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September 28, 2022

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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 119:49-56

ז (Zayin)

⁴⁹Remember your word to your servant,
for you have given me hope.
⁵⁰This^[a] is what comforts me in my trouble,
for your promise revives me.^[b]
⁵¹Arrogant people do nothing but scoff at me.^[c]
Yet I do not turn aside from your law.
⁵²I remember your ancient regulations,^[d]
O Lord, and console myself.^[e]
⁵³Rage takes hold of me because of the wicked,
those who reject your law.
⁵⁴Your statutes have been my songs^[f]
in the house where I live.^[g]
⁵⁵I remember your name during the night, O Lord,
and I will keep^[h] your law.
⁵⁶This^[i] has been my practice,
for I observe your precepts.

Jeremiah 33:1-13

The Lord Promises a Second Time to Restore Israel and Judah

33 The Lord’s message came to Jeremiah a second time^[a] while he was still confined in the courtyard of the guardhouse. ²“I, the Lord, do these things. I, the Lord, form the plan to bring them about.^[b] I am known as the Lord. I say to you, ³‘Call on me in prayer and I will answer you. I will show you great and mysterious^[c] things that you still do not know about.’ ⁴For I, the Lord God of Israel, have something more to say about the houses in this city and the royal buildings of Judah that have been torn down for defenses against the siege ramps and military incursions of the Babylonians:^[d] ⁵‘The defenders of the city will go out and fight with the Babylonians.^[e] But they will only fill those houses and buildings with the dead bodies of the people that I will kill in my anger and my wrath.^[f] That will happen because I have decided to turn my back on^[g] this city on account of the wicked things they have done.^[h] ⁶But I will most surely^[i] heal the wounds of this city and restore it and its people to health.^[j] I will show them abundant^[k] peace and security. ⁷I will restore Judah and Israel^[l] and will rebuild them as they were in days of old.^[m] ⁸I will purify them from all the sin that they committed against me. I will forgive all their sins that they committed in rebelling against me.^[n] ⁹All the nations will hear about all the good things that I will do for them. This city will bring me fame, honor, and praise before them for the joy that I bring it. The nations will tremble in awe at all the peace and prosperity that I will provide for it.’

¹⁰“I, the Lord, say:^[o] ‘You and your people are saying^[p] about this place, “It lies in ruins. There are no people or animals in it.” That is true. The towns of Judah and the streets of Jerusalem will soon be desolate, uninhabited either by people or by animals. But happy sounds will again be heard in these places. ¹¹Once again there will be sounds^[q] of joy and gladness and the glad celebrations of brides and grooms.^[r] Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord of Heaven’s Armies. For the Lord is good and his unfailing love lasts forever.”^[s] For I, the Lord, affirm^[t] that I will restore the land to what it was^[u] in days of old.’^[v]

¹²“I, the Lord of Heaven’s Armies, say:^[w] ‘This place will indeed lie in ruins. There will be no people or animals in it. But there will again be in it and in its towns sheepfolds where shepherds can rest their sheep. ¹³I, the Lord, say that shepherds will once again count their sheep as they pass into the fold.^[x] They will do this in all the towns in the hill country, the foothills,^[y] the Negev,^[z] the territory of Benjamin, the villages surrounding Jerusalem, and the towns of Judah.’^[aa]

Footnotes

Jeremiah 33:1 sn The introductory statement here ties this incident in with the preceding chapter, which was the first time that the Lord spoke to him about the matters discussed here. There is no indication of how much time passed between the two incidents, though it appears that the situation has worsened somewhat (cf. v. 4).
Jeremiah 33:2 tn Or “I, the Lord, made the earth. I formed it in such a way as to firmly establish it”; Heb “Thus says the Lord who makes/does it, the Lord who forms it to establish it, whose name is the Lord.” It is unclear what the antecedent of “it” is. The Greek version supplies the object “the earth.” However, as D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 4:269, notes, this is probably a smoothing of a text that had no object other than the pronoun. No other text or version has an object other than the pronoun. It could be argued that “the earth” is to be understood as the intended referent from other contexts within the book of Jeremiah (Jer 10:12, 16; 51:15) where these verbs refer to the Lord as creator, and from the prior context in 32:17, where the Lord’s power as creator is the basis for the assertion that nothing is too hard for him. This is the object that is supplied in a number of modern English versions and commentaries. However, the use of the feminine singular pronoun in other contexts to refer to an indefinite reality that is spelled out in the preceding or following context (cf. 2 Kgs 19:25; Isa 22:11; 37:26; 44:7) lends credence to the suggestion by the committee for The Hebrew Old Testament Project that the pronoun refers to the work or plan of the Lord, a view that is reflected in the NJPS and has been adopted here. For the use of the verb “form” here in the sense of “plan,” see BDB 427 s.v. יָצַר 2.b and compare the usage in Isa 22:11 and 37:26. The best discussion of options is given in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 169-70, who see the pronoun referring ahead to the great and hidden things of v. 3. As in several other cases, our translation has opted for a first person introduction, rather than the third person of the original, because the Lord himself is speaking.
Jeremiah 33:3 tn This passive participle or adjective is normally used to describe cities or walls as “fortified” or “inaccessible.” All the lexicons, however, agree in seeing it used here metaphorically of “secret” or “mysterious” things, things that Jeremiah could not know apart from the Lord’s revelation. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 170) make the interesting observation that the word is used here in a context in which the fortifications of Jerusalem are about to fall to the Babylonians; the fortified things in God’s secret counsel fall through answer to prayer.
Jeremiah 33:4 tn Heb “the sword.” The figure has been interpreted for the sake of clarity.
Jeremiah 33:5 tn Heb “The Chaldeans.” See the study note on 21:4 for further explanation.
Jeremiah 33:5 sn This refers to the tearing down of buildings within the city to strengthen the wall or to fill gaps in it which had been created by the Babylonian battering rams. For a parallel to this during the siege of Sennacherib in the time of Hezekiah, see Isa 22:10 and 2 Chr 32:5. These torn-down buildings were also used as burial mounds for those who died in the fighting or through starvation and disease during the siege. The siege prohibited them from taking the bodies outside the city for burial, and leaving them in their houses or in the streets would have defiled them.
Jeremiah 33:5 tn Heb “Because I have hidden my face from.” The modern equivalent for this gesture of rejection is “to turn the back on.” See Ps 13:1 for comparable usage. The perfect is to be interpreted as a perfect of resolve (cf. IBHS 488-89 §30.5.1d and compare the usage in Ruth 4:3).
Jeremiah 33:5 tn The translation and precise meaning of vv. 4-5 are uncertain at a number of points due to some difficult syntactical constructions and some debate about the text and meaning of several words. The text reads more literally, “33:4 For thus says the Lord, the God of Israel, concerning the houses of this city and concerning the houses of the kings of Judah that have been torn down on account the siege ramps and the sword 33:5 going to fight the Chaldeans and to fill them [the houses] with the dead bodies of the men whom I have killed in my anger and in my wrath, and on account of all whose wickedness I have hidden my face from this city.” There are two difficult syntactical forms (1) the participle at the beginning of v. 5, “going [or those going] to fight” (בָּאִים, baʾim), and (2) the infinitive plus suffix that introduces the next clause, “and to fill them” (וּלְמַלְאָם, ul^emalʾam). The translation has interpreted the former as a verbal use of the participle with an indefinite subject “they” (= the defenders of Jerusalem who have torn down the buildings; cf. GKC 460-61 §144.i for this point of grammar). The conjunction plus preposition plus infinitive construct have been interpreted as equivalent to a finite verb (cf. IBHS 611 §36.3.2a, i.e., “and they will fill them [the houses and buildings of v. 4]”). Adopting the Greek text of these two verses would produce a smoother reading. It reads, “For thus says the Lord concerning the houses of this city and concerning the houses of the kings of Judah, which have been pulled down for mounds and fortifications to fight against the Chaldeans and to fill it [should be “them”] with the corpses of men whom I smote in my anger and my wrath, and I turned away my face from them [rather than from “this city” of the Hebrew text] for all their wickedness: Behold I will…” The Greek does not have the problem with the participle because it has seen it as part of a word meaning fortification. This also eliminates the problem with the infinitive because it is interpreted as parallel with “to fight.” That is, the defenders used these torn-down buildings for defensive fortifications and for burial places. It would be tempting to follow this reading. However, there is no graphically close form for “fortification” that would explain how the more difficult בָּאִים הֶחָרֶב (hekharev baʾim) of the Hebrew text arose, and there is doubt whether סֹלְלוֹת (sol^elot) can refer to a defense mound. W. L. Holladay (Jeremiah [Hermeneia], 2:221, 225) has suggested reading הַחֲרַכִּים (hakharakim) in place of הֶחָרֶב (hekharev) in the technical sense of “crenels,” the gaps between the raised portion on top of the wall (which raised portion he calls “merlons” and equates with סֹלְלוֹת, sol^elot). He does not see בָּאִים (baʾim) as part of the original text, choosing rather to see it as a gloss. His emendation and interpretation, however, have been justly criticized as violating the usage of both סֹלְלוֹת, which is elsewhere “siege mound,” and חֲרַכִּים (kharakim), which elsewhere refers only to the latticed opening of a window (Song 2:9). Until a more acceptable explanation of how the difficult Hebrew text could have arisen from the Greek, the Hebrew should be retained, though it is admittedly awkward. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 166, 172) have perhaps the best discussion of the issues and the options involved here.
Jeremiah 33:6 tn Heb “Behold, I am healing.” For usage of the particle “behold” to indicate certainty, see the translator’s note on 1:6. These are the great and hidden things that the Lord promised to reveal. The statements in v. 5 have been somewhat introductory. See the usage of הִנְנִי (hin^eni) after the introductory “Thus says the Lord” in Jer 32:28, 37.
Jeremiah 33:6 sn Cf. Jer 30:17. Jerusalem is again being personified, and her political and spiritual well-being are again in view.
Jeremiah 33:6 tn The meaning and text of this word are questioned by KBL 749 s.v. עֲתֶרֶת. However, KBL also emends both occurrences of the verb from which BDB 801 s.v. עֲתֶרֶת derives this noun. BDB is more likely correct in seeing this and the usage of the verb in Prov 27:6 and Ezek 35:13 as Aramaic loan words from a root meaning to be rich (equivalent to the Hebrew עָשַׁר, ʿashar).
Jeremiah 33:7 tn Heb “I will reverse [or restore] the fortunes of Judah and the fortunes of Israel.” For this idiom see the translator’s note on Jer 29:14 and see the usage in 30:3, 18; 31:23; 32:44.
Jeremiah 33:7 tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.sn God offered to reunify Israel and Judah in the state they enjoyed before the division after Solomon. Cf. Jer 3:18; 30:3; 31:27 and see the study note on 30:3.
Jeremiah 33:8 sn Cf. Jer 31:34; Ezek 36:25, 33.
Jeremiah 33:10 tn Heb “Thus says the Lord.” For the first person rendering see the translator’s note at the end of v. 2.sn The phrase here is parallel to that in v. 4 and introduces a further amplification of the “great and mysterious things” of v. 3.
Jeremiah 33:10 tn Heb “You.” However, the pronoun is plural as in 32:36, 43. See the translator’s note on 32:36.
Jeremiah 33:11 tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem, which are desolate without people and without inhabitants and without animals, 33:11 the sound of….” The long, run-on sentence in Hebrew has been broken down to better conform with contemporary English style.
Jeremiah 33:11 sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.
Jeremiah 33:11 sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136, where it is a liturgical refrain accompanying a recital of Israel’s early history and the Lord’s continuing providence).
Jeremiah 33:11 tn Heb “Oracle of the Lord.”
Jeremiah 33:11 tn Or “I will restore the fortunes of the land.”sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.
Jeremiah 33:11 tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Cf. Jer 3:18; 30:3; 31:27; see the study note on 30:3.
Jeremiah 33:12 tn Heb “Thus says Yahweh of Armies.” For the explanation for the first person introduction see the translator’s notes on 33:2, 10. Verses 4, 10, and 12 introduce three oracles, all fulfilling the Lord’s promise to Jeremiah to show him “great and mysterious things that you still do not know about” (33:2).
Jeremiah 33:13 sn Heb “Sheep will again pass under the hands of the counter.” This appears to be a reference to counting the sheep to make sure that none was missing as they returned to the fold. See the same idiom in Lev 27:32 and in the metaphor in Ezek 20:37.
Jeremiah 33:13 tn The foothills (שְׁפֵלָה, sh^ephelah) are the transition region between the hill country and the coastal plains.
Jeremiah 33:13 sn The Negev is the area of central, southern Judah, south of the hill country and Beer Sheba and west of the rift valley.
Jeremiah 33:13 sn Cf. Jer 32:44.

Matthew 19:16-22

The Rich Young Man

¹⁶Now^[a] someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?”^[b] ¹⁷He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” ¹⁸“Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, ¹⁹honor your father and mother,^[c] and love your neighbor as yourself.”^[d] ²⁰The young man said to him, “I have wholeheartedly obeyed^[e] all these laws.^[f] What do I still lack?” ²¹Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money^[g] to the poor, and you will have treasure^[h] in heaven. Then come, follow me.” ²²But when the young man heard this he went away sorrowful, for he was very rich.^[i]

Footnotes

Matthew 19:16 tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Matthew 19:16 sn Here the questioner asks how to gain eternal life. In several places Matthew uses “life” or “eternal life” in proximity with “the kingdom of heaven” or merely “the kingdom,” suggesting a close relationship between the two concepts (compare Matt 25:34 with v. 46; Matt 19:16, 17, 29 with vv. 23, 24). Matthew consistently portrays “eternal life” as something a person enters in the world to come, whereas the Gospel of John sees “eternal life” as beginning in the present and continuing into the future (cf. John 5:24).
Matthew 19:19 sn A quotation from Exod 20:12-16; Deut 5:16-20.
Matthew 19:19 sn A quotation from Lev 19:18.
Matthew 19:20 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
Matthew 19:20 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command—to give away all he had—revealed that internally he loved money more than God.
Matthew 19:21 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
Matthew 19:21 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
Matthew 19:22 tn Grk “he had many possessions.” This term (κτῆμα, ktēma) is often used for land as a possession.

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Revised Common Lectionary (Semicontinuous)

ז (Zayin)

Footnotes

The Lord Promises a Second Time to Restore Israel and Judah

Footnotes

The Rich Young Man

Footnotes