Revised Common Lectionary (Complementary)
15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay[a] us in full[b] for all the harm[c] we did to him?” 16 So they sent word[d] to Joseph, saying, “Your father gave these instructions before he died: 17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept.[e] 18 Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.” 19 But Joseph answered them, “Don’t be afraid. Am[f] I in the place of God? 20 As for you, you meant to harm me,[g] but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.[h] 21 So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly to them.[i]
Footnotes
- Genesis 50:15 tn The imperfect tense could be a simple future; it could also have a desiderative nuance.
- Genesis 50:15 tn The infinitive absolute makes the statement emphatic, “repay in full.”
- Genesis 50:15 tn Or “evil.”
- Genesis 50:16 tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.
- Genesis 50:17 tn Heb “and Joseph wept when they spoke to him.”
- Genesis 50:19 tn Heb “For am I.”
- Genesis 50:20 tn Heb “you devised against me evil.”
- Genesis 50:20 tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”
- Genesis 50:21 tn Heb “spoke to their heart.”
Psalm 103[a]
By David.
103 Praise the Lord, O my soul.
With all that is within me, praise[b] his holy name.
2 Praise the Lord, O my soul.
Do not forget all his kind deeds.[c]
3 He is the one who forgives all your sins,
who heals all your diseases,[d]
4 who delivers[e] your life from the Pit,[f]
who crowns you with his loyal love and compassion,
5 who satisfies your life with good things,[g]
so your youth is renewed like an eagle’s.[h]
6 The Lord does what is fair,
and executes justice for all the oppressed.[i]
7 The Lord revealed his faithful acts[j] to Moses,
his deeds to the Israelites.
Footnotes
- Psalm 103:1 sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.
- Psalm 103:1 tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).
- Psalm 103:2 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).
- Psalm 103:3 tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).
- Psalm 103:4 tn Or “redeems.”
- Psalm 103:4 tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24 HT [55:23 ET]).
- Psalm 103:5 tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (ʿedyekh, “your ornaments”) to עֹדֵכִי (ʿodekhi, “your duration; your continuance”), that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).
- Psalm 103:5 sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.
- Psalm 103:6 tn Heb “the Lord does fairness, and [acts of] justice for all the oppressed.”
- Psalm 103:7 tn Heb “made known his ways.” God’s “ways” in this context are his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 18:30; 67:2; 77:13 [note vv. 11-12, 14]; 138:5; 145:17).
8 The Lord is compassionate and merciful;
he is patient[a] and demonstrates great loyal love.[b]
9 He does not always accuse,
and does not stay angry.[c]
10 He does not deal with us as our sins deserve;[d]
he does not repay us as our misdeeds deserve.[e]
11 For as the skies are high above the earth,
so his loyal love towers[f] over his faithful followers.[g]
12 As far as the eastern horizon[h] is from the west,[i]
so he removes the guilt of our rebellious actions[j] from us.
13 As a father has compassion on his children,[k]
so the Lord has compassion on his faithful followers.[l]
Footnotes
- Psalm 103:8 tn Heb “slow to anger” (see Ps 86:15).
- Psalm 103:8 tn Heb “and great of loyal love” (see Ps 86:15).
- Psalm 103:9 tn The Hebrew verb נָטַר (natar) is usually taken to mean “to keep; to guard,” with “anger” being understood by ellipsis. The idiom “to guard anger” is then understood to mean “to remain angry” (see Lev 19:18; Jer 3:5, 12; Nah 1:2). However, it is possible that this is a homonymic root meaning “to be angry” (see HALOT 695 s.v. נטר).
- Psalm 103:10 tn Heb “not according to our sins does he do to us.”
- Psalm 103:10 tn Heb “and not according to our misdeeds does he repay us.”
- Psalm 103:11 tn For this sense of the verb גָבַר (gavar), see L. C. Allen, Psalms 101-150 (WBC), 17, 19.
- Psalm 103:11 tn Heb “those who fear him.”
- Psalm 103:12 tn Heb “sunrise.”
- Psalm 103:12 tn Or “sunset.”
- Psalm 103:12 tn The Hebrew term פֶּשַׁע (peshaʿ, rebellious act”) is here used metonymically for the guilt such actions produce.
- Psalm 103:13 tn Or “sons,” but the Hebrew term sometimes refers to children in general.
- Psalm 103:13 tn Heb “those who fear him.”
Exhortation to Mutual Forbearance
14 Now receive the one who is weak in the faith, and do not have disputes over differing opinions.[a] 2 One person believes in eating everything, but the weak person eats only vegetables. 3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. 4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord[b] is able to make him stand.
5 One person regards one day holier than other days, and another regards them all alike.[c] Each must be fully convinced in his own mind. 6 The one who observes the day does it for the Lord. The[d] one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. 7 For none of us lives for himself and none dies for himself. 8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. 9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.
10 But you who eat vegetables only—why do you judge your brother or sister?[e] And you who eat everything—why do you despise your brother or sister?[f] For we will all stand before the judgment seat[g] of God. 11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.”[h] 12 Therefore, each of us will give an account of himself to God.[i]
Footnotes
- Romans 14:1 tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
- Romans 14:4 tc Most mss, especially Western and Byzantine (D F G L 048 33 1739 1175 1241 1505 1881 M latt), read θεός (theos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most significant mss (P46 א A B C P Ψ co), and θεός looks to be an assimilation to θεός in v. 3.
- Romans 14:5 tn Grk “For one judges day from day, and one judges all days.”
- Romans 14:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
- Romans 14:10 tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
- Romans 14:10 tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
- Romans 14:10 sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
- Romans 14:11 sn A quotation from Isa 45:23.
- Romans 14:12 tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881) but are found in א A C D Ψ 0209 33 1175 1241 1505 M lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA28 places the words in brackets, indicating doubt as to their authenticity.tn Or “each of us is accountable to God.”
21 Then Peter came to him and said, “Lord, how many times must I forgive my brother[a] who sins against me? As many as seven times?” 22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times![b]
The Parable of the Unforgiving Slave
23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves.[c] 24 As[d] he began settling his accounts, a man who owed 10,000 talents[e] was brought to him. 25 Because[f] he was not able to repay it,[g] the lord ordered him to be sold, along with[h] his wife, children, and whatever he possessed, and repayment to be made. 26 Then the slave threw himself to the ground[i] before him, saying,[j] ‘Be patient with me, and I will repay you everything.’ 27 The lord had compassion on that slave and released him, and forgave him the debt. 28 After[k] he went out, that same slave found one of his fellow slaves who owed him 100 silver coins.[l] So[m] he grabbed him by the throat and started to choke him,[n] saying, ‘Pay back what you owe me!’[o] 29 Then his fellow slave threw himself down and begged him,[p] ‘Be patient with me, and I will repay you.’ 30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 31 When[q] his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 32 Then his lord called the first slave[r] and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 34 And in anger his lord turned him over to the prison guards to torture him[s] until he repaid all he owed. 35 So also my heavenly Father will do to you, if each of you does not forgive your[t] brother[u] from your heart.”
Footnotes
- Matthew 18:21 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
- Matthew 18:22 tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.
- Matthew 18:23 tn See the note on the word “slave” in 8:9.
- Matthew 18:24 tn Here δέ (de) has not been translated.
- Matthew 18:24 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately 6,000 denarii with gold talents worth at least thirty times that much).”
- Matthew 18:25 tn Here δέ (de) has not been translated.
- Matthew 18:25 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
- Matthew 18:25 tn Grk “and his wife.”
- Matthew 18:26 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
- Matthew 18:26 tc The majority of mss (א L W Γ Δ 058 0281 ƒ1, 13 33 565 579 1241 1424 M it syp,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few key witnesses lack this vocative (B D Θ 700 lat sys,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.
- Matthew 18:28 tn Here δέ (de) has not been translated.
- Matthew 18:28 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
- Matthew 18:28 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
- Matthew 18:28 tn Grk “and he grabbed him and started choking him.”
- Matthew 18:28 tn The word “me” is not in the Greek text, but is implied.
- Matthew 18:29 tn Grk “begged him, saying.” The participle λέγων (legōn) is redundant here in contemporary English and has not been translated.
- Matthew 18:31 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
- Matthew 18:32 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
- Matthew 18:34 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
- Matthew 18:35 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
- Matthew 18:35 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
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