◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 105:1-11 37-45 (God promises life to Abraham); Jeremiah 30:12-22 (God will restore Israel); John 12:36-43 (The unbelief of the people) (New English Translation)

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February 24, 2027

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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 105:1-11

Psalm 105^[a]

105 Give thanks to the Lord.
Call on his name.
Make known his accomplishments among the nations.
²Sing to him.
Make music to him.
Tell about all his miraculous deeds.
³Boast about his holy name.
Let the hearts of those who seek the Lord rejoice.
⁴Seek the Lord and the strength he gives.
Seek his presence continually.
⁵Recall the miraculous deeds he performed,
his mighty acts and the judgments he decreed,^[b]
⁶O children^[c] of Abraham,^[d] God’s^[e] servant,
you descendants^[f] of Jacob, God’s^[g] chosen ones.
⁷He is the Lord our God;
he carries out judgment throughout the earth.^[h]
⁸He always remembers his covenantal decree,
the promise he made^[i] to a thousand generations—
⁹the promise^[j] he made to Abraham,
the promise he made by oath to Isaac.
¹⁰He gave it to Jacob as a decree,
to Israel as a lasting promise,^[k]
¹¹saying, “To you I will give the land of Canaan
as the portion of your inheritance.”

Psalm 105:37-45

³⁷He brought his people^[a] out enriched^[b] with silver and gold;
none of his tribes stumbled.
³⁸Egypt was happy when they left,
for they were afraid of them.^[c]
³⁹He spread out a cloud for a cover,^[d]
and provided a fire to light up the night.
⁴⁰They asked for food,^[e] and he sent quail;
he satisfied them with food from the sky.^[f]
⁴¹He opened up a rock and water flowed out;
a river ran through dry regions.
⁴²Yes,^[g] he remembered the sacred promise^[h]
he made to Abraham his servant.
⁴³When he led his people out, they rejoiced;
his chosen ones shouted with joy.^[i]
⁴⁴He handed the territory of nations over to them,
and they took possession of what other peoples had produced,^[j]
⁴⁵so that they might keep his commands
and obey^[k] his laws.
Praise the Lord.

Jeremiah 30:12-22

The Lord Will Heal the Wounds of Judah

¹²Moreover,^[a] the Lord says to the people of Zion:^[b]

“Your injuries are incurable;
your wounds are severe.^[c]
¹³There is no one to plead your cause.
There are no remedies for your wounds.^[d]
There is no healing for you.
¹⁴All your allies have abandoned you.^[e]
They no longer have any concern for you.
For I have attacked you like an enemy would.
I have chastened you cruelly.
For your wickedness is so great
and your sin is so much.^[f]
¹⁵Why do you complain about your injuries,
that your pain is incurable?
I have done all this to you
because your wickedness is so great
and your sin is so much.
¹⁶But^[g] all who destroyed you will be destroyed.
All your enemies will go into exile.
Those who plundered you will be plundered.
I will cause those who pillaged you to be pillaged.^[h]
¹⁷Yes,^[i] I will restore you to health.
I will heal your wounds.
I, the Lord, affirm it!^[j]
For you have been called an outcast,
Zion, whom no one cares for.”

The Lord Will Restore Israel and Judah

¹⁸The Lord says:

“I will restore the ruined houses of the descendants of Jacob.
I will show compassion on their ruined homes.^[k]
Every city will be rebuilt on its former ruins.^[l]
Every fortified dwelling will occupy its traditional site.^[m]
¹⁹Out of those places you will hear songs of thanksgiving^[n]
and the sounds of laughter and merriment.
I will increase their number and they will not dwindle away.^[o]
I will bring them honor and they will no longer be despised.
²⁰The descendants of Jacob will enjoy their former privileges.
Their community will be reestablished in my favor,^[p]
and I will punish all who try to oppress them.
²¹One of their own people will be their leader.
Their ruler will come from their own number.^[q]
I will invite him to approach me, and he will do so.^[r]
For no one would dare approach me on his own.^[s]
I, the Lord, affirm it!^[t]
²²Then you will again be my people,
and I will be your God.^[u]

Footnotes

Jeremiah 30:12 tn The particle כִּי (ki) here is parallel to the one in v. 5 that introduces the first oracle. See the discussion in the translator’s note there.
Jeremiah 30:12 tn The pronouns in vv. 10-17 are second feminine singular, referring to a personified entity. That entity is identified in v. 17 as Zion, which here stands for the people of Zion.
Jeremiah 30:12 sn The wounds to the body politic are those from incursions by the enemy from the north referred to in Jer 4:6; 6:1, over which Jeremiah and even God himself have lamented (Jer 8:21; 10:19; 14:17). The enemy from the north has been identified as Babylon and as the agent of God’s punishment of his disobedient people (Jer 1:15; 4:6; 25:9).
Jeremiah 30:13 tc The translation of these first two lines follows the redivision of the lines suggested in NIV and NRSV. The Masoretes read, “There is no one who pleads your cause with reference to [your] wound.”sn This verse exhibits a double metaphor: an advocate pleading someone’s case (cf., Jer 5:28; 22:18) and a physician applying medicine to wounds and sores resulting from them (see, e.g., Jer 8:18 for the latter metaphor). Zion’s sins are beyond defense and the wounds inflicted upon her beyond healing. However, God himself in his own time will forgive her sins (Jer 31:34; 33:8) and heal her wounds (Jer 30:17).
Jeremiah 30:14 tn Heb “forgotten you.”
Jeremiah 30:14 tn Heb “attacked you like…with the chastening of a cruel one because of the greatness of your iniquity [and because] your sins are many.” The sentence has been broken down to conform to contemporary English style and better poetic scansion.
Jeremiah 30:16 tn For the translation of this particle, which is normally translated “therefore” and often introduces an announcement of judgment, compare the usage at Jer 16:14 and the translator’s note there. Here as there it introduces a contrast, a rather unexpected announcement of salvation. For a similar use see also Hos 2:14 (2:16 HT). Recognition of this usage makes unnecessary the proposed emendation of BHS of לָכֵן כָּל (lakhen kol) to וְכָל (v^ekhol).
Jeremiah 30:16 sn With the exception of the second line, there is a definite attempt at wordplay in each line to underline the principle of lex talionis on a national and political level. This principle has already been appealed to regarding the end of Babylonian sovereignty in 25:14 and 27:7.
Jeremiah 30:17 tn Again the particle כִּי (ki) appears to be intensive rather than causal. Compare the translator’s note on v. 12. It is possible that it has an adversative sense in an implicit contrast with v. 13, which expresses these concepts in the negative (cf. BDB 474 s.v. כִּי 3.e, for this use in statements that are contextually closer to one another).
Jeremiah 30:17 tn Heb “Oracle of the Lord.”
Jeremiah 30:18 tn Heb “I will restore the fortunes of the tents of Jacob and will have compassion on his habitations.” For the meaning of the idiom “restore the fortunes of,” see the translator’s note on 29:14. The “tents of Jacob” refer to their homes or houses (see BDB 14 s.v. אֹהֶל 2, and compare usage in Judg 19:9 and Mal 2:12). The word “ruined” has been supplied in the translation to show more clearly the idea of restoration of their houses on their former sites, in conformity to the concepts in the latter half of the verse.
Jeremiah 30:18 sn Heb “on its tel.” A tel is a site where successive layers of occupation are built upon one another after the destruction or decay of the former city. The original site was not abandoned because it had been chosen for strategic purposes, such as proximity to water or ease of defense. Many modern archaeological sites have the designation “Tel” as a component of their name because of this practice.
Jeremiah 30:18 tn Heb “according to its custom [or plan].” See BDB 1049 s.v. מִשְׁפָּט 6.d, and compare usage in 1 Sam 27:11.
Jeremiah 30:19 tn Heb “Out of them will come thanksgiving and a sound of those who are playful.”
Jeremiah 30:19 sn Compare Jer 29:6.
Jeremiah 30:20 tn Heb “his children will be as in former times, and his congregation/community will be established before me.” “His” in the phrase “his children” refers to “Jacob,” who was mentioned in v. 18 in the phrase “I will restore the fortunes of the tents of Jacob.” “His children” are thus the restored exiles. Some commentaries see the reference here to the restoration of numbers in accordance with the previous verse. However, the last line of this verse and the reference to the ruler in the following verse suggest rather restoration of the religious and political institutions to their former state. For the use of the word translated “community” (עֵדָה, ʿedah) to refer to a political congregation, as well as its normal use to denote a religious one, see 1 Kgs 12:20. For the idea of “in my favor” (i.e., under the eye and regard of) for the Hebrew phrase used here (לְפָנַי, l^efanay), see BDB 817 s.v. פָּנֶה II.4.a(b).
Jeremiah 30:21 sn The statement their ruler will come from their own number accords with the regulation in Deut 17:15. They would not be ruled by a foreign leader but by one of their own people. In v. 9 he is specifically said to come from the Davidic line. See the study note there.
Jeremiah 30:21 sn Ordinarily this prerogative was confined to the priests and the Levites and even then under strict regulations (cf., e.g., Num 8:19; 16:10; Lev 16:10; 21:17; 22:3). Uzziah, king of Judah, violated this and suffered leprosy for having done so (2 Chr 26:16-20). It is clear, however, that both David and Solomon on occasion exercised priestly functions in the presence of the ark or the altar, which it was normally lawful for only the priests to approach (cf., e.g., 2 Sam 6:13-14; 1 Kgs 8:22, 54-55). The invited approach here is probably not for normal prerogatives of offering sacrifice or burning incense but for access to God’s special presence at special times with the purpose of consultation.
Jeremiah 30:21 tn Heb “For who is he who would pledge his heart to draw near to me?” The question is a rhetorical one expecting the answer “no one” and is a way of expressing an emphatic negative (see BDB 566 s.v. מִי f[c]). The concept of “pledging” something refers to putting up security in guarantee of payment. Here the word is used figuratively of “putting up one’s heart [i.e., his very being (cf. BDB 524 s.v. לֵב 7, and Ps 22:26)]” for the privilege of access to God. The rhetorical question denies that any one would do that if he were not bidden by God to do so.
Jeremiah 30:21 tn Heb “Oracle of the Lord.”
Jeremiah 30:22 sn This was their highest privilege (cf. Exod 6:7, Lev 26:12; Jer 24:7) but also their greatest responsibility (cf. Jer 7:3; 11:4). It is a formula referring to a covenant relationship in which God pledges to protect, provide, and be present with his people and they in turn promise to be loyal and obedient to him (see Deut 26:17-18; 29:10-13).

John 12:36-43

³⁶While you have the light, believe in the light, so that you may become sons of light.”^[a] When Jesus had said these things, he went away and hid himself from them.

The Outcome of Jesus’ Public Ministry Foretold

³⁷Although Jesus^[b] had performed^[c] so many miraculous signs before them, they still refused to believe in him, ³⁸so that the word^[d] of the prophet Isaiah would be fulfilled. He said,^[e] “Lord, who has believed our message, and to whom has the arm of the Lord^[f] been revealed?”^[g] ³⁹For this reason they could not believe,^[h] because again Isaiah said,

⁴⁰“He has blinded their eyes
and hardened their heart,^[i]
so that they would not see with their eyes
and understand with their heart,^[j]
and turn to me,^[k] and I would heal them.”^[l]

⁴¹Isaiah said these things because he saw Christ’s^[m] glory, and spoke about him.

⁴²Nevertheless, even among the rulers^[n] many believed in him, but because of the Pharisees^[o] they would not confess Jesus to be the Christ,^[p] so that they would not be put out of^[q] the synagogue.^[r] ⁴³For they loved praise^[s] from men more than praise^[t] from God.

Footnotes

John 12:36 tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”
John 12:37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
John 12:37 tn Or “done.”
John 12:38 tn Or “message.”
John 12:38 tn Grk “who said.”
John 12:38 tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (ho brachiōn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).
John 12:38 sn A quotation from Isa 53:1.
John 12:39 sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.
John 12:40 tn Or “closed their mind.”
John 12:40 tn Or “their mind.”
John 12:40 tn One could also translate στραφῶσιν (straphōsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.
John 12:40 sn A quotation from Isa 6:10.
John 12:41 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.
John 12:42 sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.
John 12:42 sn See the note on Pharisees in 1:24.
John 12:42 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (hōmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”sn See the note on Christ in 1:20.
John 12:42 tn Or “be expelled from.”
John 12:42 sn Cf. John 9:22. See the note on synagogue in 6:59.
John 12:43 tn Grk “the glory.”
John 12:43 tn Grk “the glory.”

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Psalm 105[a]

Footnotes

Footnotes

The Lord Will Heal the Wounds of Judah

The Lord Will Restore Israel and Judah

Footnotes

The Outcome of Jesus’ Public Ministry Foretold

Footnotes

Psalm 105^[a]