◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 119:97-104 (Your words sweeter than honey); Jeremiah 26:16-24 (Jeremiah does not deserve death); 2 Timothy 2:14-26 (About the Christian life) (New English Translation)

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October 18, 2019

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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 119:97-104

מ (Mem)

⁹⁷O how I love your law!
All day long I meditate on it.
⁹⁸Your commandments^[a] make me wiser than my enemies,
for I am always aware of them.
⁹⁹I have more insight than all my teachers,
for I meditate on your rules.
¹⁰⁰I am more discerning than those older than I,
for I observe your precepts.
¹⁰¹I stay away^[b] from every evil path,
so that I might keep your instructions.^[c]
¹⁰²I do not turn aside from your regulations,
for you teach me.
¹⁰³Your words are sweeter
in my mouth than honey!^[d]
¹⁰⁴Your precepts give me discernment.
Therefore I hate all deceitful actions.^[e]

Jeremiah 26:16-24

¹⁶Then the officials and all the people rendered their verdict to the priests and the prophets. They said,^[a] “This man should not be condemned to die.^[b] For he has spoken to us under the authority of the Lord our God.”^[c] ¹⁷Then some of the elders of Judah^[d] stepped forward and spoke to all the people gathered there. They said, ¹⁸“Micah from Moresheth^[e] prophesied during the time Hezekiah was king of Judah.^[f] He told all the people of Judah, ‘The Lord of Heaven’s Armies^[g] says,

“‘Zion^[h] will become a plowed field.
Jerusalem will become a pile of rubble.
The temple mount will become a mere wooded ridge.”’^[i]

¹⁹“King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor?^[j] Did not^[k] the Lord forgo destroying them^[l] as he threatened he would? But we are on the verge of bringing great disaster on ourselves.”^[m]

²⁰Now there was another man^[n] who prophesied as the Lord’s representative^[o] against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim.^[p] ²¹When King Jehoiakim and all his bodyguards^[q] and officials heard what he was prophesying,^[r] the king sought to have him executed. But Uriah found out about it and fled to Egypt out of fear.^[s] ²²However, King Jehoiakim sent some men to Egypt, including Elnathan son of Achbor,^[t] ²³and they brought Uriah back from there.^[u] They took him to King Jehoiakim, who had him executed and had his body thrown into the burial place of the common people.^[v]

²⁴However, Ahikam son of Shaphan^[w] used his influence to keep Jeremiah from being handed over and executed by the people.^[x]

Footnotes

Jeremiah 26:16 tn Heb “Then the officials and all the people said to the priests and the prophets…”
Jeremiah 26:16 sn Contrast v. 11.
Jeremiah 26:16 tn Heb “For in the name of the Lord our God he has spoken to us.” The emphasis is on “in the name of…”sn The priests and false prophets claimed that they were speaking in the Lord’s name (i.e., as his representatives and with his authority [see 1 Sam 25:9 and 1 Kgs 21:8; cf. the study note on Jer 23:27]) and felt that Jeremiah’s claims to be doing so were false (see v. 9). Jeremiah (and the Lord) charged that the opposite was the case (cf. 14:14-15; 23:21). The officials and the people, at least at this time, accepted his claims that the Lord had sent him (vv. 12, 15).
Jeremiah 26:17 tn Heb “elders of the land.”sn The elders were important land-owning citizens, separate from the “heads” or leaders of the tribes, and were the officers and the judges. They were very influential in the judicial, political, and religious proceedings of both the cities and the state. (See, e.g., Josh 24:1; 2 Sam 19:11; 2 Kgs 23:1 for elders of Israel/Judah, and Deut 21:1-9; Ruth 4:1-2 for elders of the cities.)
Jeremiah 26:18 sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.
Jeremiah 26:18 sn Hezekiah was co-regent with his father Ahaz from 729-715 b.c. and sole ruler from 715-686 b.c. His father was a wicked king who was responsible for the incursions of the Assyrians (2 Kgs 16; 2 Chr 28). Hezekiah was a godly king, noted for his religious reforms and for his faith in the Lord in the face of the Assyrian threat (2 Kgs 18-19; 2 Chr 32:1-23). The deliverance of Jerusalem in response to his prayers of faith (2 Kgs 19:14-19, 29-36) was undoubtedly well-known to the people of Jerusalem and Judah and may have been one of the prime reasons for their misplaced trust in the inviolability of Zion/Jerusalem (see Ps 46; 76), though the people of Micah’s day already believed it too (Mic 3:11).
Jeremiah 26:18 tn Heb “Yahweh of Armies.”sn For an explanation of this title for God, see the study note on 2:19.
Jeremiah 26:18 sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the City of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).
Jeremiah 26:18 sn There is irony involved in this statement. The text reads literally, “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship, with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!
Jeremiah 26:19 tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.
Jeremiah 26:19 tn The interrogative he (הַ) with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.
Jeremiah 26:19 tn For the translation of the terms involved here, see the translator’s note on 18:8.
Jeremiah 26:19 tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.
Jeremiah 26:20 sn This is a brief, parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. Since it is disjunctive or parenthetical, it is unclear whether this incident happened before or after that being reported in the main narrative. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative about Jeremiah to show any involvement by Jehoiakim. This was a “lynch mob,” instigated by the priests and false prophets, that was stymied by the royal officials, supported by some of the elders of Judah.
Jeremiah 26:20 tn Heb “in the name of the Lord,” i.e., as his representative and claiming his authority. See the study note on v. 16.
Jeremiah 26:20 tn Heb “Now also a man was prophesying in the name of the Lord, Uriah son of…, and he prophesied against this city and against this land according to all the words of Jeremiah.” The long Hebrew sentence has been broken up in conformity with contemporary English style. The major emphasis is brought out by putting his prophesying first, then identifying him.
Jeremiah 26:21 tn Heb “all his mighty men/soldiers.” It is unlikely that this included all the army. It more likely was the palace guards or royal bodyguards (see 2 Sam 23, where the same word is used of David’s elite corps).
Jeremiah 26:21 tn Heb “his words.”
Jeremiah 26:21 tn Heb “But Uriah heard and feared and fled and entered Egypt.”
Jeremiah 26:22 sn Elnathan son of Achbor was one of the officials who urged Jeremiah and Baruch to hide after they heard Jeremiah’s prophecies read before them (Jer 36:11-19). He was also one of the officials who urged Jehoiakim not to burn the scroll containing Jeremiah’s prophecies (Jer 36:25). He may have been Jehoiakim’s father-in-law (2 Kgs 24:6, 8).
Jeremiah 26:23 tn Heb “from Egypt.”sn A standard part of international treaties at this time was a stipulation of mutual extradition of political prisoners. Jehoiakim was a vassal of Pharaoh Necho (see 2 Kgs 23:34-35) and undoubtedly had such a treaty with him.
Jeremiah 26:23 sn The burial place of the common people was the public burial grounds, distinct from the family tombs, where poor people without any distinction were buried. It was in the Kidron Valley east of Jerusalem (2 Kgs 23:6). The intent of reporting this is to show the ruthlessness of Jehoiakim.
Jeremiah 26:24 sn Ahikam son of Shaphan was an official during the reign of Jehoiakim’s father, Josiah (2 Kgs 22:12, 14). He was also the father of Gedaliah, who became governor of Judah after the fall of Jerusalem (Jer 40:5). The particle at the beginning of the verse is meant to contrast the actions of this man with the actions of Jehoiakim. The impression created by this verse is that it took more than just the royal officials’ opinion and the elders’ warnings to keep the priests and prophets from swaying popular opinion to put Jeremiah to death.
Jeremiah 26:24 tn Heb “Nevertheless, the hand of Ahikam son of Shaphan was with Jeremiah so that he would not be given [even more literally, “so as not to give him”] into the hand of the people to kill him.” “Hand” is often used for “aid,” “support,” “influence,” “power,” or “control.”

2 Timothy 2:14-26

Dealing with False Teachers

¹⁴Remind people^[a] of these things and solemnly charge them^[b] before the Lord^[c] not to wrangle over words. This is of no benefit; it just brings ruin on those who listen.^[d] ¹⁵Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.^[e] ¹⁶But avoid profane chatter,^[f] because those occupied with it will stray further and further into ungodliness,^[g] ¹⁷and their message will spread its infection^[h] like gangrene. Hymenaeus and Philetus are in this group.^[i] ¹⁸They have strayed from the truth^[j] by saying that the resurrection has already occurred, and they are undermining some people’s faith. ¹⁹However, God’s solid foundation remains standing, bearing this seal: “The Lord knows those who are his,”^[k] and “Everyone who confesses the name of the Lord^[l] must turn away from evil.”

²⁰Now in a wealthy home^[m] there are not only gold and silver vessels, but also ones made of wood and of clay, and some are for honorable use, but others for ignoble use.^[n] ²¹So if someone cleanses himself of such behavior,^[o] he will be a vessel for honorable use, set apart, useful for the Master, prepared for every good work. ²²But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others^[p] who call on the Lord from a pure heart.^[q] ²³But reject foolish and ignorant^[r] controversies, because you know they breed infighting.^[s] ²⁴And the Lord’s slave^[t] must not engage in heated disputes^[u] but be kind toward all, an apt teacher, patient, ²⁵correcting^[v] opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth^[w] ²⁶and they will come to their senses and escape the devil’s trap where they are held captive^[x] to do his will.^[y]

Footnotes

2 Timothy 2:14 tn Grk “remind of these things,” implying “them” or “people” as the object.
2 Timothy 2:14 tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomenos) has been translated as a finite verb due to requirements of contemporary English style.
2 Timothy 2:14 tc ‡ Most witnesses (A D Ψ 048 1241 [1505] 1739 1881 M al sy SBL) have κυρίου (kuriou, “Lord”) instead of θεοῦ (theou, “God”) here, while a few have Χριστοῦ (Christou, “Christ”; 206 429 1758). θεοῦ, however, is well supported by א C F G I 614 629 630 1175 al. Internally, the Pastorals never elsewhere use the expression ἐνώπιον κυρίου (enōpion kuriou, “before the Lord”), but consistently use ἐνώπιον θεοῦ (“before God”; cf. 1 Tim 2:3; 5:4, 21; 6:13; 2 Tim 4:1). But this fact could be argued both ways: The author’s style may be in view, or scribes may have adjusted the wording to conform it to the Pastorals’ otherwise universal expression. Further, only twice in the NT (Jas 4:10 [v.l. θεοῦ]; Rev 11:4 [v.l. θεοῦ]) does the expression ἐνώπιον κυρίου occur. That such an expression is not found in the corpus Paulinum seems to be sufficient impetus for scribes to change the wording here. Thus, although the external evidence is somewhat on the side of θεοῦ, the internal evidence is on the side of κυρίου. A decision is difficult, but κυρίου is the preferred reading.
2 Timothy 2:14 tn Grk “[it is] beneficial for nothing, for the ruin of those who listen.”
2 Timothy 2:15 sn Accurately is a figure of speech that literally means something like “cutting a straight road.” In regard to the message of truth, it means “correctly handling” or “imparting it without deviation.”
2 Timothy 2:16 sn Profane chatter was apparently a characteristic of the false teachers in Ephesus (cf. 1 Tim 1:3-4; 4:7; 6:20).
2 Timothy 2:16 tn Grk “they [who engage in it] will progress even more in ungodliness.”
2 Timothy 2:17 tn Or “eat away.”
2 Timothy 2:17 tn Grk “of whom are Hymenaeus and Philetus.” Because of the length and complexity of the Greek sentence, this last clause has been made a new sentence in the translation.
2 Timothy 2:18 tn Grk “have deviated concerning the truth.”
2 Timothy 2:19 sn A quotation from Num 16:5.
2 Timothy 2:19 tn Grk “names the name of the Lord.”
2 Timothy 2:20 tn Grk “a great house.”
2 Timothy 2:20 tn Grk “for dishonor,” probably referring to vessels used for refuse or excrement.
2 Timothy 2:21 tn Grk “from these,” alluding to the errors and deeds of the false teachers described in vv. 14-19.
2 Timothy 2:22 tn Grk “and peace, with those.”
2 Timothy 2:22 sn In company with others who call on the Lord from a pure heart alludes to the value of the community of believers for the development of Christian virtues.
2 Timothy 2:23 tn Or “uninstructed,” “silly.”
2 Timothy 2:23 tn Or “fights,” although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although “quarrel” is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement.
2 Timothy 2:24 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
2 Timothy 2:24 tn Grk “must not fight” or “must not quarrel.” The Greek verb is related to the noun translated “infighting” in v. 23.
2 Timothy 2:25 sn Correcting is the word for “child-training” or “discipline.” It is often positive (training, educating) but here denotes the negative side (correcting, disciplining).
2 Timothy 2:25 tn Grk “repentance unto knowledge of the truth.”
2 Timothy 2:26 tn Grk “having been captured by him.”
2 Timothy 2:26 tn Grk “for that one’s will,” referring to the devil, but with a different pronoun than in the previous phrase “by him.” Some have construed “for his will” with the earlier verb and referred the pronoun to God: “come to their senses and escape the devil’s trap (though they have been captured by him) in order to do His will.” In Classical Greek the shift in pronouns would suggest this, but in Koine Greek this change is not significant. The more natural sense is a reference to the devil’s will.

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

מ (Mem)

Footnotes

Footnotes

Dealing with False Teachers

Footnotes