◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Hosea 11:1-11 (Like a mother God loves Israel); Psalm 107:1-9 43 (Give thanks to the Most High); Colossians 3:1-11 (Clothed in Christ); Luke 12:13-21 (Be rich toward God your treasure) (New English Translation)

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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

Hosea 11:1-11

Reversal of the Exodus: Return to Egypt and Exile in Assyria

11 “When Israel was a young man, I loved him like a son,^[a]
and I summoned my son^[b] out of Egypt.
²But the more I summoned^[c] them,
the farther they departed from me.^[d]
They sacrificed to the Baal idols
and burned incense to images.
³Yet it was I who led^[e] Ephraim;
I took them by the arm,
but they did not acknowledge
that I had healed them.^[f]
⁴I drew them with leather cords,^[g]
with straps of hide;^[h]
I lifted the yoke^[i] from their neck,^[j]
and gently fed them.^[k]
⁵They will return to Egypt!^[l]
Assyria will rule over them^[m]
because they refuse to repent!^[n]
⁶A sword will flash in their cities,
it will destroy the bars of their city gates,
and will devour them in their fortresses.
⁷My people are obsessed^[o] with turning away from me;^[p]
they call to Baal,^[q] but he will never exalt them!

The Divine Dilemma: Judgment or Mercy?

⁸“How can I give you up,^[r] O Ephraim?
How can I surrender you, O Israel?
How can I treat you like Admah?
How can I make you like Zeboyim?
I have had a change of heart.^[s]
All my tender compassions are aroused.^[t]
⁹I cannot carry out^[u] my fierce anger!
I cannot totally destroy Ephraim!
Because I am God, and not man—the Holy One among you—
I will not come in wrath!

God Will Restore the Exiles to Israel

¹⁰“He will roar like a lion,
and they will follow the Lord;
when he roars,
his children will come trembling^[v] from the west.
¹¹They will return in fear and trembling^[w]
like birds from Egypt,
like doves from Assyria,
and I will settle them in their homes,” declares the Lord.

Footnotes

Hosea 11:1 tn The words “like a son” are not in the Hebrew text but are necessary to clarify what sort of love is intended (cf. also NLT).
Hosea 11:1 tc The MT reads בְנִי (v^eni, “my son”); however, the LXX reflects בָנָיו (vanayv, “his sons”). The MT should be retained as original here because of internal evidence; it is much more appropriate to the context.
Hosea 11:2 tc The MT reads קָרְאוּ (qar^eʾu, “they called”; Qal perfect third person common plural from קָרַא, qaraʾ, “to call”); cf. KJV and NASB. However, the LXX and Syriac reflect כְּקָרְאִי (k^eqar^eʾi, “as I called”; preposition כְּ [kaf] + Qal infinitive construct from קָרַא + first person common singular suffix). The presence of the resumptive adverb כֵּן (ken, “even so”) in the following clause supports the alternate textual tradition reflected in the LXX and Syriac (cf. NAB, NIV, NCV, NRSV, TEV, NLT).
Hosea 11:2 tc The MT reads מִפְּנֵיהֶם (mipp^enehem, “from them”; preposition + masculine plural noun + third person masculine plural suffix); so KJV, ASV, and NASB. However, the LXX and Syriac reflect an alternate Hebrew textual tradition of מִפָּנַי הֵם (mippanay hem, “they [went away] from me”; preposition + masculine plural noun + first person common singular suffix, followed by third person masculine plural independent personal pronoun); cf. NAB, NIV, and NRSV. The textual variant was caused simply by faulty word division.
Hosea 11:3 tn Or “taught Ephraim to walk” (so ASV, NAB, NASB, NIV, NRSV). The verb תִרְגַּלְתִּי (tirgalti, “I taught [him] to walk, I led [him]”; Tiphil perfect first person common singular from רָגַל, ragal, “to walk”) is an unusual verb stem: the Tiphil (properly Taphel) is attested three times in Biblical Hebrew (Hos 11:3; Jer 12:5; 22:15) and once in Biblical Aramaic (Ezra 4:7; see GKC 153 §55.h).
Hosea 11:3 tn Or “that it was I who had healed them” (NIV and NLT are similar).
Hosea 11:4 tn Or “cords of human [kindness].” The noun אָדָם (ʾadam) is traditionally related to I אָדָם (“man”) and translated either literally or figuratively (as a metonymy of association for humane compassion): “cords of a man” (KJV, RSV margin, NASB), “cords of human kindness” (NIV, NCV), “human ties” (NJPS), and “cords of compassion” (RSV). But while it refers to humanity it rarely if ever means “humanely.” Another view sees the noun as II אָדָם (“leather”; HALOT 14 s.v. אָדָם) or possibly to be revocalized as אֹדֶם (ʾodem, “leather”; DCH rev. 1:153 s.v. אֹדֶם and 152 s.v. אָדָם II) and in parallel in this verse with II אַהֲבָה (ʾahavah, “leather”). This homonymic root is well attested in Arabic ʾadam (“skin”) and ʾadim (“tanned skin; leather”). It could fit the context of 11:4, which compares Israel to an animal: the Lord led him with leather cords, lifted the yoke from his neck, and fed him. Elsewhere, Hosea compares Israel to a stubborn cow (4:6) and harnessed heifer (10:11). It is somewhat common that the infrequent vocabulary of the Old Testament appears in poetic contexts, and this may be the case here. Richard S. Hess, “’ĀDĀM as ‘Skin’ and ‘Earth’: An Examination of Some Proposed Meanings in Biblical Hebrew,” TynBul (39) 1988: 141-42, claims that understanding the words as from the common roots is “acceptable for the context” and that taking the words as the more common roots is “the simplest and most suitable reading of the text.” HALOT cites Hans Walter Wolff for II אָדָם and II אַהֲבָה, but Hess notes that Wolff later rejected “leather” as a translation for these words in a commentary on Hosea. Hess is followed by NIDOTTE (261 s.v. אָדָם I).
Hosea 11:4 tn Or “ropes of love.” The noun אַהֲבָה (ʾahava) is traditionally related to I אַהֲבָה (“love”; BDB 13 s.v. אַהֲבָה 2). This approach is adopted by most English translations: “bands of love” (KJV, RSV), “bonds of love” (NASB), “ties of love” (NIV), and “cords of love” (NJPS). However, אַהֲבָה could derive from the homonymic root II אַהֲבָה (“leather”; HALOT 18 s.v. II אַהֲבָה). This root is attested in Arabic and Ugaritic. It might occur in the description of Solomon’s sedan chair: “upholstered with purple linen, and inlaid with leather” (Song 3:10). The context of 11:4 compares Israel to a young heifer: the Lord could lead him with leather ropes, lift the yoke from his neck, and bend down to feed him. Elsewhere, Hosea compares Israel to a stubborn cow (4:6) and a young heifer harnessed for plowing (10:11). This may be supported by the parallelism with II אָדָם (ʾadam, “leather”; HALOT 14 s.v. II אָדָם). In addition, this could be an example of a homonymic wordplay on both roots: “ropes of leather/love.” For discussions of II אַהֲבָה, see G. R. Driver, “Supposed Arabisms in the Old Testament,” JBL 55 (1936): 111; G. R. Driver, Canaanite Myths and Legends, 133; S. E. Loewenstamm, Thesaurus of the Language of the Bible, 1:39; and D. Grossberg, “Canticles 3:10 in the Light of a Homeric Analogue and Biblical Poetics,” BTB 11 (1981): 75-76. For homonymic wordplays, see W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 237-38, and J. Barr, Comparative Philology and the Text of the Old Testament, 151-55.
Hosea 11:4 tn Heb “And I was to them like those who lift a yoke.” Eugen J. Pentiuc (Long-Suffering Love, 183, n. 940) says that the Vulgate and Syriac have the singular: “as one who lifts”). BHS suggests emending עֹל (‘ol, “yoke”) to עוּל (‘ul, “suckling”), and this might have originally required only a change of pointing: עֻל. Numerous commentaries and translations (NRSV, NJB, NIV, NAB, CEB) have agreed. The NIV has, “like one who lifts a little child to the cheek.” J. Andrew Dearman (The Book of Hosea (NICOT), 283) notes that this is modern. The Latin and Syriac agree with the MT in the animal imagery. Cords and ropes suit animals. Embracing to the face is not otherwise attested in Scripture. Dearman sees parallels between Hos 11:1-4 and Exod 20:2-5, and the image can be removal of the yoke of slavery in Egypt (see Lev 26:13; Jer 2:20). A yoke was standard imagery for servitude (1 Kgs 12:4, 10-11, 14; Deut 28:48; Jer 28:14; 30:8). A harness on the jaws occurs in Isa 30:28. God’s feeding of Israel would have been in the wilderness. A yoke here would match imagery of a yoke in Hos 10:11. God removed Israel from slavery but will return it to slavery for its sin (10:11).
Hosea 11:4 tn Heb “their jaws” (so KJV, ASV, NASB). This noun (לְחִי, l^ekhiy) can also mean “cheek,” which is how the NIV, NRSV, NJB, NAB, and CEV take it here.
Hosea 11:4 tn Heb “him.” This is regarded as a collective singular by most English versions and thus translated as a plural pronoun.
Hosea 11:5 tc Or “Will they not return to Egypt?” (so NIV). Following the LXX and BHS, the MT לֹא (loʾ, “not”) should probably be read as לוֹ (lo, “to him”) and connected to the end of 11:4 rather than the beginning of 11:5. The textual confusion between לֹא and לוֹ probably reflects an unintentional scribal error due to a mistake in hearing (cf., e.g., Kethib/Qere in Ps 100:3).
Hosea 11:5 tn Heb “Assyria, he will be his [Israel’s] king” (NASB similar).
Hosea 11:5 tn Heb “return” (so KJV, ASV, NASB, NRSV). The root שׁוּב (shuv, “to turn, return”) appears at the beginning and ending of this verse, creating an inclusio. This repetition produces an ironic wordplay: because Israel refuses to “return” to God or “turn” from its sin, it will “return” to Egypt. The punishment fits the crime.
Hosea 11:7 tn The term תְלוּאִים (t^eluʾim, Qal passive participle masculine plural from תָּלָא, talaʾ, “to hang”) literally means “[My people] are hung up” (BDB 1067 s.v. תָּלָא). The verb תָּלָא // תָּלָה (“to hang”) is often used in a concrete sense to describe hanging an item on a peg (Ps 137:2; Song 4:4; Isa 22:24; Ezek 15:3; 27:10) or impaling the body of an executed criminal (Gen 40:19, 22; 41:13; Deut 21:22, 23; Josh 8:29; 10:26; 2 Sam 21:12; Esth 2:23; 5:14; 6:4; 7:9, 10; 8:7; 9:13, 14, 25). It is used figuratively here to describe Israel’s moral inability to detach itself from apostasy. Several English versions capture the sense well: “My people are bent on turning away from me” (RSV, NASB), “My people are determined to turn from me” (NIV), “My people are determined to reject me” (CEV; NLT “desert me”), “My people persist in its defection from me” (NJPS), and “they insist on turning away from me” (TEV).
Hosea 11:7 tn The first person common singular suffix on the noun מְשׁוּבָתִי (m^eshuvati; literally, “turning of me”) functions as an objective genitive: “turning away from me.”
Hosea 11:7 tc The meaning and syntax of the MT is enigmatic: וְאֶל־עַל יִקְרָאֻהוּ (v^eʾel ʾal yiqraʾuhu, “they call upwards to him”). Many English versions, including KJV, NIV, NRSV, and NLT, take the referent of “him” as the “most High.” The BHS editors suggest reading וְאֶל־בַּעַל יִקְרָא וְהוּא (v^eʾel baʿal yiqraʾ vehuʾ, “one calls to Baal, but he…”), connecting the third person masculine singular independent personal pronoun וְהוּא (v^ehuʾ, “but he…”) with the following clause. The early Greek recensions (Aquila and Symmachus), as well as the Aramaic Targum and the Vulgate, vocalized עֹל (ʿol) as “yoke” (as in 11:4): “they cry out because of [their] yoke” (a reading followed by TEV).
Hosea 11:8 tn The imperfect verbs in 11:8 function as imperfects of capability. See IBHS 564 §34.1a.
Hosea 11:8 tn The phrase נֶהְפַּךְ עָלַי לִבִּי (nehpakh ʿalay libbi) is an idiom that can be taken in two ways: (1) a tumult of emotions, not just a clash of ideas, that are afflicting a person (Lam 1:20; HALOT 253 s.v. הפך 1.c) and (2) a decisive change of policy, that is, a reversal of sentiment from amity to hatred (Exod 14:5; Ps 105:25; BDB 245 s.v. הָפַךְ 1; HALOT 253 s.v. 3). Some English versions express God’s emotional discomfort and tension over the prospect of destroying Israel: “mine heart is turned within me” (KJV), “my heart recoils within me” (RSV, NRSV), “My heart is turned over within Me” (NASB), and “My heart is torn within me” (NLT). Others stress volitional reversal of a previous decision to totally destroy Israel: “I have had a change of heart” (NJPS), “my heart is changed within me” (NIV), and “my heart will not let me do it!” (TEV). Both BDB 245 s.v. 1.b and HALOT 253 s.v. 3 suggest that the idiom describes a decisive change of heart (reversal of decision to totally destroy Israel once and for all) rather than God’s emotional turbulence, shifting back and forth between whether to destroy or spare Israel. This volitional nuance is supported by the modal function of the first person common singular imperfects in 11:8 (“I will not carry out my fierce anger…I will not destroy Ephraim…I will not come in wrath”) and by the prophetic announcement of future restoration in 11:10-11. Clearly, a dramatic reversal both in tone and in divine intention occurs between 11:5-11.
Hosea 11:8 tn The Niphal of כָּמַר (kamar) means “to grow warm, tender” (BDB 485 s.v. כָּמַר), as its use in a simile with an oven demonstrates (Lam 5:10). It is used several times to describe the arousal of the most tender affection (Gen 43:30; 1 Kgs 3:26; Hos 11:8; BDB 485 s.v. 1; HALOT 482 s.v. כמר 1). Cf. NRSV “my compassion grows warm and tender.”
Hosea 11:9 tn The three imperfect verbs function as imperfects of capability, similar to the imperfects of capability in 11:8. See IBHS 564 §34.1a.
Hosea 11:10 tn When the verb חָרַד (kharad, “to tremble”) is used with prepositions of direction, it denotes “to go or come trembling” (BDB 353 s.v. חָרַד 4; e.g., Gen 42:28; 1 Sam 13:7; 16:4; 21:2; Hos 11:10, 11). Thus, the phrase מִיָּם…וְיֶחֶרְדוּ (v^eyekher^edu…miyyam) means “to come trembling from the west” (cf. NAB “shall come frightened from the west”).
Hosea 11:11 tn For the meaning of חָרַד (harad, “to tremble”) with prepositions of direction, see 11:10 above.

Psalm 107:1-9

Book 5 (Psalms 107-150)

Psalm 107^[a]

107 Give thanks to the Lord, for he is good,
and his loyal love endures.^[b]
²Let those delivered by the Lord speak out,^[c]
those whom he delivered^[d] from the power^[e] of the enemy,
³and gathered from foreign lands,^[f]
from east and west,
from north and south.
⁴They wandered through the wilderness, in a wasteland;^[g]
they found no road to a city in which to live.
⁵They were hungry and thirsty;
they fainted from exhaustion.^[h]
⁶They cried out to the Lord in their distress;
he delivered them from their troubles.
⁷He led them on a level road,^[i]
that they might find a city in which to live.
⁸Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people.^[j]
⁹For he has satisfied those who thirst,^[k]
and those who hunger he has filled with food.^[l]

Psalm 107:43

⁴³Whoever is wise, let him take note of these things.
Let them consider the Lord’s acts of loyal love.

Colossians 3:1-11

Exhortations to Seek the Things Above

3 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. ²Keep thinking about things above, not things on the earth, ³for you have died and your life is hidden with Christ in God. ⁴When Christ (who is your^[a] life) appears, then you too will be revealed in glory with him. ⁵So put to death whatever in your nature belongs to the earth:^[b] sexual immorality, impurity, shameful passion,^[c] evil desire, and greed which is idolatry. ⁶Because of these things the wrath of God is coming on the sons of disobedience.^[d] ⁷You also lived your lives^[e] in this way at one time, when you used to live among them. ⁸But now, put off all such things^[f] as anger, rage, malice, slander, abusive language from your mouth. ⁹Do not lie to one another since you have put off the old man with its practices ¹⁰and have been clothed with the new man^[g] that is being renewed in knowledge according to the image of the one who created it. ¹¹Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave^[h] or free, but Christ is all and in all.

Footnotes

Colossians 3:4 tc Certain mss (B^[*^] D¹ H 0278 1175 1505 1739 2464 M sy sa) read ἡμῶν (hēmōn, “our”), while others (P⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (humōn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (ὑμῶν) and following in v. 4 (ὑμεῖς, humeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.
Colossians 3:5 tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”
Colossians 3:5 tn Or “lust.”
Colossians 3:6 tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tous huious tēs apeitheias, “on the sons of disobedience”) are lacking in P⁴⁶ B b sa Cl Ambst Hier, but are found in א A C D F G H I Ψ 075 0278 33 1175 1505 1739 1881 2464 M lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |ois) of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially significant, there are other places in which B and P⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain. sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 5:6.
Colossians 3:7 tn Grk “you also walked.” The verb περιπατέω (peripateō) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).
Colossians 3:8 tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”
Colossians 3:10 sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10—reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion—they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).
Colossians 3:11 tn See the note on “fellow slave” in 1:7.

Luke 12:13-21

The Parable of the Rich Landowner

¹³Then^[a] someone from the crowd said to him, “Teacher, tell^[b] my brother to divide the inheritance with me.” ¹⁴But Jesus^[c] said to him, “Man,^[d] who made me a judge or arbitrator between you two?”^[e] ¹⁵Then^[f] he said to them, “Watch out and guard yourself from^[g] all types of greed,^[h] because one’s life does not consist in the abundance of his possessions.” ¹⁶He then^[i] told them a parable:^[j] “The land of a certain rich man produced^[k] an abundant crop, ¹⁷so^[l] he thought to himself,^[m] ‘What should I do, for I have nowhere to store my crops?’^[n] ¹⁸Then^[o] he said, ‘I^[p] will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. ¹⁹And I will say to myself,^[q] “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ ²⁰But God said to him, ‘You fool! This very night your life^[r] will be demanded back from^[s] you, but who will get what you have prepared for yourself?’^[t] ²¹So it is with the one who stores up riches for himself,^[u] but is not rich toward God.”

Footnotes

Luke 12:13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 12:13 sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.
Luke 12:14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 12:14 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.
Luke 12:14 tn The pronoun ὑμᾶς (humas) is plural, referring to both the man and his brother; thus the translation “you two.”
Luke 12:15 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 12:15 tn See L&N 13.154 for this use of the middle voice of φυλάσσω (phulassō) in this verse.
Luke 12:15 tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude—the strong desire to acquire more and more possessions and experiences.
Luke 12:16 tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
Luke 12:16 tn Grk “a parable, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
Luke 12:16 tn Or “yielded a plentiful harvest.”
Luke 12:17 tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.
Luke 12:17 tn Grk “to himself, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
Luke 12:17 sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.
Luke 12:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 12:18 sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.
Luke 12:19 tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.
Luke 12:20 tn Grk “your soul,” but ψυχή (psuchē) is frequently used of one’s physical life. It clearly has that meaning in this context.
Luke 12:20 tn Or “required back.” This term, ἀπαιτέω (apaiteō), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).
Luke 12:20 tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.
Luke 12:21 sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

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Revised Common Lectionary (Semicontinuous)

Reversal of the Exodus: Return to Egypt and Exile in Assyria

The Divine Dilemma: Judgment or Mercy?

God Will Restore the Exiles to Israel

Footnotes

Book 5 (Psalms 107-150)

Psalm 107[a]

Footnotes

Exhortations to Seek the Things Above

Footnotes

The Parable of the Rich Landowner

Footnotes

Psalm 107^[a]