◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 95:1-7a (We are the people of God’s pasture); 1 Kings 22:13-23 (Israel like sheep without a shepherd); Revelation 14:1-11 (Fear God and give God glory) (New English Translation)

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November 19, 2026

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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 95:1-7

Psalm 95^[a]

95 Come, let us sing for joy to the Lord.
Let us shout out praises to our Protector who delivers us.^[b]
²Let us enter his presence^[c] with thanksgiving.
Let us shout out to him in celebration.^[d]
³For the Lord is a great God,
a great king who is superior to^[e] all gods.
⁴The depths of the earth are in his hand,^[f]
and the mountain peaks belong to him.
⁵The sea is his, for he made it.
His hands formed the dry land.
⁶Come, let us bow down and worship.^[g]
Let us kneel before the Lord, our Creator.
⁷For he is our God;
we are the people of his pasture,
the sheep he owns.^[h]
Today, if only you would obey him.^[i]

1 Kings 22:13-23

¹³Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed.^[a] Your words must agree with theirs; you must predict success.”^[b] ¹⁴But Micaiah said, “As certainly as the Lord lives, I will say what the Lord tells me to say.”

¹⁵When he came before the king, the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; the Lord will hand it over to the king.”^[c] ¹⁶The king said to him, “How many times must I make you solemnly promise in^[d] the name of the Lord to tell me only the truth?” ¹⁷Micaiah^[e] said, “I saw all Israel scattered on the mountains like sheep that have no shepherd. Then the Lord said, ‘They have no master. They should go home in peace.’” ¹⁸The king of Israel said to Jehoshaphat, “Didn’t I tell you he does not prophesy prosperity for me, but disaster?” ¹⁹Micaiah^[f] said, “That being the case, listen to the Lord’s message. I saw the Lord sitting on his throne, with all the heavenly assembly standing beside him on his right and on his left. ²⁰The Lord said, ‘Who will deceive Ahab, so he will attack Ramoth Gilead and die^[g] there?’ One said this and another that. ²¹Then a spirit^[h] stepped forward and stood before the Lord. He said, ‘I will deceive him.’ ²²The Lord asked him, ‘How?’ He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord^[i] said, ‘Deceive and overpower him.^[j] Go out and do as you have proposed.’ ²³So now, look, the Lord has placed a lying spirit in the mouths of all these prophets of yours, but the Lord has decreed disaster for you.”

Footnotes

1 Kings 22:13 tn Heb “the words of the prophets are [with] one mouth good for the king.”
1 Kings 22:13 tn Heb “let your words be like the word of each of them and speak good.”
1 Kings 22:15 sn “Attack! You will succeed; the Lord will hand it over to the king.” One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah’s actions became understandable later, when it is revealed that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab’s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord. It is important to note that in v. 14 Micaiah only vows to speak the word of the Lord; he does not necessarily say he will tell the truth. In this case the Lord’s word itself is deceptive. Only when the king adjures him to tell the truth (v. 16), does Micaiah do so.
1 Kings 22:16 tn Or “swear an oath by.”
1 Kings 22:17 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
1 Kings 22:19 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
1 Kings 22:20 tn Heb “and fall.”
1 Kings 22:21 tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of v. 24. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 24 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the Lord (רוּחַ־יְהוָה, [ruakh Yahweh], Heb “the spirit of the Lord”) go when he went from me to speak to you?” When the phrase “the spirit of the Lord” refers to the divine spirit (rather than the divine breath or mind, Isa 40:7, 13) elsewhere, the spirit energizes an individual or group for special tasks or moves one to prophesy. This raises the possibility that the deceiving spirit of vv. 20-23 is the same as the divine spirit mentioned by Zedekiah in v. 24. This would explain why the article is used on רוּחַ; he can be called “the spirit” because he is the well-known spirit who energizes the prophets.
1 Kings 22:22 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
1 Kings 22:22 tn The Hebrew text has two imperfects connected by וְגַם (v^egam). These verbs could be translated as specific futures, “you will deceive and also you will prevail,” in which case the Lord is assuring the spirit of success on his mission. However, in a commissioning context (note the following imperatives) such as this, it is more likely that the imperfects are injunctive, in which case one could translate, “Deceive, and also overpower.”

Revelation 14:1-11

An Interlude: The Song of the 144,000

14 Then^[a] I looked, and here was^[b] the Lamb standing on Mount Zion, and with him were 144,000, who had his name and his Father’s name written on their foreheads. ²I also heard a sound^[c] coming out of heaven like the sound of many waters and like the sound of loud thunder. Now^[d] the sound I heard was like that made by harpists playing their harps, ³and they were singing a new song before the throne and before the four living creatures and the elders. No^[e] one was able to learn the song except the 144,000 who had been redeemed from the earth.

⁴These are the ones who have not defiled themselves^[f] with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, ⁵and no lie was found on their lips;^[g] they^[h] are blameless.

Three Angels and Three Messages

⁶Then^[i] I saw another^[j] angel flying directly overhead,^[k] and he had^[l] an eternal gospel to proclaim^[m] to those who live^[n] on the earth—to every nation, tribe,^[o] language, and people. ⁷He declared^[p] in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

⁸A^[q] second^[r] angel^[s] followed the first,^[t] declaring:^[u] “Fallen, fallen is Babylon the great city!^[v] She made all the nations^[w] drink of the wine of her immoral passion.”^[x]

⁹A^[y] third angel^[z] followed the first two,^[aa] declaring^[ab] in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, ¹⁰that person^[ac] will also drink of the wine of God’s anger^[ad] that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur^[ae] in front of the holy angels and in front of the Lamb. ¹¹And the smoke from their^[af] torture will go up^[ag] forever and ever, and those who worship the beast and his image will have^[ah] no rest day or night, along with^[ai] anyone who receives the mark of his name.”

Footnotes

Revelation 14:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
Revelation 14:1 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
Revelation 14:2 tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή (phōnē) as “sound” here.
Revelation 14:2 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
Revelation 14:3 tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.
Revelation 14:4 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
Revelation 14:5 tn Grk “in their mouth was not found a lie.”
Revelation 14:5 tc Several mss (P⁴⁷ א 1 1006 1611 2351 M^K) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other significant mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.
Revelation 14:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
Revelation 14:6 tc Most mss (P47 א* M sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (P^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).
Revelation 14:6 tn L&N 1.10 states, “a point or region of the sky directly above the earth—‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’”
Revelation 14:6 tn Grk “having.”
Revelation 14:6 tn Or “an eternal gospel to announce as good news.”
Revelation 14:6 tn Grk “to those seated on the earth.”
Revelation 14:6 tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
Revelation 14:7 tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
Revelation 14:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 14:8 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 M^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allos deuteros angelos). Second, other mss (P⁴⁷ א* 1006 1841 1854) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 M^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the initial text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the autographic text. Finally, the fourth reading is the most difficult and therefore, in this case, to be accepted as the progenitor of the others.
Revelation 14:8 tn Grk “And another angel, a second.”
Revelation 14:8 tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
Revelation 14:8 tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
Revelation 14:8 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
Revelation 14:8 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
Revelation 14:8 tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (tēs porneias) has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).
Revelation 14:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Revelation 14:9 tn Grk “And another angel, a third.”
Revelation 14:9 tn Grk “followed them.”
Revelation 14:9 tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
Revelation 14:10 tn Grk “he himself.”
Revelation 14:10 tn The Greek word for “anger” here is θυμός (thumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.
Revelation 14:10 tn Traditionally, “brimstone.”
Revelation 14:11 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
Revelation 14:11 tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisthēsetai) in v. 10.
Revelation 14:11 tn The present tense ἔχουσιν (echousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).
Revelation 14:11 tn Grk “and.”

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Psalm 95[a]

Footnotes

Footnotes

An Interlude: The Song of the 144,000

Three Angels and Three Messages

Footnotes

Psalm 95^[a]