◀ All Reading Plans / Revised Common Lectionary (Complementary) / Exodus 34:29-35 (Moses’ face shone); Psalm 99 (Worship upon God’s holy hill); 2 Corinthians 3:12—4:2 (We will be transformed); Luke 9:28-36 [37-43] (Jesus is transfigured on the mountain) (New English Translation)

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Revised Common Lectionary (Complementary)

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

Duration: 1245 days

Exodus 34:29-35

The Radiant Face of Moses

²⁹^[a] Now when Moses came down^[b] from Mount Sinai with^[c] the two tablets of the testimony in his hand^[d]—when he came down^[e] from the mountain, Moses^[f] did not know that the skin of his face shone^[g] while he talked with him. ³⁰When Aaron and all the Israelites saw Moses, the skin of his face shone,^[h] and they were afraid to approach him. ³¹But Moses called to them, so Aaron and all the leaders of the community came back to him, and Moses spoke to them. ³²After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai. ³³When Moses finished^[i] speaking^[j] with them, he would^[k] put a veil on his face. ³⁴But when Moses went in^[l] before the Lord to speak with him, he would remove the veil until he came out.^[m] Then he would come out and tell the Israelites what he had been commanded.^[n] ³⁵When the Israelites would see^[o] the face of Moses, that^[p] the skin of Moses’ face shone, Moses would put the veil on his face again, until he went in to speak with the Lord.^[q]

Footnotes

Exodus 34:29 sn Now, at the culmination of the renewing of the covenant, comes the account of Moses’ shining face. It is important to read this in its context first, holding off on the connection to Paul’s discussion in 2 Corinthians. There is a delicate balance here in Exodus. On the one hand Moses’ shining face served to authenticate the message, but on the other hand Moses prevented the people from seeing more than they could handle. The subject matter in the OT, then, is how to authenticate the message. The section again can be subdivided into three points that develop the whole idea: I. The one who spends time with God reflects his glory (29-30). It will not always be as Moses; rather, the glory of the Lord is reflected differently today, but nonetheless reflected. II. The glory of Yahweh authenticates the message (31-32). III. The authentication of the message must be used cautiously with the weak and immature (33-35).
Exodus 34:29 tn The temporal clause is composed of the temporal indicator (“and it happened”), followed by the temporal preposition, infinitive construct, and subjective genitive (“Moses”).
Exodus 34:29 tn The second clause begins with “and/now”; it is a circumstantial clause explaining that the tablets were in his hand. It repeats the temporal clause at the end.
Exodus 34:29 tn Heb “in the hand of Moses.”
Exodus 34:29 tn The temporal clause parallels the first temporal clause; it uses the same infinitive construct, but now with a suffix referring to Moses.
Exodus 34:29 tn Heb “and Moses.”
Exodus 34:29 tn The word קָרַן (qaran) is derived from the noun קֶרֶן (qeren) in the sense of a “ray of light” (see Hab 3:4). Something of the divine glory remained with Moses. The Greek translation of Aquila and the Latin Vulgate convey the idea that he had horns, the primary meaning of the word from which this word is derived. Some have tried to defend this, saying that the glory appeared like horns or that Moses covered his face with a mask adorned with horns. But in the text the subject of the verb is the skin of Moses’ face (see U. Cassuto, Exodus, 449).
Exodus 34:30 tn This clause is introduced by the deictic particle הִנֵּה (hinneh); it has the force of pointing to something surprising or sudden.
Exodus 34:33 tn Heb “and Moses finished”; the clause is subordinated as a temporal clause to the next clause.
Exodus 34:33 tn The Piel infinitive construct is the object of the preposition; the whole phrase serves as the direct object of the verb “finished.”
Exodus 34:33 tn Throughout this section the actions of Moses and the people are frequentative. The text tells what happened regularly.
Exodus 34:34 tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”
Exodus 34:34 tn The temporal clause begins with the temporal preposition “until,” followed by an infinitive construct with the suffixed subjective genitive.
Exodus 34:34 tn The form is the Pual imperfect, but since the context demands a past tense here, in fact a past perfect tense, this is probably an old preterite form without a vav consecutive.
Exodus 34:35 tn Now the perfect tense with vav consecutive is subordinated to the next clause, “Moses returned the veil….”
Exodus 34:35 tn Verbs of seeing often take two accusatives. Here, the second is the noun clause explaining what it was about the face that they saw.
Exodus 34:35 tn Heb “with him”; the referent (the Lord) has been specified in the translation for clarity.

Psalm 99

Psalm 99^[a]

99 The Lord reigns!
The nations tremble.^[b]
He sits enthroned above the cherubim;^[c]
the earth shakes.^[d]
²The Lord is elevated^[e] in Zion;
he is exalted over all the nations.
³Let them praise your great and awesome name.
He^[f] is holy!
⁴The king is strong;
he loves justice.^[g]
You ensure that legal decisions will be made fairly;^[h]
you promote justice and equity in Jacob.
⁵Praise^[i] the Lord our God.
Worship^[j] before his footstool.
He is holy!
⁶Moses and Aaron were among his priests;
Samuel was one of those who prayed to him.^[k]
They^[l] prayed to the Lord and he answered them.
⁷He spoke to them from a pillar of cloud;^[m]
they obeyed his regulations and the ordinance he gave them.
⁸O Lord our God, you answered them.
They found you to be a forgiving God,
but also one who punished their sinful deeds.^[n]
⁹Praise^[o] the Lord our God!
Worship on his holy hill,
for the Lord our God is holy.

Footnotes

Psalm 99:1 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
Psalm 99:1 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the Lord’s kingship. Another option is to take them as jussives: “let the nations tremble…let the earth shake!”
Psalm 99:1 sn Cherubim are winged angels. As depicted in the OT, they possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubim suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubim in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
Psalm 99:1 tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).
Psalm 99:2 tn Heb “great.”
Psalm 99:3 tn The pronoun refers to the Lord himself (see vv. 5, 9).
Psalm 99:4 tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the Lord (see v. 1, and Ps 98:6). The noun עֹז (ʿoz, “strength”) should probably be revocalized as the adjective עַז (ʿaz, “strong”).
Psalm 99:4 tn Heb “you establish fairness.”
Psalm 99:5 tn Or “exalt.”
Psalm 99:5 tn Or “bow down.”
Psalm 99:6 tn Heb “among those who called on his name.”
Psalm 99:6 tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.
Psalm 99:7 sn A pillar of cloud. The psalmist refers to the reality described in Exod 33:9-10; Num 12:5; and Deut 31:15.
Psalm 99:8 tn Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take “their deeds” as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, “and one who avenged attacks against them.” Still another option is to emend the participial form נֹקֵם (noqem, “an avenger”) to נֹקָם (noqam), a rare Qal participial form of נָקַה (naqah, “purify”) with a suffixed pronoun. In this case one could translate, “and one who purified them from their [sinful] deeds” (cf. NEB “and held them innocent”).
Psalm 99:9 tn Or “exalt.”

2 Corinthians 3:12-4:2

¹²Therefore, since we have such a hope, we behave with great boldness,^[a] ¹³and not like Moses who used to put a veil over his face to keep the Israelites^[b] from staring^[c] at the result^[d] of the glory that was made ineffective.^[e] ¹⁴But their minds were closed.^[f] For to this very day, the same veil remains when they hear the old covenant read.^[g] It has not been removed because only in Christ is it taken away.^[h] ¹⁵But until this very day whenever Moses is read, a veil lies over their minds,^[i] ¹⁶but when one^[j] turns to the Lord, the veil is removed.^[k] ¹⁷Now the Lord is the Spirit, and where the Spirit of the Lord is present,^[l] there is freedom. ¹⁸And we all, with unveiled faces reflecting the glory of the Lord,^[m] are being transformed into the same image from one degree of glory to another,^[n] which is from^[o] the Lord, who is the Spirit.^[p]

Paul’s Perseverance in Ministry

4 Therefore, since we have this ministry, just as God has shown us mercy,^[q] we do not become discouraged.^[r] ²But we have rejected^[s] shameful hidden deeds,^[t] not behaving^[u] with deceptiveness^[v] or distorting the word of God, but by open proclamation of the truth we commend ourselves to everyone’s conscience before God.

Footnotes

2 Corinthians 3:12 tn Or “we employ great openness of speech.”
2 Corinthians 3:13 tn Grk “the sons of Israel.”
2 Corinthians 3:13 tn Or “from gazing intently.”
2 Corinthians 3:13 tn Or “end.” The word τέλος (telos) can mean both “a point of time marking the end of a duration, end, termination, cessation” and “the goal toward which a movement is being directed, end, goal, outcome” (see BDAG 998-999 s.v.). The translation accepts the interpretation that Moses covered the glory of his face with the veil to prevent Israel from being judged by the glory of God (see S. J. Hafemann, Paul, Moses, and the History of Israel [WUNT 81], 347-62); in this case the latter meaning for τέλος is more appropriate.
2 Corinthians 3:13 tn Or “was fading away”; Grk “on the result of what was made ineffective.” The referent (glory) has been specified in the translation for clarity. See note on “which was made ineffective” in v. 7.
2 Corinthians 3:14 tn Grk “their minds were hardened.”
2 Corinthians 3:14 tn Grk “the same veil remains at the reading of the old covenant”; the phrase “they hear” has been introduced (“when they hear the old covenant read”) to make the link with the “Israelites” (v. 13) whose minds were closed (v. 14a) more obvious to the reader.
2 Corinthians 3:14 tn Or “only in Christ is it eliminated.”
2 Corinthians 3:15 tn Grk “their heart.”
2 Corinthians 3:16 tn Or perhaps “when(ever) he turns,” referring to Moses.
2 Corinthians 3:16 sn An allusion to Exod 34:34. The entire verse may refer to Moses, viewing him as a type portraying the Jewish convert to Christianity in Paul’s day.
2 Corinthians 3:17 tn Grk “where the Spirit of the Lord is”; the word “present” is supplied to specify that the presence of the Lord’s Spirit is emphasized rather than the mere existence of the Lord’s Spirit.
2 Corinthians 3:18 tn Or “we all with unveiled faces beholding the glory of the Lord as in a mirror.”
2 Corinthians 3:18 tn Grk “from glory to glory.”
2 Corinthians 3:18 tn Grk “just as from.”
2 Corinthians 3:18 tn Grk “from the Lord, the Spirit”; the genitive πνεύματος (pneumatos) has been translated as a genitive of apposition.
2 Corinthians 4:1 tn Grk “just as we have been shown mercy”; ἠλεήθημεν (ēleēthēmen) has been translated as a “divine passive” which is a circumlocution for God as the active agent. For clarity this was converted to an active construction with God as subject in the translation.
2 Corinthians 4:1 tn Or “we do not lose heart.”
2 Corinthians 4:2 tn L&N 13.156; the word can also mean “to assert opposition to,” thus here “we have denounced” (L&N 33.220).
2 Corinthians 4:2 tn Grk “the hidden things [deeds] of shame”; here αἰσχύνης (aischunēs) has been translated as an attributive genitive.
2 Corinthians 4:2 tn Or “not conducting ourselves”; Grk “not walking” (a common NT idiom for conduct, way of life, or behavior).
2 Corinthians 4:2 tn Or “craftiness.”

Luke 9:28-36

The Transfiguration

²⁸Now^[a] about eight days^[b] after these sayings, Jesus^[c] took with him Peter, John, and James, and went up the mountain to pray. ²⁹As^[d] he was praying,^[e] the appearance of his face was transformed,^[f] and his clothes became very bright, a brilliant white.^[g] ³⁰Then^[h] two men, Moses and Elijah,^[i] began talking with him.^[j] ³¹They appeared in glorious splendor and spoke about his departure^[k] that he was about to carry out^[l] at Jerusalem. ³²Now Peter and those with him were quite sleepy,^[m] but as they became fully awake,^[n] they saw his glory and the two men standing with him. ³³Then^[o] as the men^[p] were starting to leave,^[q] Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters,^[r] one for you and one for Moses and one for Elijah”—not knowing what he was saying. ³⁴As^[s] he was saying this, a cloud^[t] came^[u] and overshadowed^[v] them, and they were afraid as they entered the cloud. ³⁵Then^[w] a voice came from the cloud, saying, “This is my Son, my Chosen One.^[x] Listen to him!”^[y] ³⁶After^[z] the voice had spoken, Jesus was found alone. So^[aa] they kept silent and told no one^[ab] at that time^[ac] anything of what they had seen.

Footnotes

Luke 9:28 tn Grk “Now it happened that about.” 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 9:28 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (hōsei, “about”) to give an approximate reference.
Luke 9:28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
Luke 9:29 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 9:29 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
Luke 9:29 tn Or “the appearance of his face became different.”sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
Luke 9:29 tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).
Luke 9:30 tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Luke 9:30 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
Luke 9:30 tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.
Luke 9:31 tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.
Luke 9:31 tn Or “accomplish,” “bring to completion.”
Luke 9:32 tn Grk “weighed down with sleep” (an idiom).
Luke 9:32 tn Or “after they became fully awake,” “but they became fully awake and saw.”
Luke 9:33 tn Grk “And it happened that as.” 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. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 9:33 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
Luke 9:33 tn Grk “to leave from him.”
Luke 9:33 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.
Luke 9:34 tn Here δέ (de) has not been translated.
Luke 9:34 sn This cloud is the cloud of God’s presence and the voice is his as well.
Luke 9:34 tn Or “appeared.”
Luke 9:34 tn Or “surrounded.”
Luke 9:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 9:35 tc Most mss, especially the later ones, have ἀγαπητός (agapētos, “the one I love”; A C* W ƒ¹³ 33 M it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agapētos en hō (ē)udokēsa, “the one I love, in whom I am well pleased”; C³ D Ψ) here, instead of ἐκλελεγμένος (eklelegmenos, “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from P^45,75 א B L Ξ (579) 892 1241 co.tn The participle ὁ ἐκλελεγμένος (ho eklelegmenos), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (ho eklektos) which also appears in Luke 23:35.sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.
Luke 9:35 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
Luke 9:36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 9:36 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
Luke 9:36 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
Luke 9:36 tn Grk “in those days.”

Luke 9:37-43

Healing a Boy with an Unclean Spirit

³⁷Now on^[a] the next day, when they had come down from the mountain, a large crowd met him. ³⁸Then^[b] a man from the crowd cried out,^[c] “Teacher, I beg you to look at^[d] my son—he is my only child! ³⁹A^[e] spirit seizes him, and he suddenly screams;^[f] it throws him into convulsions^[g] and causes him to foam at the mouth. It hardly ever leaves him alone, torturing^[h] him severely. ⁴⁰I^[i] begged^[j] your disciples to cast it out, but^[k] they could not do so.”^[l] ⁴¹Jesus answered,^[m] “You^[n] unbelieving^[o] and perverse generation! How much longer^[p] must I be with you and endure^[q] you?^[r] Bring your son here.” ⁴²As^[s] the boy^[t] was approaching, the demon threw him to the ground^[u] and shook him with convulsions.^[v] But Jesus rebuked^[w] the unclean^[x] spirit, healed the boy, and gave him back to his father. ⁴³Then^[y] they were all astonished at the mighty power^[z] of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd^[aa] was amazed at everything Jesus^[ab] was doing, he said to his disciples,

Footnotes

Luke 9:37 tn Grk “Now it happened that on.” 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 9:38 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Luke 9:38 tn Grk “cried out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
Luke 9:38 tn This verb means “to have regard for”; see Luke 1:48.
Luke 9:39 tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Luke 9:39 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
Luke 9:39 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
Luke 9:39 tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.
Luke 9:40 tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.
Luke 9:40 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
Luke 9:40 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
Luke 9:40 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
Luke 9:41 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
Luke 9:41 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
Luke 9:41 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
Luke 9:41 tn Grk “how long.”
Luke 9:41 tn Or “and put up with.” See Num 11:12; Isa 46:4.
Luke 9:41 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
Luke 9:42 tn Here δέ (de) has not been translated.
Luke 9:42 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
Luke 9:42 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
Luke 9:42 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassō) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
Luke 9:42 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
Luke 9:42 sn This is a reference to an evil spirit. See Luke 4:33.
Luke 9:43 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
Luke 9:43 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
Luke 9:43 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
Luke 9:43 tc Most mss, especially the later ones (A C W Θ Ψ 0115 ƒ¹³ 33 892 M al), actually supply ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (P⁷⁵ א B D L Ξ ƒ¹ 579 700 1241 2542 lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the reading of the initial text.tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

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Revised Common Lectionary (Complementary)

The Radiant Face of Moses

Footnotes

Psalm 99[a]

Footnotes

Paul’s Perseverance in Ministry

Footnotes

The Transfiguration

Footnotes

Healing a Boy with an Unclean Spirit

Another Prediction of Jesus’ Suffering

Footnotes

Psalm 99^[a]