◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 130 (With you there is forgiveness); Deuteronomy 1:34-40 (The innocent enter the good land); 2 Corinthians 5:1-5 (What is mortal is swallowed up in life) (New English Translation)

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June 4, 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 130

Psalm 130^[a]

A song of ascents.^[b]

130 From the deep water^[c] I cry out to you, O Lord.
²O Lord, listen to me.^[d]
Pay attention to^[e] my plea for mercy.
³If you, O Lord, were to keep track of^[f] sins,
O Lord, who could stand before you?^[g]
⁴But^[h] you are willing to forgive,^[i]
so that you might^[j] be honored.^[k]
⁵I rely on^[l] the Lord.
I rely on him with my whole being;^[m]
I wait for his assuring word.^[n]
⁶I yearn for the Lord,^[o]
more than watchmen do for the morning,
yes, more than watchmen do for the morning.^[p]
⁷O Israel, hope in the Lord,
for the Lord exhibits loyal love,^[q]
and is more than willing to deliver.^[r]
⁸He will deliver^[s] Israel
from all their sins.^[t]

Footnotes

Psalm 130:1 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
Psalm 130:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
Psalm 130:1 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.
Psalm 130:2 tn Heb “my voice.”
Psalm 130:2 tn Heb “may your ears be attentive to the voice of.”
Psalm 130:3 tn Heb “observe.”
Psalm 130:3 tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”
Psalm 130:4 tn Or “surely.”
Psalm 130:4 tn Heb “for with you [there is] forgiveness.”
Psalm 130:4 tn Or “consequently you are.”
Psalm 130:4 tn Heb “feared.”
Psalm 130:5 tn Or “wait for.”
Psalm 130:5 tn Heb “my soul waits.”
Psalm 130:5 tn Heb “his word.”
Psalm 130:6 tn Heb “my soul for the master.”
Psalm 130:6 tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.
Psalm 130:7 tn Heb “for with the Lord [is] loyal love.”
Psalm 130:7 tn Heb “and abundantly with him [is] redemption.”
Psalm 130:8 tn Or “redeem.”
Psalm 130:8 tn Or “all the consequences of their sins.” The Hebrew noun עָוֹן (ʿavon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to deliverance from the national consequences of sin or forgiveness per se (v. 4). See L. C. Allen, Psalms 101-150 (WBC), 192.

Deuteronomy 1:34-40

Judgment at Kadesh Barnea

³⁴When the Lord heard you, he became angry and made this vow:^[a] ³⁵“Not a single person^[b] of this evil generation will see the good land that I promised to give to your ancestors! ³⁶The exception is Caleb son of Jephunneh;^[c] he will see it and I will give him and his descendants the territory on which he has walked, because he has wholeheartedly followed me.”^[d] ³⁷As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there. ³⁸However, Joshua son of Nun, your assistant,^[e] will go. Encourage him, because he will enable Israel to inherit the land.^[f] ³⁹Also, your infants, who you thought would die on the way,^[g] and your children, who as yet do not know good from bad,^[h] will go there; I will give them the land and they will possess it. ⁴⁰But as for you,^[i] turn back and head for the wilderness by the way to the Red Sea.”^[j]

2 Corinthians 5:1-5

Living by Faith, Not by Sight

5 For we know that if our earthly house, the tent we live in,^[a] is dismantled,^[b] we have a building from God, a house not built by human hands, that is eternal in the heavens. ²For in this earthly house^[c] we groan, because we desire to put on^[d] our heavenly dwelling, ³if indeed, after we have put on^[e] our heavenly house,^[f] we will not be found naked. ⁴For we groan while we are in this tent,^[g] since we are weighed down,^[h] because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life. ⁵Now the one who prepared us for this very purpose^[i] is God, who gave us the Spirit as a down payment.^[j]

Footnotes

2 Corinthians 5:1 sn The expression the tent we live in refers to “our earthly house, our body.” Paul uses the metaphor of the physical body as a house or tent, the residence of the immaterial part of a person.
2 Corinthians 5:1 tn Or “destroyed.”
2 Corinthians 5:2 tn Or “dwelling place.”
2 Corinthians 5:2 tn Or “to be clothed with.”
2 Corinthians 5:3 tc ‡ Some mss read “taken off” (ἐκδυσάμενοι, ekdusamenoi) instead of “put on” (ἐνδυσάμενοι, endusamenoi). This alternative reading would change the emphasis of the verse from putting on “our heavenly house” to taking off “our earthly house” (see the following note regarding the specification of the referent). The difference between the two readings is one letter (ν or κ), either of which may be mistaken for the other especially when written in majuscule script. ἐνδυσάμενοι enjoys strong support from the Alexandrian text (P⁴⁶ א B C 33 1739 1881), Byzantine witnesses, versions (lat sy co), and Clement of Alexandria. The Western text is the only text-form to differ: D*^,c reads ἐκδυσάμενοι, as does ar f^c Mcion Tert Spec; F and G read εκλ for εκδ which indirectly aligns them with D (and was surely due to confusion of letters in majuscule script). Thus “put on” has the oldest and best external attestation by far. Internal evidence also favors this reading. At first glance, it may seem that “after we have put on our heavenly house we will not be found naked” is an obvious statement; the scribe of D may have thought so and changed the participle. But v. 3 seems parenthetical (so A. Plummer, Second Corinthians [ICC], 147), and the idea that “we do not want to be unclothed but clothed” is repeated in v. 4 with an explanatory “for.” This concept also shows up in v. 2 with the phrase “we desire to put on.” So the context can be construed to argue for “put on” as the reading of the initial text. B. M. Metzger argues against the reading of NA²⁸, stating that ἐκδυσάμενοι is “an early alteration to avoid apparent tautology” (TCGNT 511; so also Plummer, 148). In addition, the reading ἐνδυσάμενοι fits the Pauline pattern of equivalence between apodosis and protasis that is found often enough in his conditional clauses. Thus, “put on” has the mark of authenticity and should be considered autographic.
2 Corinthians 5:3 tn Grk “it”; the referent (the “heavenly dwelling” of the previous verse) has been specified in the translation for clarity.
2 Corinthians 5:4 sn See the note in 5:1 on the phrase the tent we live in.
2 Corinthians 5:4 tn Or “we are burdened.”
2 Corinthians 5:5 tn Grk “for this very thing.”
2 Corinthians 5:5 tn Or “first installment,” “pledge,” “deposit” (see the note on the phrase “down payment” in 1:22).

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Psalm 130[a]

A song of ascents.[b]

Footnotes

Judgment at Kadesh Barnea

Footnotes

Living by Faith, Not by Sight

Footnotes

Psalm 130^[a]

A song of ascents.^[b]