◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 25:1-10 (Your paths are love and faithfulness); Daniel 9:15-25a (An angel speaks to Daniel); 2 Timothy 4:1-5 (Apostolic and pastoral advice for Timothy) (New English Translation)

Prev Day

February 12, 2027

Next Day

Use the calendar to view readings from this devotional.

February 2027
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

Return to today's reading

Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

Duration: 1245 days

Psalm 25:1-10

Psalm 25^[a]

By David.

25 O Lord, I come before you in prayer.^[b]
²My God, I trust in you.
Please do not let me be humiliated;
do not let my enemies triumphantly rejoice over me.
³Certainly none who rely on you will be humiliated.
Those who deal in treachery will be thwarted^[c] and humiliated.
⁴Make me understand your ways, O Lord.
Teach me your paths.^[d]
⁵Guide me into your truth^[e] and teach me.
For you are the God who delivers me;
on you I rely all day long.
⁶Remember^[f] your compassionate and faithful deeds, O Lord,
for you have always acted in this manner.^[g]
⁷Do not hold against me^[h] the sins of my youth^[i] or my rebellious acts.
Because you are faithful to me, extend to me your favor, O Lord.^[j]
⁸The Lord is both kind and fair;^[k]
that is why he teaches sinners the right way to live.^[l]
⁹May he show^[m] the humble what is right.^[n]
May he teach^[o] the humble his way.
¹⁰The Lord always proves faithful and reliable^[p]
to those who follow the demands of his covenant.^[q]

Footnotes

Psalm 25:1 sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.
Psalm 25:1 tn Heb “to you, O Lord, my life I lift up.” To “lift up” one’s “life” to the Lord means to express one’s trust in him through prayer. See Pss 86:4; 143:8.
Psalm 25:3 tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).
Psalm 25:4 sn Teach me your paths. In this context the Lord’s “ways” and “paths” refer to the moral principles which the Lord prescribes for his followers. See vv. 8-10.
Psalm 25:5 sn The Lord’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.
Psalm 25:6 tn That is, “remember” with the intention of repeating.
Psalm 25:6 tn Heb “for from antiquity [are] they.”
Psalm 25:7 tn Heb “do not remember,” with the intention of punishing.
Psalm 25:7 sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
Psalm 25:7 tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O Lord.”
Psalm 25:8 tn Heb “good and just.”
Psalm 25:8 tn Heb “teaches sinners in the way.”
Psalm 25:9 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
Psalm 25:9 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (ʿanavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
Psalm 25:9 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
Psalm 25:10 tn Heb “all the paths of the Lord are faithful and trustworthy.” The Lord’s “paths” refer here to his characteristic actions.
Psalm 25:10 tn Heb “to the ones who keep his covenant and his testimonies.”

Daniel 9:15-25

¹⁵“Now, O Lord our God, who brought your people out of the land of Egypt with great power^[a] and made a name for yourself that is remembered to this day—we have sinned and behaved wickedly. ¹⁶O Lord, according to all your justice,^[b] please turn your raging anger^[c] away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.

¹⁷“So now, our God, accept^[d] the prayer and requests of your servant, and show favor to^[e] your devastated sanctuary for your own sake.^[f] ¹⁸Listen attentively,^[g] my God, and hear! Open your eyes and look on our desolated ruins^[h] and the city called by your name.^[i] For it is not because of our own righteous deeds that we are praying to you,^[j] but because your compassion is abundant. ¹⁹O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.”^[k]

Gabriel Gives to Daniel a Prophecy of Seventy Weeks

²⁰While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the Lord my God concerning his holy mountain^[l]— ²¹yes, while I was still praying,^[m] the man Gabriel, whom I had seen previously^[n] in a vision, was approaching me in my state of extreme weariness,^[o] around the time of the evening offering. ²²He spoke with me, instructing me as follows:^[p] “Daniel, I have now come to impart understanding to you. ²³At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight.^[q] Therefore consider the message and understand the vision:^[r]

²⁴“Seventy weeks^[s] have been determined
concerning your people and your holy city
to put an end to^[t] rebellion,
to bring sin^[u] to completion,^[v]
to atone for iniquity,
to bring in perpetual^[w] righteousness,
to seal up^[x] the prophetic vision,^[y]
and to anoint a Most Holy Place.^[z]
²⁵So know and understand:
From the issuing of the command^[aa] to restore and rebuild
Jerusalem until an anointed one, a prince arrives,^[ab]
there will be a period of seven weeks^[ac] and sixty-two weeks.
It will again be built,^[ad] with plaza and moat,
but in distressful times.

Footnotes

Daniel 9:15 tn Heb “with a powerful hand.”
Daniel 9:16 tn Or “righteousness.”
Daniel 9:16 tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).
Daniel 9:17 tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.
Daniel 9:17 tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.
Daniel 9:17 tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.
Daniel 9:18 tn Heb “turn your ear.”
Daniel 9:18 tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.
Daniel 9:18 tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.
Daniel 9:18 tn Heb “praying our supplications before you.”
Daniel 9:19 tn Heb “for your name is called over your city and your people.” See the note on this expression in v. 18.
Daniel 9:20 tn Heb “the holy mountain of my God.”
Daniel 9:21 tn Heb “speaking in prayer.”
Daniel 9:21 tn Heb “in the beginning.”
Daniel 9:21 tn The Hebrew expression בִּיעָף מֻעָף (muʿaf biʿaf) is very difficult. The issue is whether the verb derives from עוּף (ʿuf, “to fly”) or from יָעַף (yaʿaf, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel (cf. 7:28; 8:27; 10:8-9, 16-17; also NASB).
Daniel 9:22 tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.
Daniel 9:23 tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.”
Daniel 9:23 tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).
Daniel 9:24 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days); cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as seventy “sevens” of years, or a total of 490 years.
Daniel 9:24 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.
Daniel 9:24 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
Daniel 9:24 tn The Hebrew phrase לְכַלֵּא (l^ekhalleʾ) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kalaʾ, “to shut up, restrain”), as has sometimes been supposed.
Daniel 9:24 tn Or “everlasting.”
Daniel 9:24 sn The act of sealing in the OT is a sign of authentication (cf. 1 Kgs 21:8 and Jer 32:10, 11, 44).
Daniel 9:24 tn Heb “vision and prophecy.” The expression is a hendiadys.
Daniel 9:24 tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.
Daniel 9:25 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
Daniel 9:25 tn The word “arrives” is added in the translation for clarification.
Daniel 9:25 tn Heb “sevens” (also later in this line and in v. 26).sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.
Daniel 9:25 tn Heb “it will return and be built.” The expression is a verbal hendiadys.

2 Timothy 4:1-5

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,^[a] be ready^[b] whether it is convenient or not,^[c] reprove, rebuke, exhort^[d] with complete patience and instruction. ³For there will be a time when people^[e] will not tolerate sound teaching. Instead, following their own desires,^[f] they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things.^[g] ⁴And they will turn away from hearing the truth, but on the other hand they will turn aside to myths.^[h] ⁵You, however, be self-controlled^[i] in all things, endure hardship, do an evangelist’s work, fulfill your ministry.

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:

Revised Common Lectionary (Complementary)

Psalm 25[a]

By David.

Footnotes

Gabriel Gives to Daniel a Prophecy of Seventy Weeks

Footnotes

Charge to Timothy Repeated

Footnotes

Psalm 25^[a]