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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 146

Psalm 146^[a]

146 Praise the Lord.
Praise the Lord, O my soul.
²I will praise the Lord as long as I live.
I will sing praises to my God as long as I exist.
³Do not trust in princes,
or in human beings, who cannot deliver.^[b]
⁴Their life’s breath departs, they return to the ground.
On that day their plans die.^[c]
⁵How blessed is the one whose helper is the God of Jacob,
whose hope is in the Lord his God,
⁶the one who made heaven and earth,
the sea, and all that is in them,
who remains forever faithful,^[d]
⁷vindicates the oppressed,^[e]
and gives food to the hungry.
The Lord releases the imprisoned.
⁸The Lord gives sight to the blind.
The Lord lifts up all who are bent over.^[f]
The Lord loves the godly.
⁹The Lord protects the resident foreigner.
He lifts up the fatherless and the widow,^[g]
but he opposes the wicked.^[h]
¹⁰The Lord rules forever,
your God, O Zion, throughout the generations to come.^[i]
Praise the Lord!

Ruth 2:1-9

Ruth Works in the Field of Boaz

2 Now Naomi^[a] had a relative^[b] on her husband’s side of the family named Boaz. He was a wealthy, prominent man from the clan of Elimelech.^[c] ²One day Ruth the Moabite said to Naomi, “Let me go^[d] to the fields so I can gather^[e] grain behind whoever permits me to do so.”^[f] Naomi^[g] replied, “You may go, my daughter.” ³So Ruth^[h] went and gathered grain in the fields^[i] behind the harvesters. Now she just happened to end up^[j] in the portion of the field belonging to Boaz, who was from the clan of Elimelech.

Boaz and Ruth Meet

⁴Now at that very moment,^[k] Boaz arrived from Bethlehem and greeted^[l] the harvesters, “May the Lord be with you!” They replied,^[m] “May the Lord bless you!” ⁵Boaz asked^[n] his servant^[o] in charge of the harvesters, “To whom does this young woman belong?”^[p] ⁶The servant in charge of the harvesters replied, “She’s the young Moabite woman who came back with Naomi from the region of Moab. ⁷She asked,^[q] ‘May I follow the harvesters and gather grain^[r] among the bundles?’^[s] Since she arrived she has been working hard^[t] from this morning until now^[u]—except for^[v] sitting^[w] in the resting hut^[x] a short time.”^[y]

⁸So Boaz said to Ruth, “Listen carefully,^[z] my dear!^[aa] Do not leave to gather grain in another field. You need not^[ab] go beyond the limits of this field. You may go along beside^[ac] my female workers.^[ad] ⁹Take note of^[ae] the field where the men^[af] are harvesting and follow behind with the female workers.^[ag] I will tell the men^[ah] to leave you alone.^[ai] When you are thirsty, you may go to^[aj] the water jars^[ak] and drink some of the water^[al] the servants draw.”^[am]

Footnotes

Ruth 2:1 tn The disjunctive clause (note the vav [ו] + prepositional phrase structure) provides background information essential to the following narrative.
Ruth 2:1 tc The marginal reading (Qere) is מוֹדַע (modaʿ, “relative”), while the consonantal text (Kethib) has מְיֻדָּע (mᵉyuddaʿ, “friend”). The textual variant was probably caused by orthographic confusion between consonantal מְיֻדָּע and מוֹדַע. Virtually all English versions follow the marginal reading (Qere), e.g., KJV, NAB, NASB, NRSV “kinsman”; NIV, NCV, NLT “relative.”
Ruth 2:1 tn Heb “and [there was] to Naomi a relative, to her husband, a man mighty in substance, from the clan of Elimelech, and his name [was] Boaz.”
Ruth 2:2 tn The cohortative here (“Let me go”) expresses Ruth’s request. Note Naomi’s response, in which she gives Ruth permission to go to the field.
Ruth 2:2 tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.
Ruth 2:2 tn Heb “anyone in whose eyes I may find favor” (ASV, NIV similar). The expression אֶמְצָא־חֵן בְּעֵינָיו (ʾemtsaʾ khen b^eʿenayv, “to find favor in the eyes of [someone]”) appears in Ruth 2:2, 10, 13. It is most often used when a subordinate or servant requests permission for something from a superior (BDB 336 s.v. חֵן). Ruth will play the role of the subordinate servant, seeking permission from a landowner, who then could show benevolence by granting her request to glean in his field behind the harvest workers.
Ruth 2:2 tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
Ruth 2:3 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
Ruth 2:3 tn Heb “and she went and entered [a field] and gleaned in the field behind the harvesters.” Cf. KJV, NASB, NRSV “the reapers”; TEV “the workers.”
Ruth 2:3 sn The text is written from Ruth’s limited perspective. As far as she was concerned, she randomly picked a spot in the field. But God was providentially at work and led her to the portion of the field belonging to Boaz, who, as a near relative of Elimelech, was a potential benefactor.
Ruth 2:4 tn Heb “and look”; NIV, NRSV “Just then.” The narrator invites the audience into the story, describing Boaz’s arrival as if it were witnessed by the audience.
Ruth 2:4 tn Heb “said to.” Context indicates that the following expression is a greeting, the first thing Boaz says to his workers.
Ruth 2:4 tn Heb “said to him.” For stylistic reasons “replied” is used in the present translation.
Ruth 2:5 tn Heb “said to.” Since what follows is a question, “asked” is appropriate in this context.
Ruth 2:5 tn Heb “young man.” Cf. NAB “overseer”; NIV, NLT “foreman.”
Ruth 2:5 sn In this patriarchal culture Ruth would “belong” to either her father (if unmarried) or her husband (if married).
Ruth 2:7 tn Heb “said.” What follows is a question, so “asked” is used in the translation.
Ruth 2:7 tn On the use of the perfect with vav consecutive after the cohortative, see IBHS 530 §32.2.2b.
Ruth 2:7 tn Heb “May I glean and gather among the bundles behind the harvesters?” Others translate, “May I glean and gather [grain] in bundles behind the harvesters?” (cf. NAB; see F. W. Bush, Ruth, Esther [WBC], 117). For discussion of the terminology and process of harvesting, see O. Borowski, Agriculture in Iron Age Israel, 59-61.
Ruth 2:7 tn Heb “and she came and she has persisted.” The construction וַתָּבוֹא וַתַּעֲמוֹד (vattavoʾ vataʿamod) forms a dependent temporal sequence: “since she came, she has persisted.” Because עָמַד (ʿamad, “to stand, remain, persist”; BDB 764 s.v. עָמַד; HALOT 840-42 s.v. עמד) has a broad range of meanings, וַתַּעֲמוֹד has been understood in various ways: (1) Ruth had stood all morning waiting to receive permission from Boaz to glean in his field: “she has stood (here waiting)”; (2) Ruth had remained in the field all morning: “she has remained here” (NAB, NASB, NCV); and (3) Ruth had worked hard all morning: “she has worked steadily” (REB), “she has been working” (TEV, CEV), “she has been on her feet (all morning)” (JPS, NJPS, NRSV). For discussion, see F. W. Bush, Ruth, Esther (WBC), 118-19.
Ruth 2:7 tn Heb “and she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.” The syntax of the Hebrew text is awkward and the meaning uncertain. For discussion see F. W. Bush, Ruth, Esther (WBC), 118-19.
Ruth 2:7 tn Heb “except this.” The function and meaning of the demonstrative adjective זֶה (zeh, “this”) is difficult: (1) MT accentuation joins זֶה with שִׁבְתָּהּ (shivtah, “this her sitting”), suggesting that זֶה שִׁבְתָּהּ functions as subject complement (see BDB 261 s.v. זֶה 2.a and Josh 9:12). (2) Others suggest that זֶה functions as an emphasizing adverb of time (“just now”; BDB 261 s.v. 4.h) and connect it with עַתָּה (ʿattah, “now”) to form the idiom עַתָּה זֶה (ʿattah zeh, “now, just now”; BDB 261 s.v. 4.h; GKC 442-43 §136.d; see F. W. Bush, Ruth, Esther [WBC], 118-19). The entire line is translated variously: KJV “until now, (+ save ASV) that she tarried a little in the house”; NASB “she has been sitting in the house for a little while”; NIV “except for a short rest in the shelter”; NJPS “she has rested but little in the hut”; “her sitting (= resting) in the house (has only been) for a moment.” A paraphrase would be: “She came and has kept at it (= gleaning) from this morning until now, except for this: She has been sitting in the hut only a little while.” The clause as a whole is an exceptive clause: “except for this….”
Ruth 2:7 tc The MT vocalizes consonantal שבתה as שִׁבְתָּהּ (shivtah, “her sitting”; Qal infinitive construct from יָשַׁב (yashav), “to sit” + third person feminine singular suffix), apparently taking the third person feminine singular suffix as a subjective genitive: “she sat [in the hut only a little while]” (so KJV, ASV, NASB, NIV, REB, TEV, NCV, NJPS). On the other hand, LXX κατέπαυσεν (katepausen “she rested”) reflects the vocalization שָׁבְתָה (shavetah, “she rested”; Qal perfect third person feminine singular from שָׁבַת (shavat), “to rest”): “she rested [in the hut only a little while]” (so RSV, NRSV, NAB, CEV, NJB, JPS). The MT reading is more difficult and is therefore probably original.tn Heb “and she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.” The syntax of the Hebrew text is awkward here and the meaning uncertain. F. W. Bush (Ruth, Esther [WBC], 118-19) takes עָמַד (ʿamad, “to stand”) in the sense “to stay, remain,” connects זֶה (zeh, “this”) with the preceding עַתָּה (ʿattah, “now”) as an emphasizing adverb of time (“just now”), and emends שִׁבְתָּהּ הַבַּיִת (shivtah habbayit, “her sitting [in] the house”) to שָׁבְתָה (shav^etah, “she rested”), omitting הַבַּיִת (habbayit) as dittographic. Another option is to translate, “She came and has stood here from this morning until now. She’s been sitting in the house for a short time.” According to this view the servant has made Ruth wait to get permission from Boaz.
Ruth 2:7 tc Several English versions (NAB, NEB, RSV, NRSV, JB, CEV) suggest deleting MT הַבַּיִת (habbayit, lit. “the house”) due to dittography with בתה in שִׁבְתָּהּ (shivtah) which precedes; however, several ancient textual witnesses support the MT (medieval Hebrew manuscripts, Syriac, Targum). The LXX reading ἐν τῷ ἀγρῷ (en tō agrō, “in the field”) probably does not represent an alternate Hebrew textual tradition, but merely the translator’s attempt to smooth out a difficult Hebrew text.tn “[in] the house.” The noun הַבַּיִת (lit. “the house”) functions as an adverbial accusative of location, and probably refers to a “hut, shelter,” providing shade for workers in the field, such as those still used by harvesters in modern Israel (H. A. Hoffner, TDOT 2:111-15). This kind of structure is probably referred to using different terms in Isaiah 1:8, “like a shelter (כְּסֻכָּה, k^esukkah) in a vineyard, like a hut (כִּמְלוּנָה, kimlunah) in a field of melons.” Some translations render הַבַּיִת (habbayit) literally as “the house” (KJV, NKJV, NASB), while others nuance it as “the shelter” (NIV, NCV, TEV, NLT).
Ruth 2:7 tn Heb “a little while.” The adjective מְעָט (m^eʿat) functions in a temporal sense (“a little while”; e.g., Job 24:24) or a comparative sense (“a little bit”); see BDB 589-90 s.v. The foreman’s point is that Ruth was a hard worker who only rested a short time, or that she had only been waiting for permission for a short time (depending on how other issues in the verse are resolved).
Ruth 2:8 tn Heb “Have you not heard?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see F. W. Bush, Ruth, Esther [WBC], 119, and GKC 474 §150.e).
Ruth 2:8 tn Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. It might suggest that Boaz is older than Ruth, but not necessarily significantly so. A few English versions omit it entirely (e.g., TEV, CEV).
Ruth 2:8 tn The switch from the negative particle אַל (ʾal, see the preceding statement, “do not leave”) to לֹא (loʾ) may make this statement more emphatic. It may indicate that the statement is a policy applicable for the rest of the harvest (see v. 21).
Ruth 2:8 tn Heb “and thus you may stay close with.” The imperfect has a permissive nuance here.
Ruth 2:8 sn The female workers would come along behind those who cut the grain and bundle it up. Staying close to the female workers allowed Ruth to collect more grain than would normally be the case (see O. Borowski, Agriculture in Iron Age Israel, 61, and F. W. Bush, Ruth, Esther [WBC], 121).
Ruth 2:9 tn Heb “let your eyes be upon” (KJV, NASB similar).
Ruth 2:9 tn Heb “they.” The verb is masculine plural, indicating that the male workers are the subject here.
Ruth 2:9 tn Heb “and go after them.” The pronominal suffix (“them”) is feminine plural, indicating that the female workers are referred to here.
Ruth 2:9 tn Male servants are in view here, as the masculine plural form of the noun indicates (cf. KJV, NAB, NRSV “the young men”).
Ruth 2:9 tn Heb “Have I not commanded the servants not to touch [i.e., “harm”] you?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see v. 8). The perfect is either instantaneous, indicating completion of the action concurrent with the statement (see F. W. Bush, Ruth, Esther [WBC], 107, 121-22, who translates, “I am herewith ordering”) or emphatic/rhetorical, indicating the action is as good as done.
Ruth 2:9 tn The juxtaposition of two perfects, each with vav consecutive, here indicates a conditional sentence (see GKC 337 §112.kk).
Ruth 2:9 tn Heb “vessels (so KJV, NAB, NRSV), receptacles”; NCV “water jugs.”
Ruth 2:9 tn Heb “drink [some] of that which” (KJV similar); in the context “water” is implied.
Ruth 2:9 tn The imperfect here either indicates characteristic or typical activity, or anterior future, referring to a future action (drawing water) which logically precedes another future action (drinking).

Romans 3:21-31

²¹But now^[a] apart from the law the righteousness of God (although it is attested by the law and the prophets)^[b] has been disclosed— ²²namely, the righteousness of God through the faithfulness of Jesus Christ^[c] for all who believe. For there is no distinction, ²³for all have sinned and fall short of the glory of God. ²⁴But they are justified^[d] freely by his grace through the redemption that is in Christ Jesus. ²⁵God publicly displayed^[e] him^[f] at his death^[g] as the mercy seat^[h] accessible through faith.^[i] This was to demonstrate^[j] his righteousness, because God in his forbearance had passed over the sins previously committed.^[k] ²⁶This was^[l] also to demonstrate^[m] his righteousness in the present time, so that he would be just^[n] and the justifier of the one who lives because of Jesus’ faithfulness.^[o]

²⁷Where, then, is boasting?^[p] It is excluded! By what principle?^[q] Of works? No, but by the principle of faith! ²⁸For we consider that a person^[r] is declared righteous by faith apart from the works of the law.^[s] ²⁹Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too! ³⁰Since God is one,^[t] he will justify the circumcised by faith and the uncircumcised through faith. ³¹Do we then nullify^[u] the law through faith? Absolutely not! Instead^[v] we uphold the law.

Footnotes

Romans 3:21 tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.
Romans 3:21 tn Or “which is attested by the law and the prophets.”
Romans 3:22 tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
Romans 3:24 tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Romans 3:25 tn Or “purposed, intended.”
Romans 3:25 tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Romans 3:25 tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (en tō autou haimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (hilastērion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proetheto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).
Romans 3:25 tn The word ἱλαστήριον (hilastērion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25, ” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.
Romans 3:25 tn The prepositional phrase διὰ πίστεως (dia pisteōs) here modifies the noun ἱλαστήριον (hilastērion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV “effective through faith”).
Romans 3:25 tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Romans 3:25 tn Grk “because of the passing over of sins previously committed in the forbearance of God.”
Romans 3:26 tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
Romans 3:26 tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
Romans 3:26 tn Or “righteous.”
Romans 3:26 tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”
Romans 3:27 tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.
Romans 3:27 tn Grk “By what sort of law?”
Romans 3:28 tn Here ἄνθρωπον (anthrōpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).
Romans 3:28 tn See the note on the phrase “works of the law” in Rom 3:20.
Romans 3:30 tn Grk “but if indeed God is one.”
Romans 3:31 tn Grk “render inoperative.”
Romans 3:31 tn Grk “but” (Greek ἀλλά, alla).

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Revised Common Lectionary (Semicontinuous)

Psalm 146[a]

Footnotes

Ruth Works in the Field of Boaz

Boaz and Ruth Meet

Footnotes

Footnotes

Psalm 146^[a]