◀ All Reading Plans / Revised Common Lectionary (Complementary) / Leviticus 19:1-2 15-18 (Acts of justice); Psalm 1 (Their delight is in the law); 1 Thessalonians 2:1-8 (The apostle’s concern); Matthew 22:34-46 (Loving God and neighbor) (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

Leviticus 19:1-2

Religious and Social Regulations

19 The Lord spoke to Moses: ²“Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy.

Leviticus 19:15-18

Justice, Love, and Propriety

¹⁵“‘You^[a] must not deal unjustly in judgment:^[b] You must neither show partiality to the poor nor honor the rich.^[c] You must judge your fellow citizen fairly.^[d] ¹⁶You must not go about as a slanderer among your people.^[e] You must not stand idly by when your neighbor’s life is at stake.^[f] I am the Lord. ¹⁷You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him.^[g] ¹⁸You must not take vengeance or bear a grudge against^[h] any of your people,^[i] but you must love your neighbor as yourself.^[j] I am the Lord.

Footnotes

Leviticus 19:15 tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.
Leviticus 19:15 tn Heb “You shall not do injustice in judgment” (NASB similar); cf. NIV “do not pervert justice.”
Leviticus 19:15 tn Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”
Leviticus 19:15 tn Heb “In righteousness you shall judge your fellow citizen.”
Leviticus 19:16 tn The term רָכִיל (rakhil) is traditionally rendered “slanderer” here (so NASB, NIV, NRSV; see also J. E. Hartley, Leviticus [WBC], 304, 316), but the exact meaning is uncertain (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). It is sometimes related to I רָכַל (rakhal, “to go about as a trader [or “merchant”]”; BDB 940 s.v. רָכַל), and taken to refer to cutthroat business dealings, but there may be a II רָכַל, the meaning of which is dubious (HALOT 1237 s.v. II *רכל). Some would render it “to go about as a spy.”
Leviticus 19:16 tn Heb “You shall not stand on the blood of your neighbor.” This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. 15) or in any other situation (see the discussion in B. A. Levine, Leviticus [JPSTC], 129).
Leviticus 19:17 tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB).
Leviticus 19:18 tn Heb “and you shall not retain [anger?].” This line seems to refer to the retaining or maintaining of some vengeful feelings toward someone. Compare the combination of the same terms for taking vengeance and maintaining wrath against enemies in Nahum 1:2 (see J. E. Hartley, Leviticus [WBC], 305).
Leviticus 19:18 tn Heb “the sons of your people.”
Leviticus 19:18 sn Some scholars make a distinction between the verb אָהֵב (ʾahev, “to love”) with the direct object and the more unusual construction with the preposition ל (lamed) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one’s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called “golden rule” (Matt 7:12).

Psalm 1

Book 1 (Psalms 1-41)

Psalm 1^[a]

1 How blessed^[b] is the one^[c] who does not follow^[d] the advice^[e] of the wicked,^[f]
or stand in the pathway^[g] with sinners,
or sit in the assembly^[h] of scoffers.^[i]
²Instead^[j] he finds pleasure in obeying the Lord’s commands;^[k]
he meditates on^[l] his commands^[m] day and night.
³He is like^[n] a tree planted by flowing streams;^[o]
it^[p] yields^[q] its fruit at the proper time,^[r]
and its leaves never fall off.^[s]
He succeeds in everything he attempts.^[t]
⁴Not so with the wicked!
Instead^[u] they are like wind-driven chaff.^[v]
⁵For this reason^[w] the wicked cannot withstand^[x] judgment,^[y]
nor can sinners join the assembly of the godly.^[z]
⁶Certainly^[aa] the Lord guards the way of the godly,^[ab]
but the way of the wicked ends in destruction.^[ac]

Footnotes

Psalm 1:1 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
Psalm 1:1 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
Psalm 1:1 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
Psalm 1:1 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk—stand—sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
Psalm 1:1 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
Psalm 1:1 tn In the psalms the Hebrew term רְשָׁעִים (r^eshaʿim, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).
Psalm 1:1 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
Psalm 1:1 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
Psalm 1:1 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
Psalm 1:2 tn Here the Hebrew expression כִּי־אִם (ki ʾim, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
Psalm 1:2 tn Heb “his delight [is] in the law of the Lord.” In light of the following line, which focuses on studying the Lord’s law, one might translate, “he finds pleasure in studying the Lord’s commands.” However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God’s moral will; thus “obeying” has been used in the translation rather than “studying.”
Psalm 1:2 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
Psalm 1:2 tn Or “his law.”
Psalm 1:3 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
Psalm 1:3 tn Heb “channels of water.”
Psalm 1:3 tn Heb “which.”
Psalm 1:3 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
Psalm 1:3 tn Heb “in its season.”
Psalm 1:3 tn Or “fade”; “wither.”sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
Psalm 1:3 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
Psalm 1:4 tn Here the Hebrew expression כִּי־אִם (ki ʾim, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
Psalm 1:4 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
Psalm 1:5 tn Or “Therefore.”
Psalm 1:5 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
Psalm 1:5 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
Psalm 1:5 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
Psalm 1:6 tn The translation understands כי (ki) as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
Psalm 1:6 tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodeaʿ, “knows”) has here a characteristic durative force.
Psalm 1:6 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

1 Thessalonians 2:1-8

Paul’s Ministry in Thessalonica

2 For you yourselves know, brothers and sisters,^[a] about our coming to you—it has not proven to be purposeless.^[b] ²But although we suffered earlier and were mistreated in Philippi, as you know, we had the courage in our God to declare to you the gospel of God^[c] in spite of much opposition. ³For the appeal we make^[d] does not come^[e] from error or impurity or with deceit, ⁴but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts. ⁵For we never appeared^[f] with flattering speech, as you know, nor with a pretext for greed—God is our witness— ⁶nor to seek glory from people, either from you or from others, ⁷^[g] although we could have imposed our weight as apostles of Christ; instead we became^[h] little children^[i] among you. Like a nursing mother caring for her own children, ⁸with such affection for you^[j] we were happy^[k] to share with you not only the gospel of God but also our own lives, because you had become dear to us.

Footnotes

1 Thessalonians 2:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
1 Thessalonians 2:1 tn Grk “has not become empty.” Paul is defending himself against the charge that he lacked earnestness and personal concern for them, but appeared in their city out of greed or egotism. In his defense he appeals to what they recall of his ministry and what has become of it since he left, all of which demonstrates his God-given earnestness and effectiveness.
1 Thessalonians 2:2 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. This same phrase occurs in vv. 8 and 9 as well.
1 Thessalonians 2:3 tn Grk “For our exhortation.” Paul here uses παράκλησις (paraklēsis) to speak in broad terms about his preaching of the gospel, in which he urges or appeals to people to respond to God’s salvation (cf. the verb form παρακαλοῦντος [parakalountos] in 2 Cor 5:20).
1 Thessalonians 2:3 tn Grk “[is] not” (the verb “to be” is implied in the Greek construction).
1 Thessalonians 2:5 tn Or “came on the scene,” “came.”
1 Thessalonians 2:7 tn Punctuating vv. 6 and 7 is difficult. One must consider the difficult textual problem of v. 7 (see tc note on the word “children” in that verse) as well as the grammar of the verse. In the translation above, “little children” is understood to be a predicate nominative connected to the verb “became.” This allows a full stop to be placed at the end of v. 6 and before the phrase “like a nursing mother” in v. 7. This separates the two metaphors which impact the textual problem and allows for greater clarity in the way the sentence is read.
1 Thessalonians 2:7 tn Or “were,” “proved to be.”
1 Thessalonians 2:7 tc The variant ἤπιοι (ēpioi, “gentle”) has fair support (א^c A C² D² Ψ^c 0278 33 1241 1739 1881 M), but νήπιοι (nēpioi, “little children”) has significantly stronger backing (P⁶⁵ א* B C* D* F G I Ψ* it bo). It is not insignificant that the earliest Alexandrian and Western witnesses in support of ἤπιοι are actually not Alexandrian or Western; they are the second correctors of Alexandrian and Western mss. Such correctors generally follow a Byzantine Vorlage. The reading νήπιοι is thus superior externally. Further, νήπιοι is much harder in this context, for Paul mixes his metaphors (“we became little children in your midst…Like a nursing mother…”). Thus, the scribes would naturally alter this reading to the softer ἤπιοι (“we became gentle…”). Paul is not known for his consistency of figures, however (cf., e.g., Gal 4:19); hence, the intrinsic evidence points to νήπιοι as autographic. On the other hand, it is possible that νήπιοι was caused by dittography with the preceding -μεν (-men). It is even possible that νήπιοι was caused by an error of hearing right from the beginning: The amanuensis could have heard the apostle incorrectly. But such a supposition cuts both ways; further, Paul would no doubt have corrected the reading in the ms before it was sent out. If so, one would surely have expected both earlier witnesses on the side of ἤπιοι and perhaps a few first correctors to have this reading. The reading “little children” thus stands as most probably original. (For an extended discussion of this problem, see J. A. D. Weima, “‘But We Became Infants Among You’: The Case for NHPIOI in 1 Thess 2.7,” NTS 46 [2000]: 547-64; T. B. Sailors, “Wedding Textual and Rhetorical Criticism to Understand the Text of 1 Thessalonians 2.7,” JSNT 80 [2000]: 81-98.)
1 Thessalonians 2:8 tn Grk “longing for you in this way.”
1 Thessalonians 2:8 tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.

Matthew 22:34-46

The Greatest Commandment

³⁴Now when the Pharisees^[a] heard that he had silenced the Sadducees,^[b] they assembled together.^[c] ³⁵And one of them, an expert in religious law,^[d] asked him a question to test^[e] him: ³⁶“Teacher, which commandment in the law is the greatest?”^[f] ³⁷Jesus^[g] said to him, “‘Love^[h] the Lord your God with all your heart, with all your soul, and with all your mind.’^[i] ³⁸This is the first and greatest^[j] commandment. ³⁹The second is like it: ‘Love your neighbor as yourself.’^[k] ⁴⁰All the law and the prophets depend^[l] on these two commandments.”

The Messiah: David’s Son and Lord

⁴¹While^[m] the Pharisees^[n] were assembled, Jesus asked them a question:^[o] ⁴²“What do you think about the Christ?^[p] Whose son is he?” They said, “The son of David.”^[q] ⁴³He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

⁴⁴‘The Lord said to my lord,^[r]
“Sit at my right hand,
until I put your enemies under your feet”’?^[s]

⁴⁵If David then calls him ‘Lord,’ how can he be his son?”^[t] ⁴⁶No one^[u] was able to answer him a word, and from that day on no one dared to question him any longer.

Footnotes

Matthew 22:34 sn See the note on Pharisees in 3:7.
Matthew 22:34 sn See the note on Sadducees in 3:7.
Matthew 22:34 tn Grk “for the same.” That is, for the same purpose that the Sadducees had of testing Jesus.
Matthew 22:35 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law.
Matthew 22:35 tn Grk “testing.” The participle, however, is telic in force.
Matthew 22:36 tn Or possibly “What sort of commandment in the law is great?”
Matthew 22:37 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
Matthew 22:37 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
Matthew 22:37 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
Matthew 22:38 tn Grk “the great and first.”
Matthew 22:39 sn A quotation from Lev 19:18.
Matthew 22:40 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).
Matthew 22:41 tn Here δέ (de) has not been translated.
Matthew 22:41 sn See the note on Pharisees in 3:7.
Matthew 22:41 tn Grk “asked them a question, saying.” The participle λέγων (legōn) is somewhat redundant here in contemporary English and has not been translated.
Matthew 22:42 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
Matthew 22:42 sn It was a common belief in Judaism that Messiah would be the son of David in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
Matthew 22:44 sn The Lord said to my lord. With David being the speaker, this indicates his respect for his descendant (referred to as my lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
Matthew 22:44 sn A quotation from Ps 110:1.
Matthew 22:45 tn Grk “how is he his son?”
Matthew 22:46 tn Here καί (kai) has not been translated.

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Religious and Social Regulations

Justice, Love, and Propriety

Footnotes

Book 1 (Psalms 1-41)

Psalm 1[a]

Footnotes

Paul’s Ministry in Thessalonica

Footnotes

The Greatest Commandment

The Messiah: David’s Son and Lord

Footnotes

Psalm 1^[a]