◀ All Reading Plans / Old/New Testament / Psalm 137-139 1 Corinthians 13 (New English Translation)

Prev Day

September 2, 2025

Next Day

Use the calendar to view readings from this devotional.

September 2025
Su	Mo	Tu	We	Th	Fr	Sa
	1	2	3	4	5	6
7	8	9	10	11	12	13
14	15	16	17	18	19	20
21	22	23	24	25	26	27
28	29	30

Return to today's reading

Old/New Testament

Each day includes a passage from both the Old Testament and New Testament.

Duration: 365 days

Psalm 137-139

Psalm 137^[a]

137 By the rivers of Babylon
we sit down and weep^[b]
when we remember Zion.
²On the poplars in her midst
we hang our harps,
³for there our captors ask us to compose songs;^[c]
those who mock us demand that we be happy, saying:^[d]
“Sing for us a song about Zion!”^[e]
⁴How can we sing a song to the Lord
in a foreign land?
⁵If I forget you, O Jerusalem,
may my right hand be crippled.^[f]
⁶May my tongue stick to the roof of my mouth,
if I do not remember you,
and do not give Jerusalem priority
over whatever gives me the most joy.^[g]
⁷Remember, O Lord, what the Edomites did
on the day Jerusalem fell.^[h]
They said, “Tear it down, tear it down,^[i]
right to its very foundation!”
⁸O daughter Babylon, soon to be devastated,^[j]
how blessed will be the one who repays you
for what you dished out to us.^[k]
⁹How blessed will be the one who grabs your babies
and smashes them on a rock.^[l]

Psalm 138^[m]

By David.

138 I will give you thanks with all my heart;
before the heavenly assembly^[n] I will sing praises to you.
²I will bow down toward your holy temple,
and give thanks to your name,
because of your loyal love and faithfulness,
for you have exalted your promise above the entire sky.^[o]
³When^[p] I cried out for help, you answered me.
You made me bold and energized me.^[q]
⁴Let all the kings of the earth give thanks^[r] to you, O Lord,
when they hear the words you speak.^[s]
⁵Let them sing about the Lord’s deeds,^[t]
for the Lord’s splendor is magnificent.^[u]
⁶Though the Lord is exalted, he looks after the lowly,
and from far away humbles^[v] the proud.
⁷Even when I must walk in the midst of danger,^[w] you revive me.
You oppose my angry enemies,^[x]
and your right hand delivers me.
⁸The Lord avenges me.^[y]
O Lord, your loyal love endures.
Do not abandon those whom you have made.^[z]

Psalm 139^[aa]

For the music director, a psalm of David.

139 O Lord, you examine me^[ab] and know me.
²You know when I sit down and when I get up;
even from far away you understand my motives.
³You carefully observe me when I travel or when I lie down to rest;^[ac]
you are aware of everything I do.^[ad]
⁴Certainly^[ae] my tongue does not frame a word
without you, O Lord, being thoroughly aware of it.^[af]
⁵You squeeze me in from behind and in front;
you place your hand on me.
⁶Your knowledge is beyond my comprehension;
it is so far beyond me, I am unable to fathom it.^[ag]
⁷Where can I go to escape your Spirit?
Where can I flee to escape your presence?^[ah]
⁸If I were to ascend^[ai] to heaven, you would be there.
If I were to sprawl out^[aj] in Sheol, there you would be.^[ak]
⁹If I were to fly away^[al] on the wings of the dawn,^[am]
and settle down on the other side^[an] of the sea,
¹⁰even there your hand would guide me,
your right hand would grab hold of me.
¹¹If I were to say, “Certainly the darkness will cover me,^[ao]
and the light will turn to night all around me,”^[ap]
¹²even the darkness is not too dark for you to see,^[aq]
and the night is as bright as^[ar] day;
darkness and light are the same to you.^[as]
¹³Certainly^[at] you made my mind and heart;^[au]
you wove me together^[av] in my mother’s womb.
¹⁴I will give you thanks because your deeds are awesome and amazing.^[aw]
You knew me thoroughly;^[ax]
¹⁵my bones were not hidden from you,
when^[ay] I was made in secret
and sewed together in the depths of the earth.^[az]
¹⁶Your eyes saw me when I was inside the womb.^[ba]
All the days ordained for me
were recorded in your scroll
before one of them came into existence.^[bb]
¹⁷How difficult it is for me to fathom your thoughts about me, O God!^[bc]
How vast is their sum total.^[bd]
¹⁸If I tried to count them,
they would outnumber the grains of sand.
Even if I finished counting them,
I would still have to contend with you.^[be]
¹⁹If only^[bf] you would kill the wicked, O God!
Get away from me, you violent men!^[bg]
²⁰They^[bh] rebel against you^[bi] and act deceitfully;^[bj]
your enemies lie.^[bk]
²¹O Lord, do I not hate those who hate you,
and despise those who oppose you?^[bl]
²²I absolutely hate them;^[bm]
they have become my enemies.
²³Examine me, O God, and probe my thoughts.^[bn]
Test me, and know my concerns.^[bo]
²⁴See if there is any idolatrous way^[bp] in me,
and lead me in the everlasting way.^[bq]

Footnotes

Psalm 137:1 sn Psalm 137. The Babylonian exiles lament their condition, vow to remain loyal to Jerusalem, and appeal to God for revenge on their enemies.
Psalm 137:1 tn Heb “there we sit down, also we weep.”
Psalm 137:3 tn Heb “ask us [for] the words of a song.”
Psalm 137:3 tn Heb “our [?] joy.” The derivation and meaning of the Hebrew phrase תוֹלָלֵינוּ (tolalenu, “our [?]”) are uncertain. A derivation from תָּלַל (talal, “to mock”) fits contextually, but this root occurs only in the Hiphil stem. For a discussion of various proposals, see L. C. Allen, Psalms 101-150 (WBC), 236.
Psalm 137:3 tn Heb “from a song of Zion.” Most modern translations read, “one of the songs of Zion,” taking the preposition מִן (min, “from”) as partitive and “song” as collective. The present translation assumes the mem (ם) is enclitic, being misunderstood later as the prefixed preposition.
Psalm 137:5 tn Heb “may my right hand forget.” In this case one must supply an object, such as “how to move” or “its skill.” The elliptical nature of the text has prompted emendations (see L. C. Allen, Psalms 101-150 [WBC], 236). The translation assumes an emendation to תִּכְשַׁח (tikhshakh), from an otherwise unattested root כָּשַׁח (kashakh), meaning “to be crippled; to be lame.” See HALOT 502 s.v. כשׁח, which cites Arabic cognate evidence in support of the proposal. The difficulty of the MT can be explained as an error of transposition facilitated by the use of שָׁכַח (shakhakh, “forget”) just before this.
Psalm 137:6 tn Heb “if I do not lift up Jerusalem over the top of my joy.”
Psalm 137:7 tn Heb “remember, O Lord, against the sons of Edom, the day of Jerusalem.”
Psalm 137:7 tn Heb “lay [it] bare, lay [it] bare.”
Psalm 137:8 tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.
Psalm 137:8 tn Heb “O the happiness of the one who repays you your wage which you paid to us.”
Psalm 137:9 sn For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12; Isa 13:16; Hos 13:16; Nah 3:10.
Psalm 138:1 sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection.
Psalm 138:1 tn The referent of the Hebrew term אֱלֹהִים (ʾelohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist’s praise takes on a polemical tone.
Psalm 138:2 tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God’s mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.
Psalm 138:3 tn Heb “in the day.”
Psalm 138:3 tn Heb “you made me bold in my soul [with] strength.”
Psalm 138:4 tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.
Psalm 138:4 tn Heb “the words of your mouth.”
Psalm 138:5 tn Heb “ways.”
Psalm 138:5 tn Heb “great.”
Psalm 138:6 tc The form of the verb is יְיֵדָע (y^eyedaʿ) commonly understood to be Qal of יָדַע I (yadaʿ), although the Qal should not have two yod’s. Most likely one י (yod) should be deleted as dittography, or the second should be read as a ו (vav) and the form be understood as a Hifil.tn The Hifil of יָדַע II (yadaʿ) means “to humiliate,” causative of the Qal “be submissive, humbled, quiet” (cf. Job 21:19; Prov 5:6; Isa 45:4; Jer 14:18; Hos 9:7). DCH supposes that the Qal can mean “to humiliate” in this verse. The more common homophonous root יָדַע means “to know,” sometimes with the nuance “to care for.” Alternatively the adjective גָּבֹהַּ (gavoah) can be understood as the subject, referring to God, “the exalted one cares for [the lowly] from a distance,” but the parallel thought in the next verse favors a contrast in this verse also.
Psalm 138:7 tn Or “distress.”
Psalm 138:7 tn Heb “against the anger of my enemies you extend your hand.”
Psalm 138:8 tn Heb “avenges on my behalf.” For the meaning “to avenge” for the verb גָּמַר (gamar), see HALOT 197-98 s.v. גמר.
Psalm 138:8 tn Heb “the works of your hands.” Many medieval Hebrew mss read the singular, “work of your hands.”
Psalm 139:1 sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.
Psalm 139:1 tn The statement is understood as generalizing—the psalmist describes what God typically does.
Psalm 139:3 tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זֶרֶת (zeret, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).
Psalm 139:3 tn Heb “all my ways.”
Psalm 139:4 tn Or “for.”
Psalm 139:4 tn Heb “look, O Lord, you know all of it.”
Psalm 139:6 tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”
Psalm 139:7 tn Heb “Where can I go from your spirit, and where from your face can I flee?” God’s “spirit” may refer here (1) to his presence (note the parallel term, “your face,” and see Ps 104:29-30, where God’s “face” is his presence and his “spirit” is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10).
Psalm 139:8 tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90).
Psalm 139:8 tn The verb יָצַע (yatzaʿ) is rare in the Bible (see Isa 58:5 also Hiphil, and Isa 1:14; Est 4:3 for Hophal examples). There are three main options for understanding this phrase. It may mean “to descend to Sheol,” as in the LXX. This takes the motion in the verb as very generic for this context and understands “Sheol” without a preposition as the default “to Sheol.” Many translations take it as spreading out [something] to act as a bed, couch, or area to lie down. It is uncertain that the idea of a bed has to be implied and this does not required to fit the other contexts. Or, as taken here, it may “to spread [oneself] out, to sprawl.” Each view has merits and it is difficult to decide because the are so few examples.
Psalm 139:8 tn Heb “look, you.”
Psalm 139:9 tn Heb “rise up.”
Psalm 139:9 sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.
Psalm 139:9 tn Heb “at the end.”
Psalm 139:11 tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (y^esukkeni), from the root שָׂכַך (sakhakh, “to cover,” an alternate form of סָכַך [sakhakh]), a reading assumed in the present translation.
Psalm 139:11 tn Heb “and night, light, around me.”
Psalm 139:12 tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.
Psalm 139:12 tn Heb “shines like.”
Psalm 139:12 tn Heb “like darkness, like light.”
Psalm 139:13 tn Or “for.”
Psalm 139:13 tn Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).
Psalm 139:13 tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.
Psalm 139:14 tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (palah) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (palaʾ; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נִפְלָאִים (niflaʾim), the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (niflaʾot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).
Psalm 139:14 tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yodaʿat), a Qal active participle, feminine singular form, to יָדַעְתָּ (yadaʿta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.
Psalm 139:15 tc The Hebrew term אֲשֶׁר (ʾasher, “which”) should probably be emended to כֲּאַשֶׁר (kaʾasher, “when”). The כ (kaf) may have been lost by haplography (note the kaf at the end of the preceding form).
Psalm 139:15 sn The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth’s surface (see H. W. Wolff, Anthropology of the Old Testament, 96-97). Job 1:21 also closely associates the mother’s womb with the earth.
Psalm 139:16 tn Heb “Your eyes saw my shapeless form.” The Hebrew noun גֹּלֶם (golem) occurs only here in the OT. In later Hebrew the word refers to “a lump, a shapeless or lifeless substance,” and to “unfinished matter, a vessel wanting finishing” (Jastrow 222 s.v. גּוֹלֶם). The translation employs the dynamic rendering “when I was inside the womb” to clarify that the speaker was still in his mother’s womb at the time he was “seen” by God.
Psalm 139:16 tn Heb “and on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.” This “scroll” may be the “scroll of life” mentioned in Ps 69:28 (see the note on the word “living” there).
Psalm 139:17 tn Heb “and to me how precious are your thoughts, O God.” The Hebrew verb יָקַר (yaqar) probably has the sense of “difficult [to comprehend]” here (see HALOT 432 s.v. יקר qal.1 and note the use of Aramaic יַקִּר in Dan 2:11). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God’s knowledge about him (see vv. 1-6, 17b-18).
Psalm 139:17 tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.
Psalm 139:18 tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.
Psalm 139:19 tn The Hebrew particle אִם (ʾim, “if”) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7, as well as GKC 321 §109.b).
Psalm 139:19 tn Heb “men of bloodshed.”
Psalm 139:20 tn Heb “who.”
Psalm 139:20 tc Heb “they speak [of] you.” The suffixed form of the verb אָמַר (ʾamar, “to speak”) is peculiar. The translation assumes an emendation to יַמְרֻךָ (yamrukha), a Hiphil form from מָרָה (marah, “to rebel”; see Ps 78:40).
Psalm 139:20 tn Heb “by deceit.”
Psalm 139:20 tc Heb “lifted up for emptiness, your cities.” The form נָשֻׂא (nasuʾ; a Qal passive participle) should be emended to נָשְׂאוּ (nas^eʾu; a Qal perfect, third common plural, “[they] lift up”). Many emend עָרֶיךָ (ʿarekha, “your cities”) to עָלֶיךָ (ʿalekha, “against you”), but it is preferable to understand the noun as an Aramaism and translate “your enemies” (see Dan 4:16 and L. C. Allen, Psalms 101-150 [WBC], 253).
Psalm 139:21 tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqom^emekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uv^emitqom^emekha), a Hitpolel participle (the prefixed מ [mem] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).
Psalm 139:22 tn Heb “[with] completeness of hatred I hate them.”
Psalm 139:23 tn Heb “and know my heart.”
Psalm 139:23 tn The Hebrew noun שַׂרְעַפַּי (sarʿappay, “concerns”) is used of “worries” in Ps 94:19.
Psalm 139:24 tn Many understand the Hebrew term עֹצֶב (ʿotsev) as a noun meaning “pain,” and translate the phrase דֶּרֶךְ עֹצֶב (derekh ʿotsev) as “of pain,” but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take עֹצֶב as “idol” (see HALOT 865 s.v. I עֹצֶב) and understand “way of an idol” to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101-150 (WBC), 253.
Psalm 139:24 tn Or “in the ancient path.” This phrase may refer to the moral path prescribed by the Lord at the beginning of Israel’s history. See Jer 6:16; 18:15, as well as L. C. Allen, Psalms 101-150 (WBC), 253.

1 Corinthians 13

The Way of Love

13 If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal. ²And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing. ³If I give away everything I own, and if I give over my body in order to boast,^[a] but do not have love, I receive no benefit.

⁴Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up. ⁵It is not rude, it is not self-serving, it is not easily angered or resentful. ⁶It is not glad about injustice, but rejoices in the truth. ⁷It bears all things, believes all things, hopes all things, endures all things.

⁸Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. ⁹For we know in part, and we prophesy in part, ¹⁰but when what is perfect^[b] comes, the partial will be set aside. ¹¹When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult,^[c] I set aside childish ways. ¹²For now we see in a mirror indirectly,^[d] but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known. ¹³And now these three remain: faith, hope, and love. But the greatest of these is love.

Footnotes

1 Corinthians 13:3 tc The reading καυχήσωμαι (kauchēsōmai, “I might boast”) is well supported by P⁴⁶ א A B 048 33 1739* co Hier^mss. The competing reading, καυθήσομαι (kauthēsomai, “I will burn”), is found in C D F G L 81 1175 1881* al latt and a host of patristic writers. From this reading other variants were obviously derived: καυθήσωμαι (kauthēsōmai), a future subjunctive (“I might burn”) read by the Byzantine text and a few others (Ψ 1739^c 1881^c M); and καυθῇ (kauthē, “it might be burned”) read by 1505. On an external level, the Alexandrian reading is obviously superior, though the Western and Byzantine readings need to be accounted for. (The following discussion is derived largely from TCGNT 497-98). Internally, καυχήσωμαι is superior for the following reasons: (1) Once the Church started suffering persecution and martyrdom by fire, the v.l. naturally arose. Once there, it is difficult to see why any scribe would intentionally change it to καυχήσωμαι. (2) Involving as it does the change of just two letters (χ to θ [ch to th], ω to ο [ō to o]), this reading could be accomplished without much fanfare. Yet, it appears cumbersome in the context, both because of the passive voice and especially the retention of the first person (“If I give up my body that I may be burned”). A more logical word would have been the third person passive, καυθῇ, as read in 1505 (“If I give up my body that it may be burned”). (3) Although the connection between giving up one’s body and boasting is ambiguous, this very ambiguity has all the earmarks of being from Paul. It may have the force of giving up one’s body into slavery. In any event, it looks to be the harder reading. Incidentally, the Byzantine reading is impossible because the future subjunctive did not occur in Koine Greek. As the reading of the majority of Byzantine minuscules, its roots are clearly post-Koine and as such is a “grammatical monstrosity that cannot be attributed to Paul” (TCGNT 498). Cf. also the notes in BDF §28; MHT 2:219.
1 Corinthians 13:10 tn Or “when completion.”
1 Corinthians 13:11 tn The Greek term translated “adult” here is ἀνήρ (anēr), a term which ordinarily refers to males, husbands, etc. In this context Paul contrasts the states of childhood and adulthood, so the term has been translated “adult”; cf. BDAG 79 s.v. 1.b.
1 Corinthians 13:12 tn Grk “we are seeing through [= using] a mirror by means of a dark image.” Corinth was well known in the ancient world for producing some of the finest bronze mirrors available. Paul’s point in this analogy, then, is not that our current understanding and relationship with God is distorted (as if the mirror reflected poorly), but rather that it is “indirect,” (i.e., the nature of looking in a mirror) compared to the relationship we will enjoy with him in the future when we see him “face-to-face” (cf. G. D. Fee, First Corinthians [NICNT], 648). The word “indirectly” translates the Greek phrase ἐν αἰνίγματι (en ainigmati, “in an obscure image”) which itself may reflect an allusion to Num 12:8 (LXX οὐ δι᾿ αἰνιγμάτων), where God says that he speaks to Moses “mouth to mouth [= face-to-face]…and not in dark figures [of speech].” Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. 1 Cor 10:2). Indeed, in 2 Cor 3:13-18 Paul had recourse with the Corinthians to contrast Moses’ ministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in 2 Cor 3:18, that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christian’s progressive transformation by the Spirit.

New English Translation (NET)

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

Old/New Testament

Psalm 137[a]

Psalm 138[m]

By David.

Psalm 139[aa]

For the music director, a psalm of David.

Footnotes

The Way of Love

Footnotes

Psalm 137^[a]

Psalm 138^[m]

Psalm 139^[aa]