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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 23

Psalm 23^[a]

A psalm of David.

23 The Lord is my shepherd,^[b]
I lack nothing.^[c]
²He takes me to lush pastures,^[d]
he leads me to refreshing water.^[e]
³He restores my strength.^[f]
He leads me down^[g] the right paths^[h]
for the sake of his reputation.^[i]
⁴Even when I must walk through the darkest valley,^[j]
I fear^[k] no danger,^[l]
for you are with me;
your rod and your staff reassure me.^[m]
⁵You prepare a feast before me^[n]
in plain sight of my enemies.
You refresh^[o] my head with oil;
my cup is completely full.^[p]
⁶Surely your goodness and faithfulness^[q] will pursue^[r] me all my days,^[s]
and I will live in^[t] the Lord’s house^[u] for the rest of my life.^[v]

Footnotes

Psalm 23:1 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
Psalm 23:1 sn The Lord is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the Lord is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.
Psalm 23:1 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the Lord as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
Psalm 23:2 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseni) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.
Psalm 23:2 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (desheʾ) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (m^enukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents), but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
Psalm 23:3 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v.נֶפֶשׁ 4.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
Psalm 23:3 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [y^eshovev] and יַנְחֵנִי [yankheni]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
Psalm 23:3 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (maʿg^ele, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e., ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
Psalm 23:3 tn The Hebrew term שֵׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (l^emaʿan sh^emo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
Psalm 23:4 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צָלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gayʾ, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
Psalm 23:4 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
Psalm 23:4 tn The Hebrew term רָע (raʿ) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
Psalm 23:4 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
Psalm 23:5 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23, ” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
Psalm 23:5 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
Psalm 23:5 tn The rare noun רְוָיָה (r^evayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
Psalm 23:6 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
Psalm 23:6 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
Psalm 23:6 tn Heb “all the days of my life.”
Psalm 23:6 tn The verb form וְשַׁבְתִּי (v^eshavti) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (b^evet). The form should be emended to וְשִׁבְתִּי (v^eshivti; an infinitive construct from יָשַׁב [yashav, “live”] with pronominal suffix) or to וְיָשַׁבְתִּי (v^eyashavti; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see BHS, note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.
Psalm 23:6 tn Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
Psalm 23:6 tn The phrase אֹרֶךְ יָמִים (ʾorekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the Lord’s blessings and should not be taken literally.

Genesis 30:25-43

The Flocks of Jacob

²⁵After Rachel had given birth to^[a] Joseph, Jacob said to Laban, “Send^[b] me on my way so that I can go^[c] home to my own country.^[d] ²⁶Let me take my wives and my children whom I have acquired by working for you.^[e] Then I’ll depart,^[f] because you know how hard I’ve worked for you.”^[g]

²⁷But Laban said to him, “If I have found favor in your sight, please stay here,^[h] for I have learned by divination^[i] that the Lord has blessed me on account of you.” ²⁸He added, “Just name your wages—I’ll pay whatever you want.”^[j]

²⁹“You know how I have worked for you,” Jacob replied,^[k] “and how well your livestock have fared under my care.^[l] ³⁰Indeed,^[m] you had little before I arrived,^[n] but now your possessions have increased many times over.^[o] The Lord has blessed you wherever I worked.^[p] But now, how long must it be before I do something for my own family too?”^[q]

³¹So Laban asked,^[r] “What should I give you?” “You don’t need to give me a thing,”^[s] Jacob replied,^[t] “but if you agree to this one condition,^[u] I will continue to care for^[v] your flocks and protect them: ³²Let me walk among^[w] all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb,^[x] and the spotted or speckled goats.^[y] These animals will be my wages.^[z] ³³My integrity will testify for me^[aa] later on.^[ab] When you come to verify that I’ve taken only the wages we agreed on,^[ac] if I have in my possession any goat that is not speckled or spotted or any sheep that is not dark-colored, it will be considered stolen.”^[ad] ³⁴“Agreed!” said Laban, “It will be as you say.”^[ae]

³⁵So that day Laban^[af] removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care^[ag] of his sons. ³⁶Then he separated them from Jacob by a three-day journey,^[ah] while^[ai] Jacob was taking care of the rest of Laban’s flocks.

³⁷But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible. ³⁸Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink.^[aj] ³⁹When the sheep mated^[ak] in front of the branches, they^[al] gave birth to young that were streaked or speckled or spotted. ⁴⁰Jacob removed these lambs, but he made the rest of the flock face^[am] the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks. ⁴¹When the stronger females were in heat,^[an] Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches. ⁴²But if the animals were weaker, he did not set the branches there.^[ao] So the weaker animals ended up belonging to Laban^[ap] and the stronger animals to Jacob. ⁴³In this way Jacob^[aq] became extremely prosperous. He owned^[ar] large flocks, male and female servants, camels, and donkeys.

Footnotes

Genesis 30:25 tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.
Genesis 30:25 tn The imperatival form here expresses a request.sn For Jacob to ask to leave would mean that seven more years had passed. Thus all Jacob’s children were born within the range of seven years of each other, with Joseph coming right at the end of the seven years.
Genesis 30:25 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
Genesis 30:25 tn Heb “to my place and to my land.”
Genesis 30:26 tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.
Genesis 30:26 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
Genesis 30:26 tn Heb “for you, you know my service [with] which I have served you.”
Genesis 30:27 tn The words “stay here” have been supplied in the translation for clarification and for stylistic reasons.
Genesis 30:27 tn Or perhaps “I have grown rich and the Lord has blessed me” (cf. NEB). See J. Finkelstein, “An Old Babylonian Herding Contract and Genesis 31:38f.,” JAOS 88 (1968): 34, n. 19.
Genesis 30:28 tn Heb “set your wage for me so I may give [it].”
Genesis 30:29 tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.
Genesis 30:29 tn Heb “and how your cattle were with me.”
Genesis 30:30 tn Or “for.”
Genesis 30:30 tn Heb “before me.”
Genesis 30:30 tn Heb “and it has broken out with respect to abundance.”
Genesis 30:30 tn Heb “at my foot.”
Genesis 30:30 tn Heb “How long [until] I do, also I, for my house?”
Genesis 30:31 tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.
Genesis 30:31 tn The negated imperfect verbal form has an obligatory nuance.
Genesis 30:31 tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
Genesis 30:31 tn Heb “If you do for me this thing.”
Genesis 30:31 tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”
Genesis 30:32 tn Heb “pass through.”
Genesis 30:32 tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”
Genesis 30:32 tn Heb “and the spotted and speckled among the goats.”
Genesis 30:32 tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.
Genesis 30:33 tn Heb “will answer on my behalf.”
Genesis 30:33 tn Heb “on the following day,” or “tomorrow.”
Genesis 30:33 tn Heb “when you come concerning my wage before you.”sn Only the wage we agreed on. Jacob would have to be considered completely honest here, for he would have no control over the kind of animals born; and there could be no disagreement over which animals were his wages.
Genesis 30:33 tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”
Genesis 30:34 tn Heb “and Laban said, ‘Good, let it be according to your word.’” On the asseverative use of the particle לוּ (lu) here, see HALOT 521 s.v. לוּ.
Genesis 30:35 tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.
Genesis 30:35 tn Heb “and he gave [them] into the hand.”
Genesis 30:36 tn Heb “and he put a journey of three days between himself and Jacob.”sn Three days’ traveling distance from Jacob. E. A. Speiser observes, “Laban is delighted with the terms, and promptly proceeds to violate the spirit of the bargain by removing to a safe distance all the grown animals that would be likely to produce the specified spots” (Genesis [AB], 238). Laban apparently thought that by separating out the spotted, striped, and dark colored animals he could minimize the production of spotted, striped, or dark offspring that would then belong to Jacob.
Genesis 30:36 tn The disjunctive clause (introduced by the vav [ו] with subject) is circumstantial; Laban removed the animals while Jacob was taking care of the rest.
Genesis 30:38 sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids—in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).
Genesis 30:39 tn The Hebrew verb used here can mean “to be in heat” (see v. 38) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.
Genesis 30:39 tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.
Genesis 30:40 tn Heb “and he set the faces of.”
Genesis 30:41 tn Heb “and at every breeding-heat of the flock, the strong females.”
Genesis 30:42 tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.
Genesis 30:42 tn Heb “were for Laban.”
Genesis 30:43 tn Heb “the man”; Jacob’s name has been supplied in the translation for clarity.
Genesis 30:43 tn Heb “and there were to him.”

Acts 3:17-26

¹⁷And now, brothers, I know you acted in ignorance,^[a] as your rulers did too. ¹⁸But the things God foretold^[b] long ago through^[c] all the prophets—that his Christ^[d] would suffer—he has fulfilled in this way. ¹⁹Therefore repent and turn back so that your sins may be wiped out, ²⁰so that times of refreshing^[e] may come from the presence of the Lord,^[f] and so that he may send the Messiah^[g] appointed^[h] for you—that is, Jesus. ²¹This one^[i] heaven must^[j] receive until the time all things are restored,^[k] which God declared^[l] from times long ago^[m] through his holy prophets. ²²Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey^[n] him in everything he tells you.^[o] ²³Every person^[p] who does not obey that prophet will be destroyed and thus removed^[q] from the people.’^[r] ²⁴And all the prophets, from Samuel and those who followed him, have spoken about and announced^[s] these days. ²⁵You are the sons of the prophets and of the covenant that God made with your ancestors,^[t] saying to Abraham, ‘And in your descendants^[u] all the nations^[v] of the earth will be blessed.’^[w] ²⁶God raised up^[x] his servant and sent him first to you, to bless you by turning^[y] each one of you from your iniquities.”^[z]

Footnotes

Acts 3:17 sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”
Acts 3:18 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
Acts 3:18 tn Grk “by the mouth of” (an idiom).
Acts 3:18 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
Acts 3:20 tn Or “relief.”sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
Acts 3:20 tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁸, UBS⁵).
Acts 3:20 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn He may send the Messiah appointed for you—that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.
Acts 3:20 tn Or “designated in advance.”
Acts 3:21 tn Grk “whom,” continuing the sentence from v. 20.
Acts 3:21 sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.
Acts 3:21 tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
Acts 3:21 tn Or “spoke.”
Acts 3:21 tn Or “from all ages past.”sn From times long ago. Once again, God’s plan is emphasized.
Acts 3:22 tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouō; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.
Acts 3:22 sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.
Acts 3:23 tn Grk “every soul” (here “soul” is an idiom for the whole person).
Acts 3:23 tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exolethreuō) is translated “destroy and remove” by L&N 20.35.
Acts 3:23 sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.
Acts 3:24 tn Or “proclaimed.”sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.
Acts 3:25 tn Or “forefathers”; Grk “fathers.”
Acts 3:25 tn Or “in your offspring”; Grk “in your seed.”sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.
Acts 3:25 tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (ethnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.
Acts 3:25 sn A quotation from Gen 22:18.
Acts 3:26 tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anastēsas) has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).
Acts 3:26 sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.
Acts 3:26 tn For the translation of plural πονηρία (ponēria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

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Revised Common Lectionary (Complementary)

Psalm 23[a]

A psalm of David.

Footnotes

The Flocks of Jacob

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Psalm 23^[a]