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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
New English Translation (NET)
Version
Psalm 73:1-20

Book 3 (Psalms 73-89)

Psalm 73[a]

A psalm by Asaph.

73 Certainly God is good to Israel,[b]
and to those whose motives are pure.[c]
2 But as for me, my feet almost slipped;
my feet almost slid out from under me.[d]
3 For I envied those who are proud,
as I observed[e] the prosperity[f] of the wicked.
4 For they suffer no pain;[g]
their bodies[h] are strong and well fed.[i]
5 They are immune to the trouble common to men;
they do not suffer as other men do.[j]
6 Arrogance is their necklace,[k]
and violence covers them like clothing.[l]
7 Their prosperity causes them to do wrong;[m]
their thoughts are sinful.[n]
8 They mock[o] and say evil things;[p]
they proudly threaten violence.[q]
9 They speak as if they rule in heaven,
and lay claim to the earth.[r]
10 Therefore they have more than enough food to eat,
and even suck up the water of the sea.[s]
11 They say, “How does God know what we do?
Is the Most High aware of what goes on?”[t]
12 Take a good look. This is what the wicked are like,[u]
those who always have it so easy and get richer and richer.[v]
13 I concluded,[w] “Surely in vain I have kept my motives[x] pure
and maintained a pure lifestyle.[y]
14 I suffer all day long,
and am punished every morning.”
15 If I had publicized these thoughts,[z]
I would have betrayed your people.[aa]
16 When I tried to make sense of this,
it was troubling to me.[ab]
17 Then I entered the precincts of God’s temple,[ac]
and understood the destiny of the wicked.[ad]
18 Surely[ae] you put them in slippery places;
you bring them down[af] to ruin.
19 How desolate they become in a mere moment.
Terrifying judgments make their demise complete.[ag]
20 They are like a dream after one wakes up.[ah]
O Lord, when you awake[ai] you will despise them.[aj]

Footnotes

  1. Psalm 73:1 sn Psalm 73. In this wisdom psalm the psalmist offers a personal testimony of his struggle with the age-old problem of the prosperity of the wicked. As he observed evil men prosper, he wondered if a godly lifestyle really pays off. In the midst of his discouragement, he reflected upon spiritual truths and realities. He was reminded that the prosperity of the wicked is only temporary. God will eventually vindicate his people.
  2. Psalm 73:1 tn Since the psalm appears to focus on an individual’s concerns, not the situation of Israel, this introduction may be a later addition designed to apply the psalm’s message to the entire community. To provide a better parallel with the next line, some emend the Hebrew phrase לְיִשְׂרָאֵל אֱלֹהִים (leyisra’el ʾelohim, “to Israel, God”) to אֱלֹהִים [or אֵל] לָיָּשָׁר (layyashar ʾelohim [or ʾel], “God [is good] to the upright one”).
  3. Psalm 73:1 tn Heb “to the pure of heart.”
  4. Psalm 73:2 tn The Hebrew verb normally means “to pour out,” but here it must have the nuance “to slide.”sn My feet almost slid out from under me. The language is metaphorical. As the following context makes clear, the psalmist almost “slipped” in a spiritual sense. As he began to question God’s justice, the psalmist came close to abandoning his faith.
  5. Psalm 73:3 tn The imperfect verbal form here depicts the action as continuing in a past time frame.
  6. Psalm 73:3 tn Heb “peace” (שָׁלוֹם, shalom).
  7. Psalm 73:4 tn In Isa 58:6, the only other occurrence of this word in the OT, the term refers to “bonds” or “ropes.” In Ps 73:4 it is used metaphorically of pain and suffering that restricts one’s enjoyment of life.
  8. Psalm 73:4 tn Or “bellies.”
  9. Psalm 73:4 tc Or “fat.” The MT of v. 4 reads as follows: “for there are no pains at their death, and fat [is] their body.” Since a reference to the death of the wicked seems incongruous in the immediate context (note v. 5) and premature in the argument of the psalm (see vv. 18-20, 27), some prefer to emend the text by redividing it. The term לְמוֹתָם (lemotam, “at their death”) is changed to לָמוֹ תָּם (lamo tam, “[there are no pains] to them, strong [and fat are their bodies]”). The term תָּם (tam, “complete; sound”) is used of physical beauty in Song 5:2; 6:9. This emendation is the basis for the present translation. However, in defense of the MT (the traditional Hebrew text), one may point to an Aramaic inscription from Nerab which views a painful death as a curse and a nonpainful death in one’s old age as a sign of divine favor. See ANET 661.
  10. Psalm 73:5 tn Heb “in the trouble of man they are not, and with mankind they are not afflicted.”
  11. Psalm 73:6 sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner.
  12. Psalm 73:6 tn Heb “a garment of violence covers them.” The metaphor suggests that violence is habitual for the wicked. They “wear” it like clothing; when one looks at them, violence is what one sees.
  13. Psalm 73:7 tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsaʾ, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (ʿenemo, “their eye”) to עֲוֹנָמוֹ, (ʿavonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.
  14. Psalm 73:7 tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).
  15. Psalm 73:8 tn The verb מוּק (muq, “mock”) occurs only here in the OT.
  16. Psalm 73:8 tn Heb “and speak with evil.”
  17. Psalm 73:8 tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.
  18. Psalm 73:9 tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition ב (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.
  19. Psalm 73:10 tc Heb “therefore his people return [so Qere (marginal reading); Kethib (consonantal text) has “he brings back”] to here, and waters of abundance are sucked up by them.” The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood’s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: לָכֵן יִשְׂבְעוּם לֶחֶם וּמֵי מָלֵא יָמֹצּוּ לָמוֹ (“therefore they are filled with food, and waters of abundance they suck up for themselves”). The reading יִשְׂבְעוּם לֶחֶם (yisveʿum lekhem, “they are filled with food”) assumes (1) an emendation of יָשִׁיב עַמּוֹ (yashiv ʿammo, “he will bring back his people”) to יִשְׂבְעוּם (yisveʿum, “they will be filled”; a Qal imperfect third masculine plural form from שָׂבַע [savaʿ] with enclitic mem [ם]), and (2) an emendation of הֲלֹם (halom, “to here”) to לֶחֶם (“food”). The expression “be filled/fill with food” appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form יִמָּצוּ (yimmatsu, derived from מָצָה, matsah, “drain”) is emended to a Qal form יָמֹצּוּ (yamotsu), derived from מָצַץ (matsats, “to suck”). In Isa 66:11 the verbs שָׂבַע (savaʿ; proposed in Ps 73:10a) and מָצַץ (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more.
  20. Psalm 73:11 tn Heb “How does God know? Is there knowledge with the Most High?” They appear to be practical atheists, who acknowledge God’s existence and sovereignty in theory, but deny his involvement in the world (see Pss 10:4, 11; 14:1).
  21. Psalm 73:12 tn Heb “Look, these [are] the wicked.”
  22. Psalm 73:12 tn Heb “the ones who are always at ease [who] increase wealth.”
  23. Psalm 73:13 tn The words “I concluded” are supplied in the translation. It is apparent that vv. 13-14 reflect the psalmist’s thoughts at an earlier time (see vv. 2-3), prior to the spiritual awakening he describes in vv. 17-28.
  24. Psalm 73:13 tn Heb “heart,” viewed here as the seat of one’s thoughts and motives.
  25. Psalm 73:13 tn Heb “and washed my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The reference to “hands” suggests actions.
  26. Psalm 73:15 tn Heb “If I had said, ‘I will speak out like this.’”
  27. Psalm 73:15 tn Heb “look, the generation of your sons I would have betrayed.” The phrase “generation of your [i.e., God’s] sons” occurs only here in the OT. Some equate the phrase with “generation of the godly” (Ps 14:5), “generation of the ones seeking him” (Ps 24:6), and “generation of the upright” (Ps 112:2). In Deut 14:1 the Israelites are referred to as God’s “sons.” Perhaps the psalmist refers here to those who are “Israelites” in the true sense because of their loyalty to God (note the juxtaposition of “Israel” with “the pure in heart” in v. 1).
  28. Psalm 73:16 tn Heb “and [when] I pondered to understand this, troubling it [was] in my eyes.”
  29. Psalm 73:17 tn The plural of the term מִקְדָּשׁ (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51).
  30. Psalm 73:17 tn Heb “I discerned their end.” At the temple the psalmist perhaps received an oracle of deliverance announcing his vindication and the demise of the wicked (see Ps 12) or heard songs of confidence (for example, Ps 11), wisdom psalms (for example, Pss 1, 37), and hymns (for example, Ps 112) that describe the eventual downfall of the proud and wealthy.
  31. Psalm 73:18 tn The use of the Hebrew term אַךְ (ʾakh, “surely”) here literarily counteracts its use in v. 13. The repetition draws attention to the contrast between the two statements, the first of which expresses the psalmist’s earlier despair and the second his newly discovered confidence.
  32. Psalm 73:18 tn Heb “cause them to fall.”
  33. Psalm 73:19 tn Heb “they come to an end, they are finished, from terrors.”
  34. Psalm 73:20 tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.
  35. Psalm 73:20 sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.
  36. Psalm 73:20 tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.
Proverbs 14:1-9

14 Every wise woman[a] has built[b] her household,[c]
but a foolish woman tears it down with her own hands.
2 The one who walks in his uprightness fears the Lord,[d]
but the one who is perverted in his ways[e] despises him.
3 In[f] the speech[g] of a fool is a rod for his back,[h]
but the words[i] of the wise protect them.
4 Where there are no oxen, the feeding trough is clean,
but an abundant harvest is produced by strong oxen.[j]
5 A truthful witness[k] does not lie,
but a false witness[l] breathes out lies.[m]
6 The scorner[n] sought wisdom—there was none,[o]
but understanding was easy[p] for a discerning person.
7 Walk[q] abreast with a foolish person,[r]
and you do not understand[s] wise counsel.[t]
8 The wisdom of the shrewd person[u] is to discern[v] his way,
but the folly of fools is deception.[w]
9 Fools mock[x] at reparation,[y]
but among the upright there is favor.[z]

Footnotes

  1. Proverbs 14:1 tc The verb בָּנְתָה (banetah) is singular, while the noun נָשִׁים (nashim) is plural. Because of the lack of agreement between the apparent subject and verb and because of the similar thought in Prov 9:1, the BHS editors suggest two possibilities: (1) to delete the word “women/wives” and read the line identically as Prov 9:1, or (2) to read תָּשִׂים בְּאֵיתָן (tasim beʾetan) in place of נָשִׁים בָּנְתָה (nashim banetah), meaning “Wisdom sets up her house with strength.” Without emending the consonants, the text may also be read as “wives’ wisdom has built her house,” or “she built her house with wives’ wisdom,” by reading the noun חָכְמוֹת (khokhmot) instead of the adjective חַכְמוֹת (khakhmot). The personification of Folly in the second half of the verse implies the personification of Wisdom at the beginning.tn Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים (khakhmot nashim) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10-23; 31:10-31).
  2. Proverbs 14:1 tn The perfect tense verb in the first colon and the imperfect verb in the second colon accent the antithetic parallelism. The verse contrasts Lady Wisdom and Lady Folly by painting the picture of what Wisdom has done (and by implication still benefits from) in contrast to what Folly keeps doing (to her own detriment).
  3. Proverbs 14:1 tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).
  4. Proverbs 14:2 tn Heb “fear of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as an objective genitive.
  5. Proverbs 14:2 tn Heb “crooked of ways”; NRSV “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the Lord is uprightness; the evidence of those who despise him is the devious ways.
  6. Proverbs 14:3 tn The preposition ב (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.
  7. Proverbs 14:3 sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).
  8. Proverbs 14:3 tc The MT reads גַּאֲוָה (gaʾavah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod/shoot of pride” (cf. KJV, ASV), perhaps meaning that pride sprouts from his mouth. The BHS editors suggest emending the form to גֵּוֹה (gevoh, “disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fool says will bring discipline.tn Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says.
  9. Proverbs 14:3 tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.
  10. Proverbs 14:4 tn Heb “the strength of oxen.” The genitive שׁוֹר (shor, “oxen”) functions as an attributed genitive: “strong oxen.” Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do.
  11. Proverbs 14:5 tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”
  12. Proverbs 14:5 tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”
  13. Proverbs 14:5 sn This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie—naturally. The first colon uses the verb כָּזַב (kazav, “to lie”) and the second colon uses the noun כָּזָב (kazav, “lie; falsehood”).
  14. Proverbs 14:6 sn The “scorner” (לֵץ, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs, 149).
  15. Proverbs 14:6 sn It is not that wisdom was unavailable (as if in contradiction to Prov 8). Instead the proverb enters the point of view of the person characterized by derision and scoffing. From their perspective it wasn’t there. As observers we see that the scorner did not find wisdom because of a haughty attitude. Perhaps the proverb is given in a past time reference because it also pictures a person is done with seeking wisdom. They looked. It wasn’t there. They stopped looking.
  16. Proverbs 14:6 tn The verb קָלַל (qalal) is a stative verb meaning to “be small, insignificant, quick, easy.” Stative verbs seldom appear in the Niphal, as the verb does here. But in the Niphal they are often ingressive, “knowledge (be)came easy for the discerning.”
  17. Proverbs 14:7 tn The general meaning of the proverb is clear, to avoid association with a fool who is not a source of wisdom. But the precise way that the proverb says it is unclear. The Hebrew in the first colon has the imperative לֵךְ (lekh) “walk” followed by the compound preposition מִנֶּגֶד (minneged) “across from,” “opposite of,” or rarely “[away] from in front of [someone’s eyes].” The most common use of the preposition yields, “Walk across/abreast from a foolish person and you do not [come to] know knowledgeable lips.” Many translations interpret it to say “go/stay away from…” (e.g. NIV, ESV, NAS, KJV) while others say “enter into the presence of…” (ASV, ERV).tc Instead of לֵךְ (lekh) “walk,” the LXX reads “all,” implying the reversal of the two consonants as כֹּל (kol). The Hebrew would mean “everything is opposite of the foolish person.” This is perhaps an idiomatic way of saying that from the fool’s perspective, everything is opposed to him.
  18. Proverbs 14:7 tn Heb “a man, a stupid fellow.”
  19. Proverbs 14:7 tn As the perfect form of a stative verb, יָדַעְתָּ (yadaʿta) may be understood as present or past: thus as the result “you do not come to know” or the basis “you have not known.”tc The MT reads וּבַל־יָדַעְתָּ (uval yadaʿta, “you do not know [the lips of knowledge]).” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת (ukhele daʿat) “instruments of knowledge/discretion.” The textual variant involves wrong word division and orthographic confusion between ב (bet) and כ (kaf). The LXX reading here makes sense if its reading of the first colon is accepted (see earlier note) or if מִנֶּגֶד (minneged) is separative (“walk away from…”). Both would contrast the value of being with a fool and value of wise lips. The LXX of Proverbs can be loose, but this case seems to be the faithful rendering of a slightly different Hebrew copy. Either the LXX or the MT text could just as easily give rise to the other. Both readings are workable and both give the same general advice. Tg. Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [ICC], 285).
  20. Proverbs 14:7 tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”
  21. Proverbs 14:8 tn Or “the prudent [person]” (cf. KJV, NASB, NIV).
  22. Proverbs 14:8 tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.
  23. Proverbs 14:8 tn The word means “deception,” but some suggest “self-deception” here (W. McKane, Proverbs [OTL], 466; and D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 286); cf. NLT “fools deceive themselves.” The parallelism would favor this, but there is little support for it. The word usually means “craft practiced on others.” If the line is saying the fool is deceitful, there is only a loose antithesis between the cola.
  24. Proverbs 14:9 tn The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.
  25. Proverbs 14:9 tc The LXX reads “houses of transgressors will owe purification.” Tg. Prov 14:9 has “guilt has its home among fools,” apparently reading יָלִין (yalin, “to spend the night, dwell”) instead of יָלִיץ (yalits, “to scoff at”).tn Heb “guilt.” The word אָשָׁם (ʾasham) has a broad range of meanings: “guilt, restitution, guilt-offering.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1-6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV).
  26. Proverbs 14:9 tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.
Matthew 17:14-20

The Disciples’ Failure to Heal

14 When[a] they came to the crowd, a man came to him, knelt before him, 15 and said, “Lord, have mercy on my son, because he has seizures[b] and suffers terribly, for he often falls into the fire and into the water. 16 I brought him to your disciples, but[c] they were not able to heal him.” 17 Jesus answered,[d] “You[e] unbelieving[f] and perverse generation! How much longer must I be with you? How much longer must I endure[g] you?[h] Bring him here to me.” 18 Then[i] Jesus rebuked[j] the demon and it came out of him, and the boy was healed from that moment. 19 Then the disciples came[k] to Jesus privately and said, “Why couldn’t we cast it out?” 20 He told them, “It was because of your little faith. I tell you the truth,[l] if you have faith the size of[m] a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing[n] will be impossible for you.”[o]

Footnotes

  1. Matthew 17:14 tn Here καί (kai) has not been translated.
  2. Matthew 17:15 tn Grk “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).
  3. Matthew 17:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  4. Matthew 17:17 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
  5. Matthew 17:17 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
  6. Matthew 17:17 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
  7. Matthew 17:17 tn Or “put up with.” See Num 11:12; Isa 46:4.
  8. Matthew 17:17 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
  9. Matthew 17:18 tn Here καί (kai) has been translated as “Then.”
  10. Matthew 17:18 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  11. Matthew 17:19 tn Grk “coming, the disciples said.” The participle προσελθόντες (proselthontes) has been translated as a finite verb to make the sequence of events clear in English.
  12. Matthew 17:20 tn Grk “For truly (ἀμήν, amēn), I say to you.” Here γάρ (gar) has not been translated.
  13. Matthew 17:20 tn Grk “faith as,” “faith like.”
  14. Matthew 17:20 tn Here καί (kai) has not been translated.
  15. Matthew 17:20 tc Many significant mss (א* B Θ 0281 33 579 892* e ff1 sys,c sa) do not include 17:21 “But this kind does not go out except by prayer and fasting.” The verse is included in א2 C D L W Γ Δ ƒ1, 13 565 579 700 1241 1424 M al lat sy(p),h, but is almost certainly not original. As Metzger notes, “Since there is no satisfactory reason why the passage, if originally present in Matthew, should have been omitted in a wide variety of witnesses, and since copyists frequently inserted material derived from another Gospel, it appears that most manuscripts have been assimilated to the parallel in Mk 9.29” (TCGNT 35). The present translation follows NA28 in omitting the verse number as well, a procedure also followed by a number of other modern translations.
New English Translation (NET)

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