◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Jeremiah 31:27-34 (Promise of a new covenant); Psalm 119:97-104 (Your words sweeter than honey); 2 Timothy 3:14—4:5 (Christ the judge); Luke 18:1-8 (A widow begs for justice) (New English Translation)

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October 16, 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

Jeremiah 31:27-34

Israel and Judah Will Be Repopulated

²⁷“Indeed, a time is coming,”^[a] says the Lord,^[b] “when I will cause people and animals to sprout up in the lands of Israel and Judah.^[c] ²⁸In the past I saw to it that they were uprooted and torn down, that they were destroyed and demolished and brought disaster. But now I will see to it that they are built up and firmly planted.^[d] I, the Lord, affirm it!^[e]

The Lord Will Make a New Covenant with Israel and Judah

²⁹“When that time comes, people will no longer say, ‘The parents have eaten sour grapes, but the children’s teeth have grown numb.’^[f] ³⁰Rather, each person will die for his own sins. The teeth of the person who eats the sour grapes will themselves grow numb.^[g]

³¹“Indeed, a time is coming,” says the Lord,^[h] “when I will make a new covenant^[i] with the people of Israel and Judah.^[j] ³²It will not be like the old^[k] covenant that I made with their ancestors^[l] when I delivered them^[m] from Egypt. For they violated that covenant, even though I was like a faithful husband to them,”^[n] says the Lord.^[o] ³³“But I will make a new covenant with the whole nation of Israel^[p] after I plant them back in the land,”^[q] says the Lord.^[r] “I will^[s] put my law within them^[t] and write it on their hearts and minds.^[u] I will be their God and they will be my people.^[v]

³⁴“People will no longer need to teach their neighbors and relatives to know me.^[w] For all of them, from the least important to the most important, will know me,”^[x] says the Lord. “For^[y] I will forgive their sin and will no longer call to mind the wrong they have done.”

Footnotes

Jeremiah 31:27 tn Heb “Behold days are coming!” The particle “Behold” is probably used here to emphasize the reality of a fact. See the translator’s note on 1:6.sn This same expression is found in the introduction to the Book of Consolation (Jer 30:1-3) and in the introduction to the promise of a new covenant (31:31). In all three passages it is emphasized that the conditions apply to both Israel and Judah. The Lord will reverse their fortunes and restore them to their lands (30:3), increase their numbers and build them up (31:27-28), and make a new covenant with them involving forgiveness of sins (31:31-34).
Jeremiah 31:27 tn Heb “Oracle of the Lord.”
Jeremiah 31:27 tn Heb “Behold, the days are coming and [= when] I will sow the house of Israel and the house of Judah with the seed of people and of animals.” For the significance of the metaphor see the study note.sn The metaphor used here presupposes that drawn in Hos 2:23 (2:25 HT), which is in turn based on the wordplay with Jezreel (meaning “God sows”) in Hos 2:22. The figure is that of plant seed in the ground that produces a crop; here what are sown are the “seeds of people and animals.” For a similar picture of the repopulating of Israel and Judah, see Ezek 36:10-11. The promise here reverses the scene of devastation that Jeremiah had depicted apocalyptically and hyperbolically in Jer 4:23-29 as judgment for Judah’s sins.
Jeremiah 31:28 tn Heb “Just as I watched over them to uproot and to tear down, to destroy and demolish and bring disaster, so I will watch over them to build and to plant.” The words here repeat those of 1:10 and 1:12.
Jeremiah 31:28 tn Heb “Oracle of the Lord.”
Jeremiah 31:29 tn This word only occurs here and in the parallel passage in Ezek 18:2 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the “bluntness” of the teeth, not from having ground them down due to the bitter taste of sour grapes, but from the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word see W. L. Holladay, Jeremiah (Hermeneia), 2:197.sn This is a proverbial statement that is also found in Ezek 18:2. It served to articulate the complaint that the present generation was suffering for the accrued sins of their ancestors (cf. Lam 5:7) and that the Lord was hence unjust (Ezek 18:25, 29). However, Jeremiah had repeatedly warned his own generation that they were as guilty or even more so than their ancestors. The ancestors were indeed guilty of sin, but the present generation had compounded the problem by their stubborn refusal to turn back to God despite repeated warnings from the prophets, and hence God would withhold judgment no longer (cf. especially Jer 16:10-13 and compare Jer 7:24-34; 9:12-16 (9:11-15 HT); 11:1-13).
Jeremiah 31:30 sn The Lord answers their charge by stating that each person is responsible for his own sin and will himself bear the consequences. Ezek 18 has a more extended treatment of this and shows that it extends not just to the link between parents and children but to that between former and future behavior of the same individual. To a certain extent the principle articulated here is anticipatory of the statement in v. 34 that refers to the forgiveness of former sins.
Jeremiah 31:31 tn Heb “Oracle of the Lord.”
Jeremiah 31:31 tn Or “a renewed covenant” (also in vv. 22-23).
Jeremiah 31:31 tn Heb “the house of Israel and the house of Judah.”
Jeremiah 31:32 tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.
Jeremiah 31:32 tn Heb “fathers.”sn This refers to the Mosaic covenant, which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19-24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down, and provisions were made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622 b.c., shortly after Jeremiah began prophesying in 627 [see the note on Jer 1:2]). But it is apparent from Jeremiah’s confrontation with Judah after that time that the commitment of the people was only superficial (cf. Jer 3:10). The prior history of the nations of Israel and Judah and Judah’s current practice involved persistent violation of this covenant despite repeated prophetic warnings that God would punish them for it (see especially Jer 7, 11). Because of that, Israel had been exiled (cf., e.g., Jer 3:8), and now Judah was threatened with the same (cf., e.g., Jer 7:15). Jer 30-31 look forward to a time when both Israel and Judah will be regathered, reunited, and under a new covenant that includes the same stipulations but with a different relationship (v. 32).
Jeremiah 31:32 tn Heb “when I took them by the hand and led them out.”
Jeremiah 31:32 tn Or “I was their master.” See the study note on 3:14.sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.
Jeremiah 31:32 tn Heb “Oracle of the Lord.”
Jeremiah 31:33 tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation, which was divided into the house of Israel and the house of Judah in v. 30.
Jeremiah 31:33 tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.
Jeremiah 31:33 tn Heb “Oracle of the Lord.”
Jeremiah 31:33 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.
Jeremiah 31:33 tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.
Jeremiah 31:33 tn The words “and minds” are not in the text but are supplied in the translation to bring the English psychology more into line with the Hebrew, where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.sn Two contexts are relevant for understanding this statement. The first context is the Mosaic covenant, which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13). This material could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). The second context is the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6 and Ezek 11:17-20 with 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is essentially the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.
Jeremiah 31:33 sn Cf. Jer 24:7; 30:22; 31:1; see the study note on 30:2.
Jeremiah 31:34 tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.sn As mentioned in the translator’s note on 9:3 (9:2 HT), “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and wholehearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1 and 6:6, where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.
Jeremiah 31:34 sn This statement should be understood against a broader background. In Jer 8:8-9 class distinctions were drawn, and certain people were considered to have more awareness and responsibility for knowing the law. In Jer 5:1-5 and 9:3-9 the sinfulness of Israel was seen to be universal across these class distinctions, and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).
Jeremiah 31:34 tn The Hebrew particle כִּי (ki) that introduces this clause refers not just to the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

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]

2 Timothy 3:14-4:5

¹⁴You, however, must continue^[a] in the things you have learned and are confident about. You know^[b] who taught you^[c] ¹⁵and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus. ¹⁶Every scripture^[d] is inspired by God^[e] and useful for teaching, for reproof,^[f] for correction, and for training in righteousness, ¹⁷that the person dedicated to God^[g] may be capable^[h] and equipped for every good work.

Charge to Timothy Repeated

4 I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom: ²Preach the message,^[i] be ready^[j] whether it is convenient or not,^[k] reprove, rebuke, exhort^[l] with complete patience and instruction. ³For there will be a time when people^[m] will not tolerate sound teaching. Instead, following their own desires,^[n] they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things.^[o] ⁴And they will turn away from hearing the truth, but on the other hand they will turn aside to myths.^[p] ⁵You, however, be self-controlled^[q] in all things, endure hardship, do an evangelist’s work, fulfill your ministry.

Footnotes

2 Timothy 3:14 tn Grk “but you, continue,” a command.
2 Timothy 3:14 tn Grk “knowing,” giving the reasons for continuing as v. 14 calls for.
2 Timothy 3:14 tn Grk “those from whom you learned.”
2 Timothy 3:16 tn Or “All scripture.”sn There is very little difference in sense between every scripture (emphasizing the individual portions) and “all scripture” (emphasizing the composite whole). The former option is preferred, because it fits the normal use of the word “all/every” in Greek (πᾶς, pas) as well as Paul’s normal sense for the word “scripture” in the singular without the article, as here. So every scripture means “every individual portion of scripture.”
2 Timothy 3:16 sn Inspired by God. Some have connected this adjective in a different way and translated it as “every inspired scripture is also useful.” But this violates the parallelism of the two adjectives in the sentence, and the arrangement of words makes clear that both should be taken as predicate adjectives: “every scripture is inspired…and useful.”
2 Timothy 3:16 tn Or “rebuke,” “censure.” The Greek word implies exposing someone’s sin in order to bring correction.
2 Timothy 3:17 tn Grk “the man of God,” but ἄνθρωπος (anthrōpos) is most likely used here in a generic sense, referring to both men and women.
2 Timothy 3:17 tn This word is positioned for special emphasis; it carries the sense of “complete, competent, able to meet all demands.”
2 Timothy 4:2 tn Or “the word.”
2 Timothy 4:2 tn Or “be persistent.”
2 Timothy 4:2 tn Grk “in season, out of season.”
2 Timothy 4:2 tn Or “encourage.”
2 Timothy 4:3 tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.
2 Timothy 4:3 tn Grk “in accord with.”
2 Timothy 4:3 tn Grk “having an itching in regard to hearing,” “having itching ears.”
2 Timothy 4:4 sn These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and Titus 1:14.
2 Timothy 4:5 tn Or “sober,” “temperate.”

Luke 18:1-8

Prayer and the Parable of the Persistent Widow

18 Then^[a] Jesus^[b] told them a parable to show them they should always^[c] pray and not lose heart.^[d] ²He said,^[e] “In a certain city^[f] there was a judge^[g] who neither feared God nor respected people.^[h] ³There was also a widow^[i] in that city^[j] who kept coming^[k] to him and saying, ‘Give me justice against my adversary.’ ⁴For^[l] a while he refused, but later on^[m] he said to himself, ‘Though I neither fear God nor have regard for people,^[n] ⁵yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out^[o] by her unending pleas.’”^[p] ⁶And the Lord said, “Listen to what the unrighteous judge says!^[q] ⁷Won’t^[r] God give justice to his chosen ones, who cry out^[s] to him day and night?^[t] Will he delay^[u] long to help them? ⁸I tell you, he will give them justice speedily.^[v] Nevertheless, when the Son of Man comes, will he find faith^[w] on earth?”

Footnotes

Luke 18:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 18:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 18:1 tn Or “should pray at all times” (L&N 67.88).
Luke 18:1 sn This is one of the few parables that comes with an explanation at the start:…they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
Luke 18:2 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
Luke 18:2 tn Or “town.”
Luke 18:2 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
Luke 18:2 tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.
Luke 18:3 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
Luke 18:3 tn Or “town.”
Luke 18:3 tn This is an iterative imperfect; the widow did this on numerous occasions.
Luke 18:4 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 18:4 tn Grk “after these things.”
Luke 18:4 tn Grk “man,” but the singular ἄνθρωπος (anthrōpos) is used as a generic in comparison to God.
Luke 18:5 tn The term ὑπωπιάζω (hupōpiazō) in this context means “to wear someone out by continual annoying” (L&N 25.245).
Luke 18:5 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
Luke 18:6 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
Luke 18:7 tn Here δέ (de) has not been translated.
Luke 18:7 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
Luke 18:7 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
Luke 18:7 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
Luke 18:8 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
Luke 18:8 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

New English Translation (NET)

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Revised Common Lectionary (Semicontinuous)

Israel and Judah Will Be Repopulated

The Lord Will Make a New Covenant with Israel and Judah

Footnotes

מ (Mem)

Footnotes

Charge to Timothy Repeated

Footnotes

Prayer and the Parable of the Persistent Widow

Footnotes