◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 119:89-96 (The law of God gives life); Jeremiah 36:11-26 (Jehoiakim burns the scroll); 2 Corinthians 7:2-12 (Grief leads to repentance) (New English Translation)

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January 28, 2025

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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 119:89-96

ל (Lamed)

⁸⁹O Lord, your instructions endure;
they stand secure in heaven.^[a]
⁹⁰You demonstrate your faithfulness to all generations.^[b]
You established the earth and it stood firm.
⁹¹Today they stand firm by your decrees,
for all things are your servants.
⁹²If I had not found encouragement in your law,^[c]
I would have died in my sorrow.^[d]
⁹³I will never forget your precepts,
for by them you have revived me.
⁹⁴I belong to you. Deliver me!
For I seek your precepts.
⁹⁵The wicked prepare to kill me,^[e]
yet I concentrate on your rules.
⁹⁶I realize that everything has its limits,
but your commands are beyond full comprehension.^[f]

Jeremiah 36:11-26

¹¹Micaiah, who was the son of Gemariah and the grandson of Shaphan, heard Baruch read from the scroll everything the Lord had said.^[a] ¹²He went down to the chamber of the royal secretary in the king’s palace and found all the court officials in session there. Elishama^[b] the royal secretary, Delaiah son of Shemaiah, Elnathan son of Achbor,^[c] Gemariah son of Shaphan, Zedekiah son of Hananiah, and all the other officials were seated there. ¹³Micaiah told them everything he had heard Baruch read from the scroll in the hearing of the people.^[d] ¹⁴All the officials sent Jehudi, who was the son of Nethaniah, the son of Shelemiah, the son of Cushi, to Baruch. They ordered him to tell Baruch, “Come here and bring with you^[e] the scroll you read in the hearing of the people.”^[f] So Baruch son of Neriah went to them, carrying the scroll in his hand.^[g] ¹⁵They said to him, “Please sit down and read it to us.” So Baruch sat down and read it to them.^[h] ¹⁶When they had heard it all,^[i] they expressed their alarm to one another.^[j] Then they said to Baruch, “We must certainly give the king a report about everything you have read!”^[k] ¹⁷Then they asked Baruch, “How did you come to write all these words? Do they actually come from Jeremiah’s mouth?”^[l] ¹⁸Baruch answered, “Yes, they came from his own mouth. He dictated all these words to me, and I wrote them down in ink on this scroll.”^[m] ¹⁹Then the officials said to Baruch, “You and Jeremiah must go and hide. You must not let anyone know where you are.”^[n]

²⁰The officials put the scroll in the room of Elishama, the royal secretary, for safekeeping.^[o] Then they went to the court and reported everything^[p] to the king.^[q] ²¹The king sent Jehudi to get the scroll. He went and got it from the room of Elishama, the royal secretary. Then he himself^[r] read it to the king and all the officials who were standing around him. ²²Since it was the ninth month of the year, the king was sitting in his winter quarters.^[s] A fire was burning in the firepot in front of him.^[t] ²³As soon as Jehudi had read three or four columns^[u] of the scroll, the king^[v] would cut them off with a penknife^[w] and throw them on the fire in the firepot. He kept doing so until the whole scroll was burned up in the fire.^[x] ²⁴Neither he nor any of his attendants showed any alarm when they heard all that had been read. Nor did they tear their clothes to show any grief or sorrow.^[y] ²⁵The king did not even listen to Elnathan, Delaiah, and Gemariah, who had urged him not to burn the scroll.^[z] ²⁶He also ordered Jerahmeel, who was one of the royal princes,^[aa] Seraiah son of Azriel, and Shelemiah son of Abdeel to arrest the scribe Baruch and the prophet Jeremiah. However, the Lord hid them.

Footnotes

Jeremiah 36:11 tn Heb “Micaiah son of Gemariah son of Shaphan heard all the words of the Lord from upon the scroll.” The words “heard Baruch read” are implicit from the context and are supplied in the translation for smoothness.
Jeremiah 36:12 sn If, as many believe, this man was the same as the Elishama mentioned in Jer 41:1 and 2 Kgs 25:25, he was also a member of the royal family.
Jeremiah 36:12 sn This man has already been mentioned in Jer 26:22 as the official who was sent to Egypt to extradite the prophet Uriah, whom Jehoiakim had executed. Though he was instrumental in the death of that prophet, he appears to have been favorably disposed to Jeremiah, or at least impressed by the seriousness of his messages, because he is one of the officials who urged Baruch and Jeremiah to hide (v. 19), and he counseled Jehoiakim not to burn the scroll (v. 25).
Jeremiah 36:13 tn Heb “Micaiah reported to them all the words that he heard when Baruch read from the scroll in the ears of the people.”
Jeremiah 36:14 tn Heb “in your hand.”
Jeremiah 36:14 tn The original has another example of a pre-positioned object (called casus pendens in the grammars; cf. GKC 458 §143.b), which is intended to focus attention on “the scroll.” The Hebrew sentence reads: “The scroll that you read from it in the ears of the people, take it and come.” Any attempt to carry over this emphasis into the English translation would be awkward. Likewise, the order of the two imperatives has been reversed as more natural in English.
Jeremiah 36:14 tn Heb “So Baruch son of Neriah took the scroll in his hand and went to them.” The clause order has been rearranged in the translation for stylistic reasons.
Jeremiah 36:15 tn Or “‘to us personally’…to them personally”; Heb “‘in our ears’…in their ears.” Elsewhere this has been rendered “in the hearing of” or “where they could hear.” All three of those idioms sound unnatural in this context. The mere personal pronoun seems adequate.
Jeremiah 36:16 tn Heb “all the words.”
Jeremiah 36:16 tn According to BDB 808 s.v. פָּחַד Qal.1 and 40 s.v. אֶל 3.a, this is an example of the “pregnant” use of a preposition, where an implied verb has to be supplied in the translation to conform the normal range of the preposition with the verb that is governing it. The Hebrew text reads: “they feared unto one another.” BDB translates “they turned in dread to each other.” The translation adopted seems more appropriate in this context.
Jeremiah 36:16 tn Heb “We must certainly report to the king all these things.” Here the word דְּבָרִים (d^evarim) must mean “things” (cf. BDB 183 s.v. דָּבָר IV.3) rather than “words,” because a verbatim report of all the words in the scroll is scarcely meant. The present translation has chosen to use, instead of the indefinite “things,” a form that suggests a summary report of all the matters spoken about in the scroll.
Jeremiah 36:17 tn Or “Did Jeremiah dictate them to you?” The words “Do they actually come from Jeremiah’s mouth?” assume that the last phrase (מִפִּיו, mippiv) is a question, either without the formal he (הֲ) interrogative (see GKC 473 §150.a and compare usage in 1 Sam 16:4 and Prov 5:16), or with a letter supplied from the end of the preceding word (single writing of a letter following the same letter [haplography]; so the majority of modern commentaries). The word is missing in the Greek version. The presence of this same word at the beginning of the answer in the next verse suggests that this was a question (probably without the he [הֲ] interrogative, to make it more emphatic), since the common way to answer affirmatively is to repeat the emphatic word in the question (cf. GKC 476 §150.n and compare usage in Gen 24:58). The intent of the question is to make sure that these were actually Jeremiah’s words, not Baruch’s own creation (cf. Jer 43:2-3 for a similar suspicion).
Jeremiah 36:18 tn The verbal forms emphasize that each word came from his mouth. The first verb is an imperfect, which emphasizes repeated action in past time, and the second verb is a participle, which emphasizes ongoing action. However, it is a little awkward to try to express this nuance in contemporary English. Even though it is not reflected in the translation, it is noted here for future reference.
Jeremiah 36:19 tn The verbs here are both direct imperatives, but it sounds awkward in contemporary English to say, “You and Jeremiah, go and hide.” The same force is accomplished by phrasing the statement as strong advice.
Jeremiah 36:20 tn Heb “they deposited.” For the usage of the verb here see BDB 824 s.v. פָּקַד Hiph.2.b and compare the usage in Jer 37:21, where it is used for “confining” Jeremiah in the courtyard of the guardhouse.
Jeremiah 36:20 tn Heb “all the matters.” Cf. the translator’s note on v. 16.
Jeremiah 36:20 tn Both here and in the next verse the Hebrew has “in the ears of” before “the king” (and also before “all the officials”). As in v. 15, these words are not represented in the translation due to the awkwardness of the idiom in contemporary English (see the translator’s note on v. 15).
Jeremiah 36:21 tn Heb “and Jehudi read it.” However, Jehudi has been the subject of the preceding; so it would be awkward in English to use the personal subject. The translation has chosen to bring out the idea that Jehudi himself read it by using the reflexive.
Jeremiah 36:22 tn Heb “in the autumn house.” Commentators are agreed that this was not a separate building or palace but the winter quarters in the palace.sn Larger houses, including the palace, were two-storied buildings with a lower quarters better insulated for the cold of winter and an upper quarters better ventilated to provide cool in the summer. Since this was the ninth month (December), the king had taken up residence in the lower, warmer quarters, which were equipped with a portable fire pot or brazier to keep him warm.
Jeremiah 36:22 tc Heb “the fire in the firepot was burning before him.” The translation assumes that the word “fire” (אֵשׁ, ʾesh) has dropped out after the particle אֶת (ʾet) because of the similar beginnings of the two words. The word “fire” is found in the Greek, Syriac, and Targumic translations according to BHS. The particle אֵת should be retained rather than dropped as an erroneous writing of אֵשׁ. Its presence is to be explained as use of the sign of the accusative to introduce a new subject (cf. BDB 85 s.v. אֶת 3.α and compare the usage in 27:8; 38:16 [in the Kethib]; and 45:4).
Jeremiah 36:23 tn Heb “doors.” This is the only time the word “door” is used in this way, but all the commentaries and lexicons agree that it means “columns.” The meaning is figurative based on the similarity of shape.
Jeremiah 36:23 tn Heb “he.” The majority of commentaries and English versions are agreed that “he” is the king. However, since a penknife (Heb “a scribe’s razor”) is used to cut the columns off, it is possible that Jehudi himself did it. However, even if Jehudi himself did it, he was acting on the king’s orders.
Jeremiah 36:23 sn Heb “a scribe’s razor.” There is some irony involved here since a scribe’s razor normally trimmed the sheets to be sewn together, scraped them in preparation for writing, and erased errors. What was normally used to prepare the scroll served to destroy it.
Jeremiah 36:23 tn Heb “until the whole scroll was consumed upon the fire that was in the fire pot.”
Jeremiah 36:24 tn Heb “Neither the king nor any of his servants who heard all these words were afraid or tore their clothes.” The sentence was broken into two shorter sentences to better conform to English style, and some terms were explained (e.g., tore their clothes) for the sake of clarity.sn There are some interesting wordplays and contrasts involved here. The action of the king and his attendants should be contrasted with that of the officials who heard the same things read (v. 16). The king and his officials did not tear their garments in grief and sorrow; instead the king cut up the scroll (the words “tear” and “cut off” are the same in Hebrew [קָרַע, qaraʿ]). Likewise, the actions of Jehoiakim and his attendants are to be contrasted with those of his father Josiah, who some twenty or more years earlier tore his clothes in grief and sorrow (2 Kgs 22:11-20) and led the people in renewing their commitment to the covenant (2 Kgs 23:1-3). That was what the Lord had hoped would happen when the king and the people heard the warnings of Jeremiah (Jer 36:2-3). Instead, Jehoiakim expressed his contempt for God's word by destroying the scroll.
Jeremiah 36:25 tn Heb “And also Elnathan, Delaiah, and Gemariah urged [or had urged] the king not to burn the scroll, but he did not listen to them.” The translation attempts to lessen the clash in chronological sequencing with the preceding. This sentence is essentially a flashback to a time before the scroll was totally burned (v. 23).
Jeremiah 36:26 tn Heb “the son of the king.” Many of the commentaries express doubt that this actually refers to Jehoiakim’s own son. Jehoiakim was only about thirty at this time, and one of his sons would not have been old enough to have been in such a position of authority. The same doubt is expressed about the use of this term in 38:6 and in 1 Kgs 22:26. Rather than referring to the king's own son, the term can indicate a member of the royal family.

2 Corinthians 7:2-12

²Make room for us in your hearts;^[a] we have wronged no one, we have ruined no one,^[b] we have exploited no one.^[c] ³I do not say this to condemn you, for I told you before^[d] that you are in our hearts so that we die together and live together with you.^[e]

A Letter That Caused Sadness

⁴I have great confidence in you; I take great pride^[f] on your behalf. I am filled with encouragement;^[g] I am overflowing with joy in the midst of^[h] all our suffering. ⁵For even when we came into Macedonia, our body^[i] had no rest at all, but we were troubled in every way—struggles from the outside, fears from within. ⁶But God, who encourages^[j] the downhearted, encouraged^[k] us by the arrival of Titus. ⁷We were encouraged^[l] not only by his arrival, but also by the encouragement^[m] you gave^[n] him, as he reported to us your longing, your mourning,^[o] your deep concern^[p] for me, so that I rejoiced more than ever. ⁸For even if I made you sad^[q] by my letter,^[r] I do not regret having written it^[s] (even though I did regret it,^[t] for^[u] I see that my letter made you sad,^[v] though only for a short time). ⁹Now I rejoice, not because you were made sad,^[w] but because you were made sad to the point of repentance. For you were made sad as God intended,^[x] so that you were not harmed^[y] in any way by us. ¹⁰For sadness as intended by God produces a repentance that leads to salvation, leaving no regret, but worldly sadness brings about death. ¹¹For see what this very thing, this sadness^[z] as God intended, has produced in you: what eagerness, what defense of yourselves,^[aa] what indignation,^[ab] what alarm, what longing, what deep concern,^[ac] what punishment!^[ad] In everything you have proved yourselves to be innocent in this matter. ¹²So then, even though I wrote to you, it was not on account of the one who did wrong, or on account of the one who was wronged, but to reveal to you your eagerness on our behalf^[ae] before God.

Footnotes

2 Corinthians 7:2 tn The phrase “in your hearts” is not in the Greek text, but is implied.
2 Corinthians 7:2 tn “We have ruined no one” may refer to financial loss (“we have caused no one to suffer financial loss”) but it may also refer to the undermining of faith (“we have corrupted no one’s faith,”). Both options are mentioned in L&N 20.23.
2 Corinthians 7:2 tn Or “we have taken advantage of no one.”
2 Corinthians 7:3 sn See 2 Cor 1:4-7.
2 Corinthians 7:3 tn The words “with you” are not in the Greek text, but are implied.
2 Corinthians 7:4 tn Grk “great is my boasting.”
2 Corinthians 7:4 tn Or “comfort.”
2 Corinthians 7:4 tn Grk “I am overflowing with joy in all our suffering”; the words “in the midst of” are not in the Greek text but are supplied to clarify that Paul is not rejoicing in the suffering itself, but in his relationship with the Corinthians in the midst of all his suffering.
2 Corinthians 7:5 tn Grk “our flesh.”
2 Corinthians 7:6 tn Or “comforts,” “consoles.”
2 Corinthians 7:6 tn Or “comforted,” “consoled.”
2 Corinthians 7:7 tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “We were encouraged.”
2 Corinthians 7:7 tn Or “comfort,” “consolation.”
2 Corinthians 7:7 tn Grk “by the encouragement with which he was encouraged by you.” The passive construction was translated as an active one in keeping with contemporary English style, and the repeated word “encouraged” was replaced in the translation by “gave” to avoid redundancy in the translation.
2 Corinthians 7:7 tn Or “your grieving,” “your deep sorrow.”
2 Corinthians 7:7 tn Or “your zeal.”
2 Corinthians 7:8 tn Grk “if I grieved you.”
2 Corinthians 7:8 sn My letter. Paul is referring to the “severe” letter mentioned in 2 Cor 2:4.
2 Corinthians 7:8 tn Grk “I do not regret”; direct objects in Greek must often be supplied from the context. Here one could simply supply “it,” but since Paul is referring to the effects of his previous letter, clarity is improved if “having written it” is supplied.
2 Corinthians 7:8 tn Grk “I did regret”; the direct object “it” must be supplied from the context.
2 Corinthians 7:8 tc A few significant mss (P^46c B D* it sa) lack γάρ (gar, “for”), while the majority of witnesses have it (א C D¹ F G Ψ 0243 33 1739 1881 M sy bo). Even though P^46* omits γάρ, it has the same sense (viz., a subordinate clause) because it reads the participle βλέπων (blepōn, “seeing”; the Vulgate does the same). A decision is difficult because although the overwhelming external evidence is on the side of the conjunction, the lack of γάρ is a significantly harder reading, for the whole clause is something of an anacoluthon. Without the conjunction, the sentence reads more harshly. This would fit with Paul’s “vehemence of spirit” (A. T. Robertson, A Grammar of the Greek New Testament, 435) that is found especially in 2 Corinthians and Galatians. However, the mss that omit the conjunction are prone to such tendencies at times. In this instance, the conjunction should probably stand.
2 Corinthians 7:8 tn Grk “my letter grieved you.”
2 Corinthians 7:9 tn Grk “were grieved” (so also twice later in the verse).
2 Corinthians 7:9 tn Grk “corresponding to God,” that is, corresponding to God’s will (κατὰ θεόν, kata theon). The same phrase occurs in vv. 10 and 11.
2 Corinthians 7:9 tn Grk “so that you did not suffer loss.”
2 Corinthians 7:11 tn Grk “this very thing, to be grieved.”
2 Corinthians 7:11 tn The words “of yourselves” are not in the Greek text but are implied.
2 Corinthians 7:11 sn What indignation refers to the Corinthians’ indignation at the offender.
2 Corinthians 7:11 tn Or “what zeal.”
2 Corinthians 7:11 sn That is, punishment for the offender.
2 Corinthians 7:12 tn Grk “but in order that your eagerness on our behalf might be revealed to you.”

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Revised Common Lectionary (Semicontinuous)

ל (Lamed)

Footnotes

Footnotes

A Letter That Caused Sadness

Footnotes