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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 30

Psalm 30^[a]

A psalm, a song used at the dedication of the temple;^[b] by David.

30 I will praise you, O Lord, for you lifted me up,^[c]
and did not allow my enemies to gloat^[d] over me.
²O Lord my God,
I cried out to you and you healed me.^[e]
³O Lord, you pulled me^[f] up from Sheol;
you rescued me from among those descending into the grave.^[g]
⁴Sing to the Lord, you faithful followers^[h] of his;
give thanks to his holy name.^[i]
⁵For his anger lasts only a brief moment,
and his good favor restores one’s life.^[j]
One may experience sorrow during the night,
but joy arrives in the morning.^[k]
⁶In my self-confidence I said,
“I will never be shaken.”^[l]
⁷O Lord, in your good favor you made me secure.^[m]
Then you rejected me^[n] and I was terrified.
⁸To you, O Lord, I cried out;
I begged the Lord for mercy:^[o]
⁹“What^[p] profit is there in taking my life,^[q]
in my descending into the Pit?^[r]
Can the dust of the grave^[s] praise you?
Can it declare your loyalty?^[t]
¹⁰Hear, O Lord, and have mercy on me.
O Lord, deliver me.”^[u]
¹¹Then you turned my lament into dancing;
you removed my sackcloth and covered me with joy.^[v]
¹²So now^[w] my heart^[x] will sing to you and not be silent;
O Lord my God, I will always^[y] give thanks to you.

Footnotes

Psalm 30:1 sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.
Psalm 30:1 tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.
Psalm 30:1 tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord’s part.
Psalm 30:1 tn Or “rejoice.”
Psalm 30:2 sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.
Psalm 30:3 tn Or “my life.”
Psalm 30:3 tn Heb “you kept me alive from those descending into the pit.” The Hebrew noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”
Psalm 30:4 tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
Psalm 30:4 tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 97:12.The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.
Psalm 30:5 tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).
Psalm 30:5 tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.
Psalm 30:6 sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).
Psalm 30:7 tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).
Psalm 30:7 tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).
Psalm 30:8 tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.
Psalm 30:9 sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.
Psalm 30:9 tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.
Psalm 30:9 tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24 HT [55:23 ET]; 103:4).
Psalm 30:9 tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.
Psalm 30:9 tn The rhetorical questions anticipate the answer, “Of course not!”sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
Psalm 30:10 tn Heb “be a helper to me.”
Psalm 30:11 sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.
Psalm 30:12 tn Heb “so that”; or “in order that.”
Psalm 30:12 tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (k^evedi, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.
Psalm 30:12 tn Or “forever.”

Lamentations 1:16-22

ע (Ayin)

¹⁶I weep because of these things;
my eyes^[a] flow with tears.^[b]
For there is no one in sight who can comfort me^[c]
or encourage me.^[d]
My children^[e] are desolated^[f]
because an enemy has prevailed.

פ (Pe)

The Prophet Speaks

¹⁷Zion spread out her hands,
but there is no one to comfort her.
The Lord has issued a decree against Jacob;
his neighbors^[g] have become his enemies.
Jerusalem has become
like filthy garbage^[h] in their midst.^[i]

צ (Tsade)

Jerusalem Speaks

¹⁸The Lord is right to judge me!^[j]
Yes, I rebelled against his commands.^[k]
Please listen, all you nations,^[l]
and look at my suffering!
My young women and men
have gone into exile.

ק (Qof)

¹⁹I called for my lovers,^[m]
but they had deceived me.
My priests and my elders
perished in the city.
Truly they had^[n] searched for food
to^[o] keep themselves^[p] alive.^[q]

ר (Resh)

²⁰Look, O Lord! I am distressed;^[r]
my stomach is in knots!^[s]
My heart is pounding^[t] inside me.
Yes, I was terribly rebellious!^[u]
Out in the street the sword bereaves a mother of her children;^[v]
Inside the house death is present.^[w]

ש (Sin/Shin)

²¹They have heard^[x] that I groan,
yet there is no one to comfort me.
All my enemies have heard of my trouble;
they are glad that you^[y] have brought it about.^[z]
Bring about^[aa] the day of judgment^[ab] that you promised^[ac]
so that^[ad] they may end up^[ae] like me!

ת (Tav)

²²Let all their wickedness come before you;
afflict^[af] them
just as you have afflicted me^[ag]
because of all my acts of rebellion.^[ah]
For my groans are many,
and my heart is sick with sorrow.^[ai]

Footnotes

Lamentations 1:16 tc The MT and several medieval Hebrew mss read עֵינִי עֵינִי (ʿeni, ʿeni, “my eye, my eye”). However, the second עֵינִי does not appear in several other medieval Hebrew mss, or in Old Greek, Syriac Peshitta, or Latin Vulgate.tn Heb “My eye, my eye.” The Hebrew text repeats the term for literary emphasis to stress the emotional distress of personified Jerusalem.
Lamentations 1:16 tn Heb “with water.” The noun מַיִם (mayim, “water”) functions as an adverbial accusative of manner or impersonal instrument. The term מַיִם (mayim, “water”) is a metonymy of material (= water) for the thing formed (= tears).
Lamentations 1:16 tn Heb “For a comforter is far from me.”
Lamentations 1:16 tn The phrase מֵשִׁיב נַפְשִׁי (meshiv nafshi, “one who could cause my soul to return”) is a Hebrew idiom that means “one who could encourage me.” The noun נַפְשִׁי (nafshi) refers to the whole person (e.g., Gen 27:4, 25; 49:6; Lev 26:11, 30; Num 23:10; Judg 5:21; 16:30; Isa 1:14; Lam 3:24). When used with the noun נֶפֶשׁ (nefesh), the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) means “to encourage, refresh, cheer” a person emotionally (Ruth 4:15; Pss 19:8; 23:3; Prov 25:13; Lam 1:11, 16, 19).
Lamentations 1:16 tn Heb “my sons.” The term “my sons” (בַּנַי, banay) is a figurative description (hypocatastasis) of the former inhabitants of Jerusalem/Judah personified as the Lady Jerusalem’s children. Jerusalem mourns (and views) their devastation like a mother would her children.
Lamentations 1:16 tn The verb שָׁמֵם (shamem) means “to be desolated.” The verb is used used in reference to land destroyed in battle and left “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4). When used in reference to persons, it describes the aftermath of a physical attack, such as rape (2 Sam 13:20) or military overthrow of a city (Isa 54:1; Lam 1:13, 16; 3:11).
Lamentations 1:17 tn Heb “his neighbors,” which refers to the surrounding nations.
Lamentations 1:17 tn The noun II נִדָּה (niddah, “unclean thing”) has three basic categories of meaning: (1) biological uncleanness: menstruation of a woman (Lev 12:2, 5; 15:19-33 [9x]; Num 19:9, 13, 20; 31:23; Ezek 18:6; 22:10; 36:17); (2) ceremonial uncleanness: moral impurity and idolatry (Lev 20:21; 2 Chr 29:5; Ezra 9:11; Zech 13:1); and (3) physical uncleanness: filthy garbage (Lam 1:17; Ezek 7:19, 20).
Lamentations 1:17 tc The MT reads בֵּינֵיהֶם (b^enehem, “in them” = “in their midst”). The BHS editors suggest that this is a textual variation from an original text of בְּעֵינֵיהֶם (b^eʿenehem, “in their eyes” = “in their view”). The ע (ʿayin) might have dropped out due to orthographic confusion.tn Or “in their eyes.” See the preceding tc note.
Lamentations 1:18 tn Heb “The Lord himself is right.” The phrase “to judge me” is not in the Hebrew but is added in the translation to clarify the expression.
Lamentations 1:18 tn Heb “His mouth.” The term “mouth” (פֶּה, peh) is a metonymy of instrument (= mouth) for the product (= words). The term פֶּה often stands for spoken words (Ps 49:14; Eccl 10:3; Isa 29:13), declaration (Gen 41:40; Exod 38:21; Num 35:30; Deut 17:6; Ezra 1:1) and commands of God (Exod 17:1; Num 14:41; 22:18; Josh 15:13; 1 Sam 15:24; 1 Chr 12:24; Prov 8:29; Isa 34:16; 62:2). When the verb מָרָה (marah, “to rebel”) is used with פֶּה (peh, “mouth”) as the direct object, it connotes disobedience to God’s commandments (Num 20:24; 1 Sam 12:14, 15; 1 Kgs 13:21) (BDB 805 s.v. פֶּה 2.c).
Lamentations 1:18 tc The Kethib is written עַמִּים (ʿammim, “peoples”), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), reads הָעַמִּים (haʿammim, “O peoples”). The Qere is probably the original reading. tn Heb “O peoples.” Here Jerusalem addresses the peoples of the surrounding nations (note the use of “neighbors” in the preceding verse).
Lamentations 1:19 sn The term “lovers” is a figurative expression (hypocatastasis), comparing Jerusalem’s false gods and political alliance with Assyria to a woman’s immoral lovers. The prophet Hosea uses similar imagery (Hos 2:5, 7, 10, 13).
Lamentations 1:19 tn Here the conjunction כּי (ki) functions either (1) with a temporal sense in reference to a past event, following a perfect: “when” (BDB 473 s.v. 2.a; cf. KJV, NASB, NIV, NRSV), (2) with a concessive sense, following a perfect: “although” (Pss 21:12; 119:83; Mic 7:8; Nah 1:10; cf. BDB 473 s.v. 2.c.β), or (3) with an intensive force, introducing a statement with emphasis: “surely, certainly” (BDB 472 s.v. 1.e). The present translation follows the third option.
Lamentations 1:19 tn The vav (ו) prefixed to וְיָשִׁיבוּ (v^eyashivu) introduces a purpose clause: “they sought food for themselves, in order to keep themselves alive.”
Lamentations 1:19 tn The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14). When used with נֶפֶשׁ (nefesh), the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) may mean “to preserve a person’s life,” that is, to keep a person alive (Lam 1:14, 19).
Lamentations 1:19 tc The LXX adds καὶ οὐχ εὗρον (kai ouch heuron, “but they did not find it”). This is probably an explanatory scribal gloss, added to explicate what appeared to be ambiguous. The LXX often adds explanatory glosses in many OT books.
Lamentations 1:20 tn Heb “because distress belongs to me” (כִּי־צַר־לִי, ki tsar li).
Lamentations 1:20 tn Heb “my bowels burn,” or “my bowels are in a ferment.” The verb חֳמַרְמָרוּ (khamarmaru) is an unusual form and derived from a debated root: Poalal perfect third person common plural from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or Peʿalʿal perfect third person common plural from I חָמַר (khamar, “to ferment, boil up,” BDB 330 s.v. I חָמַר). The Poalal stem of this verb occurs only three times in the OT: with פָּנִים (panim, “face,” Job 16:16) and מֵעִים (meʿim, “bowels,” Lam 1:20; 2:11). The phrase מֵעַי חֳמַרְמָרוּ (meʿay khamarmaru) means “my bowels burned” (HALOT 330 s.v.) or “my bowels are in a ferment,” as a euphemism for lower-intestinal bowel problems (BDB 330 s.v.). This phrase also occurs in later rabbinic literature (m. Sanhedrin 7:2). The present translation, “my stomach is in knots,” is not a literal equivalent to this Hebrew idiom; however, it is an attempt to approximate the equivalent English idiom.
Lamentations 1:20 tn The Niphl participle from הָפַךְ (hafakh, “to turn over”) functions verbally, referring to progressive present-time action (from the speaker’s viewpoint).
Lamentations 1:20 tn Heb “because I was certainly rebellious.” Using the infinitive absolute before the finite verb of the same root emphasizes the verb’s modality, here indicative mode.
Lamentations 1:20 tn Heb “in the street the sword bereaves.” The words “a mother of her children” are supplied in the translation as a clarification.
Lamentations 1:20 tn Heb “in the house it is like death.”
Lamentations 1:21 tc The MT reads שָׁמְעוּ (sham^eʿu, “They heard”), Qal perfect third person common plural from שָׁמַע (shamaʿ, “to hear”). The LXX ἀκούσατε (akousate) reflects שִׁמְעוּ (shimʿu, “Hear!”), the imperative second person masculine plural form of the same stem and root. Most English versions follow the MT (KJV, NASB, NIV, NJPS, CEV), but several follow the LXX (RSV, NRSV, TEV). Internal evidence favors the MT. The poet has been addressing God (v. 20) and continues to describe his distress, including what the enemy does. The description later in this verse also uses the Qal perfect third person common plural form שָׁמְעוּ (sham^eʿu, “they heard”). The MT vocalization is most likely original.
Lamentations 1:21 tn “You” here and in the following line refers to the Lord.
Lamentations 1:21 tn Heb “that You have done it.”
Lamentations 1:21 tc The MT reads הֵבֵאתָ (heveʾta, “you brought”) and is followed by the LXX. The Syriac Peshitta translates the verb with an imperative, implying an original text of הָבֵא אֵת (haveʾ ʾet), the imperative plus direct-object indicator. The MT’s reading would arise from dropping an א (ʾalef) followed by wrong word division. An alternate view is to understand the perfect as precative, a proposed unusual volitional nuance of the perfect. The precative may be used in reference to situations the speaker prays for and expects to be realized, a prayer, or a request of confidence (e.g., 2 Sam 7:29; Job 21:16; 22:18; Pss 3:8; 4:2; 7:7; 22:22; 31:5-6; 71:3; Lam 1:21). See IBHS 494-95 §30.5.4c, d. Most English versions employ a volitional nuance, whether precative or imperative of request (NRSV, NASB, NIV, TEV, NJPS, CEV). A few English versions adopt a prophetic perfect future-time nuance: “thou wilt bring the day that thou hast called” (KJV, ASV).
Lamentations 1:21 tn Heb “day.” The words “of judgment” were supplied in the translation. The term יוֹם (yom, “day”) is often used as a metonymy of association, standing for the event associated with that particular time period: judgment (e.g., Isa 2:12; 13:6, 9; Jer 46:10; Lam 2:22; Ezek 13:5; 30:3; Amos 5:18, 20; Obad 15; Zeph 1:7, 14; Zech 14:1; Mal 4:5 [3:23 HT]) (BDB 399 s.v. 3).
Lamentations 1:21 tn Heb “proclaimed.”
Lamentations 1:21 tn Heb “and.” Following a volitive use of the perfect, the vav (ו) prefixed to וְיִהְיוּ (v^eyihyu, “and let it be!”) introduces a purpose/result clause in a dependent volitive construction: “so that they may be like me!”
Lamentations 1:21 tn Heb “that they be like me.”
Lamentations 1:22 tn For the nuance “afflict” see the note at 1:12.
Lamentations 1:22 tn The parallel statements “afflict them” and “just as you have afflicted me” in the translation mirror the Hebrew wordplay between עוֹלֵל לָמוֹ (ʿolel lamo, “May you deal with them”) and עוֹלַלְתָּ לִי (ʿolalta li, “you dealt with me”).
Lamentations 1:22 tn Heb “all my rebellions,” that is, “all my rebellious acts.”
Lamentations 1:22 tn Heb “is sorrowful” or “is faint.” The adjective דַוָּי (davvay, “faint”) is used in reference to emotional sorrow (e.g., Isa 1:5; Lam 1:22; Jer 8:18). The cognate Aramaic term means “sorrow,” and the cognate Syriac term refers to “misery” (HALOT 216 s.v. *דְּוַי). The related Hebrew adjective דְּוַה (d^evah) means “(physically) sick” and “(emotionally) sad,” while the related Hebrew verb דָּוָה (davah) means “to be sad” due to menstruation. The more literal English versions fail to bring out explicitly the nuance of emotional sorrow and create possible confusion as to whether the problem is simply loss of courage: “my heart is faint” (KJV, NKJV, RSV, NRSV, ASV, NASB, NIV). The more paraphrastic English versions explicate the emotional sorrow that this idiom connotes: “my heart is sick” (NJPS), “I am sick at heart” (TEV), and “I’ve lost all hope!” (CEV).

2 Corinthians 7:2-16

²Make room for us in your hearts;^[a] we have wronged no one, we have ruined no one,^[b] we have exploited no one.^[c] ³I do not say this to condemn you, for I told you before^[d] that you are in our hearts so that we die together and live together with you.^[e]

A Letter That Caused Sadness

⁴I have great confidence in you; I take great pride^[f] on your behalf. I am filled with encouragement;^[g] I am overflowing with joy in the midst of^[h] all our suffering. ⁵For even when we came into Macedonia, our body^[i] had no rest at all, but we were troubled in every way—struggles from the outside, fears from within. ⁶But God, who encourages^[j] the downhearted, encouraged^[k] us by the arrival of Titus. ⁷We were encouraged^[l] not only by his arrival, but also by the encouragement^[m] you gave^[n] him, as he reported to us your longing, your mourning,^[o] your deep concern^[p] for me, so that I rejoiced more than ever. ⁸For even if I made you sad^[q] by my letter,^[r] I do not regret having written it^[s] (even though I did regret it,^[t] for^[u] I see that my letter made you sad,^[v] though only for a short time). ⁹Now I rejoice, not because you were made sad,^[w] but because you were made sad to the point of repentance. For you were made sad as God intended,^[x] so that you were not harmed^[y] in any way by us. ¹⁰For sadness as intended by God produces a repentance that leads to salvation, leaving no regret, but worldly sadness brings about death. ¹¹For see what this very thing, this sadness^[z] as God intended, has produced in you: what eagerness, what defense of yourselves,^[aa] what indignation,^[ab] what alarm, what longing, what deep concern,^[ac] what punishment!^[ad] In everything you have proved yourselves to be innocent in this matter. ¹²So then, even though I wrote to you, it was not on account of the one who did wrong, or on account of the one who was wronged, but to reveal to you your eagerness on our behalf^[ae] before God. ¹³Therefore we have been encouraged. And in addition to our own encouragement, we rejoiced even more at the joy of Titus, because all of you have refreshed his spirit.^[af] ¹⁴For if I have boasted to him about anything concerning you, I have not been embarrassed by you,^[ag] but just as everything we said to you was true,^[ah] so our boasting to Titus about you^[ai] has proved true as well. ¹⁵And his affection for you is much greater^[aj] when he remembers the obedience of you all, how you welcomed him with fear and trembling. ¹⁶I rejoice because in everything I am fully confident in you.

Footnotes

2 Corinthians 7:2 tn The phrase “in your hearts” is not in the Greek text, but is implied.
2 Corinthians 7:2 tn “We have ruined no one” may refer to financial loss (“we have caused no one to suffer financial loss”) but it may also refer to the undermining of faith (“we have corrupted no one’s faith,”). Both options are mentioned in L&N 20.23.
2 Corinthians 7:2 tn Or “we have taken advantage of no one.”
2 Corinthians 7:3 sn See 2 Cor 1:4-7.
2 Corinthians 7:3 tn The words “with you” are not in the Greek text, but are implied.
2 Corinthians 7:4 tn Grk “great is my boasting.”
2 Corinthians 7:4 tn Or “comfort.”
2 Corinthians 7:4 tn Grk “I am overflowing with joy in all our suffering”; the words “in the midst of” are not in the Greek text but are supplied to clarify that Paul is not rejoicing in the suffering itself, but in his relationship with the Corinthians in the midst of all his suffering.
2 Corinthians 7:5 tn Grk “our flesh.”
2 Corinthians 7:6 tn Or “comforts,” “consoles.”
2 Corinthians 7:6 tn Or “comforted,” “consoled.”
2 Corinthians 7:7 tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “We were encouraged.”
2 Corinthians 7:7 tn Or “comfort,” “consolation.”
2 Corinthians 7:7 tn Grk “by the encouragement with which he was encouraged by you.” The passive construction was translated as an active one in keeping with contemporary English style, and the repeated word “encouraged” was replaced in the translation by “gave” to avoid redundancy in the translation.
2 Corinthians 7:7 tn Or “your grieving,” “your deep sorrow.”
2 Corinthians 7:7 tn Or “your zeal.”
2 Corinthians 7:8 tn Grk “if I grieved you.”
2 Corinthians 7:8 sn My letter. Paul is referring to the “severe” letter mentioned in 2 Cor 2:4.
2 Corinthians 7:8 tn Grk “I do not regret”; direct objects in Greek must often be supplied from the context. Here one could simply supply “it,” but since Paul is referring to the effects of his previous letter, clarity is improved if “having written it” is supplied.
2 Corinthians 7:8 tn Grk “I did regret”; the direct object “it” must be supplied from the context.
2 Corinthians 7:8 tc A few significant mss (P^46c B D* it sa) lack γάρ (gar, “for”), while the majority of witnesses have it (א C D¹ F G Ψ 0243 33 1739 1881 M sy bo). Even though P^46* omits γάρ, it has the same sense (viz., a subordinate clause) because it reads the participle βλέπων (blepōn, “seeing”; the Vulgate does the same). A decision is difficult because although the overwhelming external evidence is on the side of the conjunction, the lack of γάρ is a significantly harder reading, for the whole clause is something of an anacoluthon. Without the conjunction, the sentence reads more harshly. This would fit with Paul’s “vehemence of spirit” (A. T. Robertson, A Grammar of the Greek New Testament, 435) that is found especially in 2 Corinthians and Galatians. However, the mss that omit the conjunction are prone to such tendencies at times. In this instance, the conjunction should probably stand.
2 Corinthians 7:8 tn Grk “my letter grieved you.”
2 Corinthians 7:9 tn Grk “were grieved” (so also twice later in the verse).
2 Corinthians 7:9 tn Grk “corresponding to God,” that is, corresponding to God’s will (κατὰ θεόν, kata theon). The same phrase occurs in vv. 10 and 11.
2 Corinthians 7:9 tn Grk “so that you did not suffer loss.”
2 Corinthians 7:11 tn Grk “this very thing, to be grieved.”
2 Corinthians 7:11 tn The words “of yourselves” are not in the Greek text but are implied.
2 Corinthians 7:11 sn What indignation refers to the Corinthians’ indignation at the offender.
2 Corinthians 7:11 tn Or “what zeal.”
2 Corinthians 7:11 sn That is, punishment for the offender.
2 Corinthians 7:12 tn Grk “but in order that your eagerness on our behalf might be revealed to you.”
2 Corinthians 7:13 tn Or “all of you have put his mind at ease.”
2 Corinthians 7:14 tn Grk “I have not been put to shame”; the words “by you” are not in the Greek text but are implied.
2 Corinthians 7:14 tn Grk “just as we spoke everything to you in truth.”
2 Corinthians 7:14 tn The words “about you” are not in the Greek text but are implied.
2 Corinthians 7:15 tn Or “is all the more.”

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Psalm 30[a]

A psalm, a song used at the dedication of the temple;[b] by David.

Footnotes

ע (Ayin)

פ (Pe)

The Prophet Speaks

צ (Tsade)

Jerusalem Speaks

ק (Qof)

ר (Resh)

ש (Sin/Shin)

ת (Tav)

Footnotes

A Letter That Caused Sadness

Footnotes

Psalm 30^[a]

A psalm, a song used at the dedication of the temple;^[b] by David.