◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 118:1-2 19-29 (Blessed is the one who comes); Jeremiah 33:10-16 (In a place of desolation God will bring gladness); Mark 10:32-34 46-52 (Jesus approaches Jerusalem) (New English Translation)

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March 20, 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 118:1-2

Psalm 118^[a]

118 Give thanks to the Lord, for he is good,
and his loyal love endures.^[b]
²Let Israel say,
“Yes, his loyal love endures.”

Psalm 118:19-29

¹⁹Open for me the gates of the just king’s temple.^[a]
I will enter through them and give thanks to the Lord.
²⁰This is the Lord’s gate—
the godly enter through it.
²¹I will give you thanks, for you answered me,
and have become my deliverer.
²²The stone that the builders discarded^[b]
has become the cornerstone.^[c]
²³This is the Lord’s work.
We consider it amazing!^[d]
²⁴This is the day the Lord has brought about.^[e]
We will be happy and rejoice in it.
²⁵Please, Lord, deliver!
Please, Lord, grant us success!^[f]
²⁶May the one who comes in the name of the Lord^[g] be blessed.
We will pronounce blessings on you^[h] in the Lord’s temple.^[i]
²⁷The Lord is God, and he has delivered us.^[j]
Tie the offering^[k] with ropes
to the horns of the altar.^[l]
²⁸You are my^[m] God, and I will give you thanks.
You are my God and I will praise you.
²⁹Give thanks to the Lord, for he is good
and his loyal love endures.^[n]

Footnotes

Psalm 118:19 tn Heb “the gates of justice.” The gates of the Lord’s temple are referred to here, as v. 20 makes clear. They are called “gates of justice” because they are the entrance to the just king’s palace. This has been specified in the translation for clarity.
Psalm 118:22 tn Or “rejected.”
Psalm 118:22 tn Heb “the head of the corner.”sn The metaphor of the stone…the builders discarded describes the way in which God’s deliverance reversed the psalmist’s circumstances. When he was in distress, he was like a stone which was discarded by builders as useless, but now that he has been vindicated by God, all can see that he is of special importance to God, like the cornerstone of the building.
Psalm 118:23 tn Heb “it is amazing in our eyes.” The use of the plural pronoun here and in vv. 24-27 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22-27 are the people’s response to the psalmist’s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10-12) had national repercussions.
Psalm 118:24 tn Heb “this is the day the Lord has made.” Though sometimes applied in a general way, this statement in its context refers to the day of deliverance which the psalmist and people celebrate.
Psalm 118:25 sn A petition for deliverance and success seems odd in a psalm thanking God for deliverance, but it is not unique (see Ps 9:19-20). The people ask God to continue to intervene for them as he has for the psalmist.
Psalm 118:26 sn The people refer here to the psalmist, who enters the Lord’s temple to thank him publicly (see vv. 19-21), as the one who comes in the name of the Lord.
Psalm 118:26 tn The pronominal suffix is second masculine plural, but the final mem (ם) is probably dittographic (note the mem [מ] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.
Psalm 118:26 tn Heb “from the house of the Lord.”
Psalm 118:27 tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the preterite form וַיָּאֶר (vayyaʾer, “he made light”) as a jussive וְיָאֵר (v^eyaʾer; “may he make light [for us]”).
Psalm 118:27 tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).
Psalm 118:27 tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.
Psalm 118:28 sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).
Psalm 118:29 tn Or “is forever.”

Jeremiah 33:10-16

¹⁰“I, the Lord, say:^[a] ‘You and your people are saying^[b] about this place, “It lies in ruins. There are no people or animals in it.” That is true. The towns of Judah and the streets of Jerusalem will soon be desolate, uninhabited either by people or by animals. But happy sounds will again be heard in these places. ¹¹Once again there will be sounds^[c] of joy and gladness and the glad celebrations of brides and grooms.^[d] Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord of Heaven’s Armies. For the Lord is good and his unfailing love lasts forever.”^[e] For I, the Lord, affirm^[f] that I will restore the land to what it was^[g] in days of old.’^[h]

¹²“I, the Lord of Heaven’s Armies, say:^[i] ‘This place will indeed lie in ruins. There will be no people or animals in it. But there will again be in it and in its towns sheepfolds where shepherds can rest their sheep. ¹³I, the Lord, say that shepherds will once again count their sheep as they pass into the fold.^[j] They will do this in all the towns in the hill country, the foothills,^[k] the Negev,^[l] the territory of Benjamin, the villages surrounding Jerusalem, and the towns of Judah.’^[m]

The Lord Reaffirms His Covenant with David, Israel, and Levi

¹⁴“I, the Lord, affirm:^[n] ‘The time will certainly come when I will fulfill my gracious promise concerning the nations of Israel and Judah.^[o] ¹⁵In those days and at that time I will raise up for them a righteous descendant^[p] of David.

“‘He will do what is just and right in the land. ¹⁶Under his rule Judah will enjoy safety^[q] and Jerusalem will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.”^[r]

Footnotes

Jeremiah 33:10 tn Heb “Thus says the Lord.” For the first person rendering see the translator’s note at the end of v. 2.sn The phrase here is parallel to that in v. 4 and introduces a further amplification of the “great and mysterious things” of v. 3.
Jeremiah 33:10 tn Heb “You.” However, the pronoun is plural as in 32:36, 43. See the translator’s note on 32:36.
Jeremiah 33:11 tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem, which are desolate without people and without inhabitants and without animals, 33:11 the sound of….” The long, run-on sentence in Hebrew has been broken down to better conform with contemporary English style.
Jeremiah 33:11 sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.
Jeremiah 33:11 sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136, where it is a liturgical refrain accompanying a recital of Israel’s early history and the Lord’s continuing providence).
Jeremiah 33:11 tn Heb “Oracle of the Lord.”
Jeremiah 33:11 tn Or “I will restore the fortunes of the land.”sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.
Jeremiah 33:11 tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Cf. Jer 3:18; 30:3; 31:27; see the study note on 30:3.
Jeremiah 33:12 tn Heb “Thus says Yahweh of Armies.” For the explanation for the first person introduction see the translator’s notes on 33:2, 10. Verses 4, 10, and 12 introduce three oracles, all fulfilling the Lord’s promise to Jeremiah to show him “great and mysterious things that you still do not know about” (33:2).
Jeremiah 33:13 sn Heb “Sheep will again pass under the hands of the counter.” This appears to be a reference to counting the sheep to make sure that none was missing as they returned to the fold. See the same idiom in Lev 27:32 and in the metaphor in Ezek 20:37.
Jeremiah 33:13 tn The foothills (שְׁפֵלָה, sh^ephelah) are the transition region between the hill country and the coastal plains.
Jeremiah 33:13 sn The Negev is the area of central, southern Judah, south of the hill country and Beer Sheba and west of the rift valley.
Jeremiah 33:13 sn Cf. Jer 32:44.
Jeremiah 33:14 tn Heb “Oracle of the Lord.” For the first person form of address see the translator’s notes on vv. 2, 10, and 12.
Jeremiah 33:14 sn This refers at the very least to the promises of Jer 23:5-6, 7-8; 30:3; 31:27, 31, where the same formula, “The time will certainly come” (Heb “Behold, the days are coming”), occurs. Reference may also be to the promises through the earlier prophets of what is alluded to here, i.e., restoration of Israel and Judah under a Davidic ruler and revival of the offerings (cf. Hos 1:10-11; 3:4-5; Amos 9:11-12; Isa 11:1-5, 10-16; Jer 30:9, 21 for the former, and Jer 31:14; 33:11 for the latter).
Jeremiah 33:15 tn Heb “sprig” or “shoot.”sn For the meaning of this term and its significance in biblical prophecy, see the study note on 23:5.
Jeremiah 33:16 tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.
Jeremiah 33:16 tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”sn For the significance of this title see the study note on the parallel text in 23:6. Other titles by which Jerusalem is to be known are found in Isa 62:2-4; Jer 3:17; Ezek 48:35; Zech 8:3, emphasizing that the Lord takes up his relation with it once again, dwells in it, delights in it, and finds it faithful once more (cf. Isa 1:26). In 23:6 the title is applied to the Davidic ruler that the Lord will raise up over them, who will do what is just and right. God’s vindication of the city by its restoration after exile and his provision of this just ruler over it are the probable source for the title.

Mark 10:32-34

Third Prediction of Jesus’ Death and Resurrection

³²They were on the way, going up to Jerusalem. Jesus was going ahead of them, and they were amazed, but those who followed were afraid. He took the twelve aside again and began to tell them what was going to happen to him. ³³“Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law.^[a] They will condemn him to death and will turn him over to the Gentiles. ³⁴They will mock him, spit on him, flog^[b] him severely, and kill him. Yet^[c] after three days,^[d] he will rise again.”

Mark 10:46-52

Healing Blind Bartimaeus

⁴⁶They came to Jericho. As Jesus^[a] and his disciples and a large crowd were leaving Jericho, Bartimaeus the son of Timaeus, a blind beggar, was sitting by the road. ⁴⁷When he heard that it was Jesus the Nazarene, he began to shout,^[b] “Jesus, Son of David,^[c] have mercy^[d] on me!” ⁴⁸Many scolded^[e] him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!” ⁴⁹Jesus stopped and said, “Call him.” So^[f] they called the blind man and said to him, “Have courage! Get up! He is calling you.” ⁵⁰He threw off his cloak, jumped up, and came to Jesus. ⁵¹Then^[g] Jesus said to him,^[h] “What do you want me to do for you?” The blind man replied, “Rabbi,^[i] let me see again.”^[j] ⁵²Jesus said to him, “Go, your faith has healed you.” Immediately he regained^[k] his sight and followed him on the road.

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Psalm 118[a]

Footnotes

Footnotes

The Lord Reaffirms His Covenant with David, Israel, and Levi

Footnotes

Third Prediction of Jesus’ Death and Resurrection

Footnotes

Healing Blind Bartimaeus

Footnotes

Psalm 118^[a]