◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 119:137-144 (Grant me understanding); Jeremiah 33:14-26 (The righteous Branch); 2 Corinthians 1:1-11 (Shared suffering unshaken hope) (New English Translation)

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October 31, 1968

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Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.

Duration: 1245 days

Psalm 119:137-144

צ (Tsade)

¹³⁷You are just, O Lord,
and your judgments are fair.
¹³⁸The rules you impose are just,^[a]
and absolutely reliable.
¹³⁹My zeal^[b] consumes^[c] me,
for my enemies forget your instructions.^[d]
¹⁴⁰Your word is absolutely pure,
and your servant loves it.
¹⁴¹I am insignificant and despised,
yet I do not forget your precepts.
¹⁴²Your justice endures,^[e]
and your law is reliable.^[f]
¹⁴³Distress and hardship confront^[g] me,
yet I find delight in your commands.
¹⁴⁴Your rules remain just.^[h]
Give me insight so that I can live.^[i]

Jeremiah 33:14-26

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

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

“‘He will do what is just and right in the land. ¹⁶Under his rule Judah will enjoy safety^[d] and Jerusalem will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.”^[e] ¹⁷For I, the Lord, promise: “David will never lack a successor to occupy^[f] the throne over the nation of Israel.^[g] ¹⁸Nor will the Levitical priests ever lack someone to stand before me and continually offer up burnt offerings, sacrifice cereal offerings, and offer the other sacrifices.”’”^[h]

¹⁹The Lord’s message came to Jeremiah another time:^[i] ²⁰“I, the Lord, make the following promise:^[j] ‘I have made a covenant with the day^[k] and with the night that they will always come at their proper times. Only if you people^[l] could break that covenant ²¹could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me.^[m] ²²I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands that are on the seashore.’”^[n]

²³The Lord’s message came to Jeremiah another time:^[o] ²⁴“You have surely noticed what these people are saying, haven’t you? They are saying,^[p] ‘The Lord has rejected the two families of Israel and Judah^[q] that he chose.’ So they have little regard that my people will ever again be a nation.^[r] ²⁵But I, the Lord, make the following promise:^[s] ‘I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. ²⁶Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed,^[t] I will restore them^[u] and show mercy to them.’”

Footnotes

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.
Jeremiah 33:17 tn Heb “a man shall not be cut off to David [i.e., belonging to the Davidic line] sitting on the throne of the house of Israel.”
Jeremiah 33:17 sn It should be noted once again that the reference is to all Israel, not just to Judah (cf. Jer 23:5-6; 30:9).
Jeremiah 33:18 tn Heb “And to the Levites, the priests [= the Levitical priests, the apposition in place of the adjective], there will not be cut off a man from before me who offers up burnt offering, sacrifices a cereal offering, or makes a sacrifice, all the days.”
Jeremiah 33:19 tn Or perhaps “further.” This may be a continuation of “the second time” (see v. 1).
Jeremiah 33:20 tn Heb “Thus says the Lord.” However, the Lord is speaking, so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21-22) and the Levites based on a contrary-to-fact condition (v. 20). See, further, the translator’s note at the end of the next verse for explanation of the English structure adopted here.
Jeremiah 33:20 tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here, in v. 25, and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).
Jeremiah 33:20 tn Heb “you.” The pronoun is plural as in 32:36, 43 and 33:10.
Jeremiah 33:21 tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the Lord, ‘If you can break my covenant with the day and my covenant with the night so that there is not to be daytime and night in their proper time, then also my covenant can be broken with my servant David so that there is not to him a son reigning upon his throne, and also [my covenant can be broken] with the Levites [so there are not] priests who minister to me.” The two phrases in brackets are elliptical, the first serving double duty for the prepositional phrase “with the Levites” as well as “with David” and the second serving double duty with the noun “priests,” which parallels “a son.” The noun “priests” is not serving here as appositional because that phrase is always “the priests, the Levites,” never “the Levites, the priests.”sn This refers to a reaffirmation of the Davidic covenant (cf., e.g., 2 Sam 7:11-16, 25-29; Ps 89:3-4, 19-29) and God’s covenant with the Levites (cf. Num 25:10-13; Mal 2:4-6; Deut 32:8-11).
Jeremiah 33:22 tn Heb “Just as the stars in the sky cannot be numbered and the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.sn Context makes it clear that what is in view is an innumerable line of descendants from the righteous ruler that the Lord raises up over Israel and Judah after their regathering and restoration to the land. What is in view, then, is a reinstitution or reinstatement of the Davidic covenant of grant, the perpetual right of the Davidic dynasty to rule over the nation of Israel for all time (see also v. 26). This is guaranteed by the creation order, which is the object of both God’s creative decree (Gen 1:14-19) and his covenant with Noah after the flood (Gen 8:22). (For further discussion on the nature of a covenant of grant see the study note on 32:40.) The rejection of the lines of Jehoiakim (36:30) and Jeconiah (22:30) and the certain captivity and death of Zedekiah (32:4) may have called into question the continuance of the Davidic promise, which always had a certain conditional nature to it (cf. 1 Kgs 2:4; 8:25; 9:5). This promise and this guarantee show that the covenant of grant still stands and will ultimately find its fulfillment. Because this promise never found its fulfillment after the return from exile, it is left to the NT to show how it is fulfilled (cf., e.g., Matt 1:1-17, where it is emphasized that Jesus is the son [and heir] of both Abraham and David).
Jeremiah 33:23 tn Or perhaps “further.” This may be a continuation of “the second time” (see vv. 1, 19).
Jeremiah 33:24 tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.
Jeremiah 33:24 tn Heb “The two families which the Lord chose, he has rejected them.” This is an example of an object prepositioned before the verb and resumed by a redundant pronoun to throw emphasis of focus on it (called casus pendens in the grammars; cf. GKC 458 §143.d). Some commentators identify the “two families” as those of David and Levi mentioned in the previous verses, and some identify them as the families of the Israelites and of David mentioned in the next verse. However, the next clause in this verse and the emphasis on the restoration and regathering of Israel and Judah in this section (cf. 33:7, 14) show that the reference is to Israel and Judah (see also 30:3, 4; 31:27, 31 and 3:18).
Jeremiah 33:24 tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” Some take the phrase “before them” as an estimation, a mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). See BDB s.v. עוֹד 1.a[b] or 1.b for the usage of עוֹד [ʿod] here). “They” of “they disdain” are the surrounding Gentile nations.
Jeremiah 33:25 tn Heb “Thus says the Lord.” See the translator’s note at the beginning of v. 20 for the style adopted here. Here the promise is in v. 26, following the contrary-to-fact condition in v. 25. The Hebrew text of vv. 25-26 reads, “Thus says the Lord, “If I have not established my covenant with day and night, statutes of heaven and earth, also the seed of Jacob and David my servant I could reject, from taking from his seed rulers over the seed of Abraham…” The syntax of the original is a little awkward because it involves the verbs “establish” and “reject” governing different objects, the first governing “my covenant,” with “statutes” in apposition, and the second governing two dissimilar objects, “the seed of Jacob” and “my servant David from taking [so as not to take].” The translation has sought to remove these awkward syntactical constructions and also break down the long, complex original sentence in such a way as to retain its original intent, i.e., the guarantee of the continuance of the seed of Jacob and of the rule of a line of David’s descendants over them, based on the fixed order of God’s creation decrees.
Jeremiah 33:26 tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).
Jeremiah 33:26 tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. Restoration has been the emphasis in this section, which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment, but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration, though rare up to this point, have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).

2 Corinthians 1:1-11

Salutation

1 From Paul,^[a] an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, with all the saints who are in all Achaia.^[b] ²Grace and peace to you^[c] from God our Father and the Lord Jesus Christ!

Thanksgiving for God’s Comfort

³Blessed is^[d] the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, ⁴who comforts us in all our troubles^[e] so that we may be able to comfort those experiencing any trouble^[f] with the comfort with which we ourselves are comforted by God. ⁵For just as the sufferings^[g] of Christ^[h] overflow^[i] toward us, so also our comfort through Christ overflows to you.^[j] ⁶But if we are afflicted,^[k] it is for your comfort and salvation; if we are comforted, it is for your comfort that you experience in your patient endurance of the same sufferings that we also suffer. ⁷And our hope for you is steadfast because we know that as you share in^[l] our sufferings, so also you will share in^[m] our comfort. ⁸For we do not want you to be unaware, brothers and sisters,^[n] regarding the affliction that happened to us in the province of Asia,^[o] that we were burdened excessively, beyond our strength, so that we despaired even of living. ⁹Indeed we felt as if the sentence of death had been passed against us,^[p] so that we would not trust in ourselves^[q] but in God who raises the dead. ¹⁰He^[r] delivered us from so great a risk of death, and he will deliver us. We have set our hope on him^[s] that^[t] he will deliver us yet again, ¹¹as you also join in helping us by prayer, so that many people may give thanks to God^[u] on our behalf for the gracious gift given to us through the help of many.

Footnotes

2 Corinthians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2 Corinthians 1:1 tn Or “are throughout Achaia.”
2 Corinthians 1:2 tn Grk “Grace to you and peace.”
2 Corinthians 1:3 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (eulogētos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response. When considered as a whole, although a decision is difficult, the general Pauline style of beginning with statements and moving to obligations argues for the indicative. Cf. also Eph 1:3; 1 Pet 1:3.
2 Corinthians 1:4 tn Or “our trials”; traditionally, “our affliction.” The term θλῖψις (thlipsis) refers to trouble (including persecution) that involves direct suffering (L&N 22.2).
2 Corinthians 1:4 tn Or “any trials”; traditionally, “any affliction.”
2 Corinthians 1:5 tn This Greek word translated “sufferings” here (πάθημα, pathēma) is a different one than the one Paul uses for his own afflictions/persecutions (θλῖψις, thlipsis) in v. 4.
2 Corinthians 1:5 tn I.e., suffering incurred by Paul as a consequence of his relationship to Christ. The genitive could be considered to have a causative nuance here.
2 Corinthians 1:5 tn Traditionally, “abound” (here and throughout this section).
2 Corinthians 1:5 tn The words “to you” are not in the Greek text, but are implied by the statements in the following verse.
2 Corinthians 1:6 tn Or “are troubled.”
2 Corinthians 1:7 tn Grk “as you are sharers in.”
2 Corinthians 1:7 tn Grk “will be sharers in.”
2 Corinthians 1:8 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1., where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
2 Corinthians 1:8 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
2 Corinthians 1:9 tn Grk “we ourselves had the sentence of death within ourselves.” Here ἀπόκριμα (apokrima) is being used figuratively; no actual official verdict had been given, but in light of all the difficulties that Paul and his colleagues had suffered, it seemed to them as though such an official verdict had been rendered against them (L&N 56.26).
2 Corinthians 1:9 tn Or “might not put confidence in ourselves.”
2 Corinthians 1:10 tn Because of the length and complexity of the Greek sentence, the relative clause “who delivered us…” was made a separate sentence in the translation.
2 Corinthians 1:10 tn Grk “deliver us, on whom we have set our hope.”
2 Corinthians 1:10 tc Several significant witnesses, especially Alexandrian (P⁴⁶ B D* 0121 0243 1739 1881 Did), lack ὅτι (hoti, “that”) here, while others, most notably Western (D¹ F G 104 630 1505 ar b sy^h Or Ambst), lack ἔτι (eti, “yet”). Most mss, including significant Alexandrians (א A C D² Ψ 33 M f t vg), have the full expression ὅτι καὶ ἔτι (hoti kai eti). Although the predominantly Alexandrian reading has much to commend it, the fact that either ὅτι or ἔτι has been dropped, while the καί has been retained, suggests that the initial text had ὅτι καὶ ἔτι, and that either particle dropped out intentionally for stylistic reasons. (F and G have the order καί ὅτι, suggesting that in their archetype the ἔτι was unintentionally dropped due to homoioteleuton.) If, however, ὅτι is not authentic, v. 10b should be translated “We have set our hope on him, and he will deliver us again.” Overall, a decision is difficult, but preference should be given to ὅτι καὶ ἔτι.
2 Corinthians 1:11 tn Grk “so that thanks may be given by many.” The words “to God” are not in the Greek text, but are implied. The passive construction has been converted to an active one for clarity, in keeping with contemporary English style.

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

צ (Tsade)

Footnotes

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

Footnotes

Salutation

Thanksgiving for God’s Comfort

Footnotes