the shepherds who are killing and scattering the sheep of my pasture.” See the study note on 22:13 for the significance of “sure to be judged” (Heb “woe”). See the study note for the significance of the metaphor introduced here.sn Verses 1-4 of ch. 23 are an extended metaphor in which the rulers are compared to shepherds and the people are compared to sheep. This metaphor has already been met with in 10:21 and is found elsewhere in the context of the Lord’s covenant with David (cf. 2 Sam 7:7-8; Ps 78:70-72). The sheep are God’s people, and he is the ultimate shepherd, who is personally concerned about their care (cf. Pss 23:1; 80:2). He has set rulers over them as his undershepherds, and they are responsible to him for the care of his sheep (see 22:3-4). They have been lax shepherds, allowing the sheep to be scattered and destroyed. So he will punish them. As the true shepherd of Israel he will regather his scattered flock and place new shepherds (rulers) over them. These verses lead to a promise of an ideal ruler set over an Israel that has experienced a new and better exodus (vv. 6-8). For a more complete development of this metaphor with similar messianic and eschatological implications, see Ezek 34. The metaphor has been interpreted in the translation, but some of the flavor remains in the simile.
Jeremiah 23:2 tn Heb “about the shepherds who are shepherding my people. ‘You have caused my sheep….’” For the metaphor see the study note on the previous verse.
Jeremiah 23:2 tn Heb “Therefore, thus says the Lord, the God of Israel, concerning the shepherds who should be shepherding my people: You have scattered my sheep and driven them away and you have not taken care of them. Behold, I will visit upon you the evil of your deeds.” “Therefore” announces the judgment, which does not come until “Behold.” It is interrupted by the messenger formula and a further indictment. The original has been broken up to conform more to contemporary English style, the metaphors have been interpreted for clarity, and the connections between the indictments and the judgments have been carried by “So.”
Jeremiah 23:2 tn Heb “Oracle of the Lord.”
Jeremiah 23:3 tn Heb “my sheep.”
Jeremiah 23:3 tn Heb “their fold.”
Jeremiah 23:4 tn Heb “shepherds.”
Jeremiah 23:4 tn There are various nuances of the word פָּקַד (paqad) represented in vv. 2, 4. See Ps 8:4 (8:5 HT) and Zech 10:3 for “care for/take care of” (cf. BDB 823 s.v. פָּקַד Qal.A.1.a). See Exod 20:5; Amos 3:2; Jer 9:24; and 11:22 for “punish” (cf. BDB 823 s.v. פָּקַד Qal.A.3). See 1 Kgs 20:39 and 2 Kgs 10:19 for “be missing” (cf. BDB 823 s.v. פָּקַד Niph.1).sn There is an extended play on the Hebrew word פָּקַד (paqad), which is a word with rather broad English equivalents. Here the word refers to the fault of the shepherds/rulers who have not “taken care” of the sheep/people (v. 2), the “punishment” for the evil they have done in not taking care of them (v. 2), and the fact that after the Lord assigns new shepherds/rulers over them they will be cared for in such a way that none of them “will turn up missing” (v. 4).
Jeremiah 23:4 tn Heb “Oracle of the Lord.”
Jeremiah 23:5 tn Heb “Oracle of the Lord.”
Jeremiah 23:5 tn Heb “Behold the days are coming.”
Jeremiah 23:5 tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim, who did not (see Jer 22:13). Hence the Lord brought to an end the Davidic rule. The potential for the ideal, however, remained because of God’s promise to David (2 Sam 7:16). The Davidic line became like a tree which was cut down, leaving only a stump. But from that stump God would bring forth a “shoot,” a “sprig” which would fulfill the ideals of kingship. See Isa 11:1-6; Zech 3:8; and 6:12 for this metaphor and compare Dan 4:14-15, 23, 26 for a different but related use of the metaphor.
Jeremiah 23:5 tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper,” see Amos 5:13 and Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).
Jeremiah 23:5 sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15), who set this forth as an ideal for his dynasty (2 Sam 23:3). David's son Solomon prayed for it to be true in his reign (Ps 72:1-2).
Jeremiah 23:6 tn Heb “In his days [= during the time he rules].”
Jeremiah 23:6 tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117 and Prov 28:18 for the verb (יָשַׁע [yashaʿ] in the Niphal), and Ps 12:6 and Job 5:4, 11 for the related noun (יֶשַׁע, yeshaʿ).
Jeremiah 23:6 sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3 and 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28), all of which have messianic and eschatological significance.
Jeremiah 23:6 tn Heb “his name will be called ‘The Lord our righteousness.’”sn The Hebrew word translated “justice” here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for “vindication” in legal contexts (see, e.g., Job 6:29); for “deliverance” or “salvation” in exilic contexts (see, e.g., Isa 58:8); and in the sense of ruling, judging, with “justice” (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the Lord provides through raising up this ruler, as well as the safety, security, and well-being that result (see vv. 5-6a). In the NT this takes on soteriological connotations (see 1 Cor 1:31 in its context).

Psalm 46

Psalm 46^[a]

For the music director, by the Korahites; according to the alamoth style;^[b] a song.

46 God is our strong refuge;^[c]
he is truly our helper in times of trouble.^[d]
²For this reason we do not fear^[e] when the earth shakes,^[f]
and the mountains tumble into the depths of the sea,^[g]
³when its waves^[h] crash^[i] and foam,
and the mountains shake^[j] before the surging sea.^[k] (Selah)
⁴The river’s channels bring joy to the city of God,^[l]
the special, holy dwelling place of^[m] the Most High.^[n]
⁵God lives within it,^[o] it cannot be moved.^[p]
God rescues it^[q] at the break of dawn.^[r]
⁶Nations are in uproar, kingdoms are overthrown.^[s]
God^[t] gives a shout,^[u] the earth dissolves.^[v]
⁷The Lord of Heaven’s Armies is on our side.^[w]
The God of Jacob^[x] is our stronghold.^[y] (Selah)
⁸Come, Witness the exploits^[z] of the Lord,
who brings devastation to the earth.^[aa]
⁹He brings an end to wars throughout the earth.^[ab]
He shatters^[ac] the bow and breaks^[ad] the spear;
he burns^[ae] the shields with fire.^[af]
¹⁰He says,^[ag] “Stop your striving and recognize^[ah] that I am God.
I will be exalted^[ai] over^[aj] the nations! I will be exalted over^[ak] the earth!”
¹¹The Lord of Heaven’s Armies is on our side!^[al]
The God of Jacob^[am] is our stronghold!^[an] (Selah)

Footnotes

Psalm 46:1 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
Psalm 46:1 sn The meaning of the Hebrew term עֲלָמוֹת (‘alamot, alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
Psalm 46:1 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
Psalm 46:1 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (m^eʾod, “greatly”) has an emphasizing function.
Psalm 46:2 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
Psalm 46:2 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
Psalm 46:2 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
Psalm 46:3 tn Heb “its waters.”
Psalm 46:3 tn Or “roar.”
Psalm 46:3 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
Psalm 46:3 tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
Psalm 46:4 tn Heb “A river, its channels cause the city of God to be glad.”sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).
Psalm 46:4 tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qiddesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishk^ene, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.
Psalm 46:4 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
Psalm 46:5 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
Psalm 46:5 tn Another option is to translate the imperfect verbal form as future, “it will not be moved.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot) is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “overthrown.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
Psalm 46:5 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
Psalm 46:5 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
Psalm 46:6 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
Psalm 46:6 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
Psalm 46:6 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).
Psalm 46:6 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.
Psalm 46:7 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
Psalm 46:7 tn That is, Israel, or Judah (see Ps 20:1).
Psalm 46:7 tn Heb “our elevated place” (see Pss 9:9; 18:2).
Psalm 46:8 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
Psalm 46:8 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
Psalm 46:9 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).
Psalm 46:9 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
Psalm 46:9 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
Psalm 46:9 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
Psalm 46:9 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (ʿagilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
Psalm 46:10 tn The words “he says” are supplied in the translation for clarification.
Psalm 46:10 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
Psalm 46:10 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
Psalm 46:10 tn Or “among.”
Psalm 46:10 tn Or “in.”
Psalm 46:11 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.
Psalm 46:11 tn That is, Israel, or Judah (see Ps 20:1).
Psalm 46:11 tn Heb “our elevated place” (see Pss 9:9; 18:2).

Colossians 1:11-20

¹¹being strengthened with all power according to his glorious might for the display of^[a] all patience and steadfastness, joyfully ¹²giving thanks to the Father who has qualified you to share^[b] in the saints’^[c] inheritance in the light. ¹³He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves,^[d] ¹⁴in whom we have redemption,^[e] the forgiveness of sins.

The Supremacy of Christ

¹⁵^[f] He is the image of the invisible God, the firstborn^[g] over all creation,^[h]
¹⁶for all things in heaven and on earth were created in him—all things, whether visible or invisible, whether thrones or dominions,^[i] whether principalities or powers—all things were created through him and for him.
¹⁷He himself is before all things and all things are held together^[j] in him.
¹⁸He is the head of the body, the church, as well as the beginning, the firstborn^[k] from the dead, so that he himself may become first in all things.^[l]
¹⁹For God^[m] was pleased to have all his^[n] fullness dwell^[o] in the Son^[p]
²⁰and through him to reconcile all things to himself by making peace through the blood of his cross—through him,^[q] whether things on earth or things in heaven.

Footnotes

Colossians 1:11 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
Colossians 1:12 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
Colossians 1:12 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (tōn hagiōn) is a possessive genitive: “the saints’ inheritance.”
Colossians 1:13 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
Colossians 1:14 tc διὰ τοῦ αἵματος αὐτοῦ (dia tou haimatos autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: א A B C D F G Ψ 075 0150 6 33 1739 1881 M latt co as well as several other versions and fathers. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.
Colossians 1:15 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
Colossians 1:15 tn The Greek term πρωτότοκος (prōtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).
Colossians 1:15 tn The genitive construction πάσης κτίσεως (pasēs ktiseōs) is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.
Colossians 1:16 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
Colossians 1:17 tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.
Colossians 1:18 tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.
Colossians 1:18 tn Grk “in order that he may become in all things, himself, first.”
Colossians 1:19 tn The noun “God” does not appear in the Greek text, but the similar phrase “all the fullness of deity” in 2:9 lends credence to God as the subject of εὐδόκησεν (eudokēsen).
Colossians 1:19 tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.
Colossians 1:19 tn The aorist verb κατοικῆσαι (katoikēsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.
Colossians 1:19 tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.
Colossians 1:20 tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally significant witnesses have it (P⁴⁶ א A C D¹ Ψ 048^vid 33 M al sy bo). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. The phrase, however, has stronger evidence geographically. Internal evidence points to the inclusion of the phrase as autographic. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In sum, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original, though a decision is not easy. The NA²⁸ prints the prepositional phrase in brackets indicating some doubts as to its authenticity.

Luke 23:33-43

³³So^[a] when they came to the place that is called “The Skull,”^[b] they crucified^[c] him there, along with the criminals, one on his right and one on his left. ³⁴[But Jesus said, “Father, forgive them, for they don’t know what they are doing.”]^[d] Then^[e] they threw dice^[f] to divide his clothes.^[g] ³⁵The people also stood there watching, but the leaders ridiculed^[h] him, saying, “He saved others. Let him save^[i] himself if^[j] he is the Christ^[k] of God, his chosen one!” ³⁶The soldiers also mocked him, coming up and offering him sour wine,^[l] ³⁷and saying, “If^[m] you are the king of the Jews, save yourself!” ³⁸There was also an inscription^[n] over him, “This is the king of the Jews.”

³⁹One of the criminals who was hanging there railed at him, saying, “Aren’t^[o] you the Christ?^[p] Save yourself and us!” ⁴⁰But the other rebuked him, saying,^[q] “Don’t^[r] you fear God, since you are under the same sentence of condemnation?^[s] ⁴¹And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing^[t] wrong.” ⁴²Then^[u] he said, “Jesus, remember me^[v] when you come in^[w] your kingdom.” ⁴³And Jesus^[x] said to him, “I tell you the truth,^[y] today^[z] you will be with me in paradise.”^[aa]

Footnotes

Luke 23:33 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
Luke 23:33 sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).
Luke 23:33 sn See the note on crucify in 23:21.
Luke 23:34 tc Many significant mss (P⁷⁵ א¹ B D* W Θ 070 579 1241 sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 ƒ^1,(13) 33 M lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.
Luke 23:34 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 23:34 tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.
Luke 23:34 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
Luke 23:35 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
Luke 23:35 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
Luke 23:35 tn This is a first class condition in the Greek text.
Luke 23:35 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 23:36 sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.
Luke 23:37 tn This is also a first class condition in the Greek text.
Luke 23:38 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
Luke 23:39 tc Most mss (A C³ W Θ Ψ ƒ^1,13 33 M lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouchi su ei, “Are you not”) is found in overall better and earlier witnesses (P⁷⁵ א B C* L 070 1241 it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading. sn The question in Greek expects a positive reply and is also phrased with irony.
Luke 23:39 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 23:40 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
Luke 23:40 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke—“You should fear God and not speak!”
Luke 23:40 tn The words “of condemnation” are not in the Greek text, but are implied.
Luke 23:41 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
Luke 23:42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 23:42 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
Luke 23:42 tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom”—with εἰς τὴν βασιλείαν (eis tēn basileian), read by P⁷⁵ B L—is a reference to his entering into God’s presence at the right hand. “In your kingdom”—with ἐν τῇ βασιλείᾳ (en tē basileia), read by א A C*^,2 W Θ Ψ 070 ƒ^1,13 33 M lat sy—looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.
Luke 23:43 tn Grk “he.”
Luke 23:43 tn Grk “Truly (ἀμήν, amēn), I say to you.”
Luke 23:43 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
Luke 23:43 sn In the NT, paradise is mentioned three times. Here 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. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

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Footnotes

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