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Book of Common Prayer

Daily Old and New Testament readings based on the Book of Common Prayer.

Duration: 861 days

Psalm 118

Psalm 118^[a]

118 Give thanks to the Lord, for he is good,
and his loyal love endures.^[b]
²Let Israel say,
“Yes, his loyal love endures.”
³Let the family^[c] of Aaron say,
“Yes, his loyal love endures.”
⁴Let the loyal followers of the Lord^[d] say,
“Yes, his loyal love endures.”
⁵In my distress^[e] I cried out to the Lord.
The Lord answered me and put me in a wide open place.^[f]
⁶The Lord is on my side;^[g] I am not afraid.
What can people do to me?^[h]
⁷The Lord is on my side^[i] as my helper.^[j]
I look in triumph on those who hate me.
⁸It is better to take shelter^[k] in the Lord
than to trust in people.
⁹It is better to take shelter in the Lord
than to trust in princes.
¹⁰All the nations surrounded me.^[l]
Indeed, in the name of the Lord^[m] I pushed them away.^[n]
¹¹They surrounded me, yes, they surrounded me.
Indeed, in the name of the Lord I pushed them away.
¹²They surrounded me like bees.
But they disappeared as quickly^[o] as a fire among thorns.^[p]
Indeed, in the name of the Lord I pushed them away.
¹³“You aggressively attacked me^[q] and tried to knock me down,^[r]
but the Lord helped me.
¹⁴The Lord gives me strength and protects me;^[s]
he has become my deliverer.”^[t]
¹⁵They celebrate deliverance in the tents of the godly.^[u]
The Lord’s right hand conquers.^[v]
¹⁶The Lord’s right hand gives victory;^[w]
the Lord’s right hand conquers.
¹⁷I will not die, but live,
and I will proclaim what the Lord has done.^[x]
¹⁸The Lord severely^[y] punished me,
but he did not hand me over to death.
¹⁹Open for me the gates of the just king’s temple.^[z]
I will enter through them and give thanks to the Lord.
²⁰This is the Lord’s gate—
the godly enter through it.
²¹I will give you thanks, for you answered me,
and have become my deliverer.
²²The stone that the builders discarded^[aa]
has become the cornerstone.^[ab]
²³This is the Lord’s work.
We consider it amazing!^[ac]
²⁴This is the day the Lord has brought about.^[ad]
We will be happy and rejoice in it.
²⁵Please, Lord, deliver!
Please, Lord, grant us success!^[ae]
²⁶May the one who comes in the name of the Lord^[af] be blessed.
We will pronounce blessings on you^[ag] in the Lord’s temple.^[ah]
²⁷The Lord is God, and he has delivered us.^[ai]
Tie the offering^[aj] with ropes
to the horns of the altar.^[ak]
²⁸You are my^[al] God, and I will give you thanks.
You are my God and I will praise you.
²⁹Give thanks to the Lord, for he is good
and his loyal love endures.^[am]

Footnotes

Psalm 118:1 sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.
Psalm 118:1 tn Or “is forever.”
Psalm 118:3 tn Heb “house.”
Psalm 118:4 tn Heb “fearers of the Lord.” See Ps 15:4.
Psalm 118:5 tn Heb “from the distress.” The noun מֵצַר (metsar, “straits; distress”) occurs only here and in Lam 1:3. In Ps 116:3 מֵצַר should probably be emended to מְצָדֵי (m^etsade, “snares of”).
Psalm 118:5 tn Heb “the Lord answered me in a wide open place.”
Psalm 118:6 tn Heb “for me.”
Psalm 118:6 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.
Psalm 118:7 tn Heb “for me.”
Psalm 118:7 tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.
Psalm 118:8 tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
Psalm 118:10 sn The reference to an attack by the nations suggests the psalmist may have been a military leader.
Psalm 118:10 tn In this context the phrase “in the name of the Lord” means “by the Lord’s power.”
Psalm 118:10 tn Traditionally the verb has been derived from מוּל (mul, “to circumcise”) and translated “[I] cut [them] off” (see BDB 557-58 s.v. II מוּל). However, it is likely that this is a homonym meaning “to fend off” (see HALOT 556 s.v. II מול) or “to push away.” In this context, where the psalmist is reporting his past experience, the prefixed verbal form is best understood as a preterite. The phrase also occurs in vv. 11, 12.
Psalm 118:12 tn Heb “were extinguished.”
Psalm 118:12 tn The point seems to be that the hostility of the nations (v. 10) is short-lived, like a fire that quickly devours thorns and then burns out. Some, attempting to create a better parallel with the preceding line, emend דֹּעֲכוּ (doʿakhu, “they were extinguished”) to בָּעֲרוּ (baʿaru, “they burned”). In that case the statement emphasizes their hostility.
Psalm 118:13 tn Heb “pushing, you pushed me.” The infinitive absolute emphasizes the following verbal idea. The psalmist appears to address the nations as if they were an individual enemy. Some find this problematic and emend the verb form (which is a Qal perfect second masculine singular with a first person singular suffix) to נִדְחֵיתִי (nidkheti), a Niphal perfect first common singular, “I was pushed.”
Psalm 118:13 tn Heb “to fall,” i.e., “that [I] might fall.”
Psalm 118:14 tn Heb “my strength and protection [is] the Lord.” The Hebrew term זִמְרָת (zimrat) is traditionally understood as meaning “song” (“my strength and song [is] the Lord”) in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing). However, many recent commentators have argued that the noun זִמְרָת is here a homonym, meaning “protection” or “strength.” See HALOT 274 s.v.; cf. NEB “The Lord is my refuge and defence”; NRSV “my strength and my might.”
Psalm 118:14 tn Or “salvation.”
Psalm 118:15 tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”
Psalm 118:15 tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13).
Psalm 118:16 tn Heb “exalts.”
Psalm 118:17 tn Heb “the works of the Lord.”
Psalm 118:18 tn The infinitive absolute emphasizes the following verbal idea.
Psalm 118:19 tn Heb “the gates of justice.” The gates of the Lord’s temple are referred to here, as v. 20 makes clear. They are called “gates of justice” because they are the entrance to the just king’s palace. This has been specified in the translation for clarity.
Psalm 118:22 tn Or “rejected.”
Psalm 118:22 tn Heb “the head of the corner.”sn The metaphor of the stone…the builders discarded describes the way in which God’s deliverance reversed the psalmist’s circumstances. When he was in distress, he was like a stone which was discarded by builders as useless, but now that he has been vindicated by God, all can see that he is of special importance to God, like the cornerstone of the building.
Psalm 118:23 tn Heb “it is amazing in our eyes.” The use of the plural pronoun here and in vv. 24-27 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22-27 are the people’s response to the psalmist’s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10-12) had national repercussions.
Psalm 118:24 tn Heb “this is the day the Lord has made.” Though sometimes applied in a general way, this statement in its context refers to the day of deliverance which the psalmist and people celebrate.
Psalm 118:25 sn A petition for deliverance and success seems odd in a psalm thanking God for deliverance, but it is not unique (see Ps 9:19-20). The people ask God to continue to intervene for them as he has for the psalmist.
Psalm 118:26 sn The people refer here to the psalmist, who enters the Lord’s temple to thank him publicly (see vv. 19-21), as the one who comes in the name of the Lord.
Psalm 118:26 tn The pronominal suffix is second masculine plural, but the final mem (ם) is probably dittographic (note the mem [מ] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.
Psalm 118:26 tn Heb “from the house of the Lord.”
Psalm 118:27 tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the preterite form וַיָּאֶר (vayyaʾer, “he made light”) as a jussive וְיָאֵר (v^eyaʾer; “may he make light [for us]”).
Psalm 118:27 tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).
Psalm 118:27 tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.
Psalm 118:28 sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).
Psalm 118:29 tn Or “is forever.”

Psalm 145

Psalm 145^[a]

A psalm of praise; by David.

145 I will extol you, my God, O King.
I will praise your name continually.^[b]
²Every day I will praise you.
I will praise your name continually.^[c]
³The Lord is great and certainly worthy of praise.
No one can fathom his greatness.^[d]
⁴One generation will praise your deeds to another,
and tell about your mighty acts.^[e]
⁵I will focus on your honor and majestic splendor,
and your amazing deeds.^[f]
⁶They will proclaim^[g] the power of your awesome acts.
I will declare your great deeds.
⁷They will talk about the fame of your great kindness,^[h]
and sing about your justice.^[i]
⁸The Lord is merciful and compassionate;
he is patient^[j] and demonstrates great loyal love.^[k]
⁹The Lord is good to all,
and has compassion on all he has made.^[l]
¹⁰All your works will give thanks to you, Lord.
Your loyal followers will praise you.
¹¹They will proclaim the splendor of your kingdom;
they will tell about your power,
¹²so that mankind^[m] might acknowledge your mighty acts,
and the majestic splendor of your kingdom.
¹³Your kingdom is an eternal kingdom,^[n]
and your dominion endures through all generations.
¹⁴^[o] The Lord supports all who fall,
and lifts up all who are bent over.^[p]
¹⁵Everything looks to you in anticipation,^[q]
and you provide them with food on a regular basis.^[r]
¹⁶You open your hand,
and fill every living thing with the food it desires.^[s]
¹⁷The Lord is just in all his actions,^[t]
and exhibits love in all he does.^[u]
¹⁸The Lord is near all who cry out to him,
all who cry out to him sincerely.^[v]
¹⁹He satisfies the desire^[w] of his loyal followers;^[x]
he hears their cry for help and delivers them.
²⁰The Lord protects all those who love him,
but he destroys all the wicked.
²¹My mouth will praise the Lord.^[y]
Let all who live^[z] praise his holy name forever.

Footnotes

Psalm 145:1 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.
Psalm 145:1 tn Or, hyperbolically, “forever.”
Psalm 145:2 tn Or, hyperbolically, “forever.”
Psalm 145:3 tn Heb “and concerning his greatness there is no searching.”
Psalm 145:4 tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”
Psalm 145:5 tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”
Psalm 145:6 tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”
Psalm 145:7 tn Heb “the fame of the greatness of your goodness.”
Psalm 145:7 tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”
Psalm 145:8 tn Heb “slow to anger” (see Pss 86:15; 103:8).
Psalm 145:8 tn Heb “and great of loyal love” (see Pss 86:15; 103:8).
Psalm 145:9 tn Heb “and his compassion is over all his works.”
Psalm 145:12 tn Heb “the sons of man.”
Psalm 145:13 tn Heb “a kingdom of all ages.”
Psalm 145:14 tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the (מ) (mem) and (ס) (samek) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing (נ) (nun) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.
Psalm 145:14 tn Perhaps “discouraged” (see Ps 57:6).
Psalm 145:15 tn Heb “the eyes of all wait for you.”
Psalm 145:15 tn Heb “and you give to them their food in its season” (see Ps 104:27).
Psalm 145:16 tn Heb “[with what they] desire.”
Psalm 145:17 tn Heb “in all his ways.”
Psalm 145:17 tn Heb “and [is] loving in all his deeds.”
Psalm 145:18 tn Heb “in truth.”
Psalm 145:19 tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.
Psalm 145:19 tn Heb “the desire of those who fear him, he does.”
Psalm 145:21 tn Heb “the praise of the Lord my mouth will speak.”
Psalm 145:21 tn Heb “all flesh.”

Isaiah 19:19-25

¹⁹At that time there will be an altar for the Lord in the middle of the land of Egypt, as well as a sacred pillar^[a] dedicated to the Lord at its border. ²⁰It^[b] will become a visual reminder in the land of Egypt of^[c] the Lord of Heaven’s Armies. When they cry out to the Lord because of oppressors, he will send them a deliverer and defender^[d] who will rescue them. ²¹The Lord will reveal himself to the Egyptians, and they^[e] will acknowledge the Lord’s authority^[f] at that time.^[g] They will present sacrifices and offerings; they will make vows to the Lord and fulfill them. ²²The Lord will strike Egypt, striking and then healing them. They will turn to the Lord, and he will listen to their prayers^[h] and heal them.

²³At that time there will be a highway from Egypt to Assyria. The Assyrians will visit Egypt, and the Egyptians will visit Assyria. The Egyptians and Assyrians will worship together.^[i] ²⁴At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing^[j] in the earth.^[k] ²⁵The Lord of Heaven’s Armies will pronounce a blessing over the earth, saying,^[l] “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession,^[m] Israel!”

Footnotes

Isaiah 19:19 tn This word is sometimes used of a sacred pillar associated with pagan worship, but here it is associated with the worship of the Lord.
Isaiah 19:20 tn The masculine noun מִזְבֵּחַ (mizbeakh, “altar”) in v. 19 is probably the subject of the masculine singular verb הָיָה (hayah) rather than the feminine noun מַצֵּבָה (matsevah, “sacred pillar”), also in v. 19.
Isaiah 19:20 tn Heb “a sign and a witness to the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”] in the land of Egypt.”
Isaiah 19:20 tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”
Isaiah 19:21 tn Heb “Egypt.” For stylistic reasons, to avoid redundancy, the present translation uses the pronoun (“they”) here.
Isaiah 19:21 tn Heb “will know the Lord.”
Isaiah 19:21 tn Heb “in that day” (so KJV); likewise at the beginning of vv. 23 and 24.
Isaiah 19:22 tn Heb “he will be entreated.” The Niphal has a tolerative sense here, “he will allow himself to be entreated.”
Isaiah 19:23 tn The text could be translated, “and Egypt will serve Assyria” (cf. NAB), but subjugation of one nation to the other does not seem to be a theme in vv. 23-25. Rather the nations are viewed as equals before the Lord (v. 25). Therefore it is better to take אֶת (ʾet) in v. 23b as a preposition, “together with,” rather than the accusative sign. The names of the two countries are understood to refer by metonymy to their respective inhabitants.
Isaiah 19:24 tn Heb “will be a blessing” (so NCV).
Isaiah 19:24 tn Or “land” (KJV, NAB).
Isaiah 19:25 tn Heb “which the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (ʾerets, “earth”) at the end of v. 24.
Isaiah 19:25 tn Or “my inheritance” (NAB, NASB, NIV).

Romans 15:5-13

⁵Now may the God of endurance and comfort give you unity with one another^[a] in accordance with Christ Jesus, ⁶so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Exhortation to Mutual Acceptance

⁷Receive one another, then, just as Christ also received you, to God’s glory. ⁸For I tell you that Christ has become a servant of the circumcised^[b] on behalf of God’s truth to confirm the promises made to the fathers,^[c] ⁹and thus the Gentiles glorify God for his mercy.^[d] As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.”^[e] ¹⁰And again it says: “Rejoice, O Gentiles, with his people.”^[f] ¹¹And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.”^[g] ¹²And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.”^[h] ¹³Now may the God of hope fill you with all joy and peace as you believe in him,^[i] so that you may abound in hope by the power of the Holy Spirit.

Luke 19:11-27

The Parable of the Ten Minas

¹¹While the people were listening to these things, Jesus^[a] proceeded to tell a parable, because he was near to Jerusalem, and because they thought^[b] that the kingdom of God^[c] was going to^[d] appear immediately. ¹²Therefore he said, “A nobleman^[e] went to a distant country to receive^[f] for himself a kingdom and then return.^[g] ¹³And he summoned ten of his slaves,^[h] gave them ten minas,^[i] and said to them, ‘Do business with these until I come back.’ ¹⁴But his citizens^[j] hated^[k] him and sent a delegation after him, saying, ‘We do not want this man^[l] to be king^[m] over us!’ ¹⁵When^[n] he returned after receiving the kingdom, he summoned^[o] these slaves to whom he had given the money. He wanted^[p] to know how much they had earned^[q] by trading. ¹⁶So^[r] the first one came before him and said, ‘Sir,^[s] your mina^[t] has made ten minas more.’ ¹⁷And the king^[u] said to him, ‘Well done, good slave! Because you have been faithful^[v] in a very small matter, you will have authority^[w] over ten cities.’ ¹⁸Then^[x] the second one came and said, ‘Sir, your mina has made five minas.’ ¹⁹So^[y] the king^[z] said to him, ‘And you are to be over five cities.’ ²⁰Then another^[aa] slave^[ab] came and said, ‘Sir, here is^[ac] your mina that I put away for safekeeping^[ad] in a piece of cloth.^[ae] ²¹For I was afraid of you, because you are a severe^[af] man. You withdraw^[ag] what you did not deposit^[ah] and reap what you did not sow.’ ²²The king^[ai] said to him, ‘I will judge you by your own words,^[aj] you wicked slave!^[ak] So you knew, did you, that I was a severe^[al] man, withdrawing what I didn’t deposit and reaping what I didn’t sow? ²³Why then didn’t you put^[am] my money in the bank,^[an] so that when I returned I could have collected it with interest?’ ²⁴And he said to his attendants,^[ao] ‘Take the mina from him, and give it to the one who has ten.’^[ap] ²⁵But^[aq] they said to him, ‘Sir, he has ten minas already!’^[ar] ²⁶‘I tell you that everyone who has will be given more,^[as] but from the one who does not have, even what he has will be taken away.^[at] ²⁷But as for these enemies of mine who did not want me to be their king,^[au] bring them here and slaughter^[av] them^[aw] in front of me!’”

Footnotes

Luke 19:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 19:11 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
Luke 19:11 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
Luke 19:11 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
Luke 19:12 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
Luke 19:12 sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
Luke 19:12 sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.
Luke 19:13 tn See the note on the word “slave” in 7:2.
Luke 19:13 sn That is, one for each. A mina was a Greek monetary unit worth 100 denarii or about four months’ wages for an average worker based on a six-day work week.
Luke 19:14 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
Luke 19:14 tn The imperfect is intense in this context, suggesting an ongoing attitude.
Luke 19:14 tn Grk “this one” (somewhat derogatory in this context).
Luke 19:14 tn Or “to rule.”
Luke 19:15 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
Luke 19:15 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
Luke 19:15 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
Luke 19:15 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
Luke 19:16 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
Luke 19:16 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
Luke 19:16 tn See the note on the word “minas” in v. 13.
Luke 19:17 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
Luke 19:17 tn See Luke 16:10.
Luke 19:17 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
Luke 19:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 19:19 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
Luke 19:19 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
Luke 19:20 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
Luke 19:20 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
Luke 19:20 tn Grk “behold.”
Luke 19:20 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping—‘to store, to put away in a safe place.’”
Luke 19:20 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
Luke 19:21 tn Or “exacting,” “harsh,” “hard.”
Luke 19:21 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (aireis) as a finite verb.
Luke 19:21 tn The Greek verb τίθημι (tithēmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
Luke 19:22 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
Luke 19:22 tn Grk “out of your own mouth” (an idiom).
Luke 19:22 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
Luke 19:22 tn Or “exacting,” “harsh,” “hard.”
Luke 19:23 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
Luke 19:23 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
Luke 19:24 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
Luke 19:24 tn Grk “the ten minas.”
Luke 19:25 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
Luke 19:25 tc A few mss (D W 69 and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.
Luke 19:26 tn Grk “to everyone who has, he will be given more.” sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
Luke 19:26 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
Luke 19:27 tn Grk “to rule over them.”
Luke 19:27 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
Luke 19:27 sn Slaughter them. To reject the king is to face certain judgment from him.

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Book of Common Prayer

Psalm 118[a]

Footnotes

Psalm 145[a]

A psalm of praise; by David.

Footnotes

Footnotes

Exhortation to Mutual Acceptance

Footnotes

The Parable of the Ten Minas

Footnotes

Psalm 118^[a]

Psalm 145^[a]