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October 18, 2019

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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

Psalm 121

Psalm 121^[a]

A song of ascents.^[b]

121 I look up^[c] toward the hills.
From where^[d] does my help come?
²My help comes from the Lord,^[e]
the Creator^[f] of heaven and earth.
³May he not allow your foot to slip.
May your Protector^[g] not sleep.^[h]
⁴Look! Israel’s Protector^[i]
does not sleep or slumber.
⁵The Lord is your protector;
the Lord is the shade at your right hand.
⁶The sun will not harm you by day,
or the moon by night.^[j]
⁷The Lord will protect you from all harm;
he will protect your life.
⁸The Lord will protect you in all you do,^[k]
now and forevermore.

Footnotes

Psalm 121:1 sn Psalm 121. The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3-8), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3. The translation assumes that speaker one talks in vv. 1-2, that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4-8. If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two’s response to the words of speaker one. See the note on the word “sleep” at the end of v. 3.
Psalm 121:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
Psalm 121:1 tn Heb “I lift my eyes.”
Psalm 121:1 tn The Hebrew term מֵאַיִן (meʾayin) is interrogative, not relative, in function. Rather than directly stating that his source of help descends from the hills, the psalmist is asking, “From where does my help come?” Nevertheless, the first line does indicate that he is looking toward the hills for help, probably indicating that he is looking up toward the sky, or up toward the temple, in anticipation of supernatural intervention. The psalmist assumes the dramatic role of one needing help. He answers his own question in v. 2.
Psalm 121:2 tn Heb “my help [is] from with the Lord.”
Psalm 121:2 tn Or “Maker.”
Psalm 121:3 tn Heb “the one who guards you.”
Psalm 121:3 tn The prefixed verbal forms following the negative particle אַל (ʾal) appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8. But none of the examples in GKC for this use of the jussive are compelling.
Psalm 121:4 tn Heb “the one who guards Israel.”
Psalm 121:6 sn One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.
Psalm 121:8 tn Heb “your going out and your coming in.”

Genesis 31:43-32:2

⁴³Laban replied^[a] to Jacob, “These women^[b] are my daughters, these children are my grandchildren,^[c] and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today^[d] or the children to whom they have given birth? ⁴⁴So now, come, let’s make a formal agreement,^[e] you and I, and it will be^[f] proof that we have made peace.”^[g]

⁴⁵So Jacob took a stone and set it up as a memorial pillar. ⁴⁶Then he^[h] said to his relatives, “Gather stones.” So they brought stones and put them in a pile.^[i] They ate there by the pile of stones. ⁴⁷Laban called it Jegar Sahadutha,^[j] but Jacob called it Galeed.^[k]

⁴⁸Laban said, “This pile of stones is a witness of our agreement^[l] today.” That is why it was called Galeed. ⁴⁹It was also called Mizpah^[m] because he said, “May the Lord watch^[n] between us^[o] when we are out of sight of one another.^[p] ⁵⁰If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize^[q] that God is witness to your actions.”^[r]

⁵¹“Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob.^[s] ⁵²“This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me.^[t] ⁵³May the God of Abraham and the god of Nahor,^[u] the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared.^[v] ⁵⁴Then Jacob offered a sacrifice^[w] on the mountain and invited his relatives to eat the meal.^[x] They ate the meal and spent the night on the mountain.

⁵⁵(32:1)^[y] Early in the morning Laban kissed^[z] his grandchildren^[aa] and his daughters goodbye and blessed them. Then Laban left and returned home.^[ab]

Jacob Wrestles at Peniel

32 So Jacob went on his way and the angels of God^[ac] met him. ²When Jacob saw them, he exclaimed,^[ad] “This is the camp of God!” So he named that place Mahanaim.^[ae]

Footnotes

Genesis 31:43 tn Heb “answered and said.”
Genesis 31:43 tn Heb “daughters.”
Genesis 31:43 tn Heb “children.”
Genesis 31:43 tn Heb “but to my daughters what can I do to these today?”
Genesis 31:44 tn Heb “cut a covenant.”
Genesis 31:44 tn The verb הָיָה (hayah) followed by the preposition ל (lamed) means “become.”
Genesis 31:44 tn Heb “and it will become a witness between me and you.”
Genesis 31:46 tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
Genesis 31:46 sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, galʿed). See v. 48.
Genesis 31:47 sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”
Genesis 31:47 sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.
Genesis 31:48 tn Heb “a witness between me and you.”
Genesis 31:49 tn Heb “and Mizpah.”
Genesis 31:49 sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.
Genesis 31:49 tn Heb “between me and you.”
Genesis 31:49 tn Heb “for we will be hidden, each man from his neighbor.”
Genesis 31:50 tn Heb “see.”
Genesis 31:50 tn Heb “between me and you.”
Genesis 31:51 tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between me and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
Genesis 31:52 tn Heb “This pile is a witness, and the pillar is a witness: surely I will not pass by this pile to you, and surely you will not pass by this pile and this pillar to me, for harm.”
Genesis 31:53 tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. Smr and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.
Genesis 31:53 tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.
Genesis 31:54 tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.
Genesis 31:54 tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.
Genesis 31:55 sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.
Genesis 31:55 tn Heb “and Laban got up early in the morning and he kissed.”
Genesis 31:55 tn Heb “his sons.”
Genesis 31:55 tn Heb “to his place.”
Genesis 32:1 sn The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob’s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, “Jacob at Mahanaim: Some Remarks on Genesis XXXII 2-3, ” VT 28 (1978): 37-44.
Genesis 32:2 tn Heb “and Jacob said when he saw them.”
Genesis 32:2 sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

2 Timothy 2:14-26

Dealing with False Teachers

¹⁴Remind people^[a] of these things and solemnly charge them^[b] before the Lord^[c] not to wrangle over words. This is of no benefit; it just brings ruin on those who listen.^[d] ¹⁵Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.^[e] ¹⁶But avoid profane chatter,^[f] because those occupied with it will stray further and further into ungodliness,^[g] ¹⁷and their message will spread its infection^[h] like gangrene. Hymenaeus and Philetus are in this group.^[i] ¹⁸They have strayed from the truth^[j] by saying that the resurrection has already occurred, and they are undermining some people’s faith. ¹⁹However, God’s solid foundation remains standing, bearing this seal: “The Lord knows those who are his,”^[k] and “Everyone who confesses the name of the Lord^[l] must turn away from evil.”

²⁰Now in a wealthy home^[m] there are not only gold and silver vessels, but also ones made of wood and of clay, and some are for honorable use, but others for ignoble use.^[n] ²¹So if someone cleanses himself of such behavior,^[o] he will be a vessel for honorable use, set apart, useful for the Master, prepared for every good work. ²²But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others^[p] who call on the Lord from a pure heart.^[q] ²³But reject foolish and ignorant^[r] controversies, because you know they breed infighting.^[s] ²⁴And the Lord’s slave^[t] must not engage in heated disputes^[u] but be kind toward all, an apt teacher, patient, ²⁵correcting^[v] opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth^[w] ²⁶and they will come to their senses and escape the devil’s trap where they are held captive^[x] to do his will.^[y]

Footnotes

2 Timothy 2:14 tn Grk “remind of these things,” implying “them” or “people” as the object.
2 Timothy 2:14 tn Grk “solemnly charging.” The participle διαμαρτυρόμενος (diamarturomenos) has been translated as a finite verb due to requirements of contemporary English style.
2 Timothy 2:14 tc ‡ Most witnesses (A D Ψ 048 1241 [1505] 1739 1881 M al sy SBL) have κυρίου (kuriou, “Lord”) instead of θεοῦ (theou, “God”) here, while a few have Χριστοῦ (Christou, “Christ”; 206 429 1758). θεοῦ, however, is well supported by א C F G I 614 629 630 1175 al. Internally, the Pastorals never elsewhere use the expression ἐνώπιον κυρίου (enōpion kuriou, “before the Lord”), but consistently use ἐνώπιον θεοῦ (“before God”; cf. 1 Tim 2:3; 5:4, 21; 6:13; 2 Tim 4:1). But this fact could be argued both ways: The author’s style may be in view, or scribes may have adjusted the wording to conform it to the Pastorals’ otherwise universal expression. Further, only twice in the NT (Jas 4:10 [v.l. θεοῦ]; Rev 11:4 [v.l. θεοῦ]) does the expression ἐνώπιον κυρίου occur. That such an expression is not found in the corpus Paulinum seems to be sufficient impetus for scribes to change the wording here. Thus, although the external evidence is somewhat on the side of θεοῦ, the internal evidence is on the side of κυρίου. A decision is difficult, but κυρίου is the preferred reading.
2 Timothy 2:14 tn Grk “[it is] beneficial for nothing, for the ruin of those who listen.”
2 Timothy 2:15 sn Accurately is a figure of speech that literally means something like “cutting a straight road.” In regard to the message of truth, it means “correctly handling” or “imparting it without deviation.”
2 Timothy 2:16 sn Profane chatter was apparently a characteristic of the false teachers in Ephesus (cf. 1 Tim 1:3-4; 4:7; 6:20).
2 Timothy 2:16 tn Grk “they [who engage in it] will progress even more in ungodliness.”
2 Timothy 2:17 tn Or “eat away.”
2 Timothy 2:17 tn Grk “of whom are Hymenaeus and Philetus.” Because of the length and complexity of the Greek sentence, this last clause has been made a new sentence in the translation.
2 Timothy 2:18 tn Grk “have deviated concerning the truth.”
2 Timothy 2:19 sn A quotation from Num 16:5.
2 Timothy 2:19 tn Grk “names the name of the Lord.”
2 Timothy 2:20 tn Grk “a great house.”
2 Timothy 2:20 tn Grk “for dishonor,” probably referring to vessels used for refuse or excrement.
2 Timothy 2:21 tn Grk “from these,” alluding to the errors and deeds of the false teachers described in vv. 14-19.
2 Timothy 2:22 tn Grk “and peace, with those.”
2 Timothy 2:22 sn In company with others who call on the Lord from a pure heart alludes to the value of the community of believers for the development of Christian virtues.
2 Timothy 2:23 tn Or “uninstructed,” “silly.”
2 Timothy 2:23 tn Or “fights,” although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although “quarrel” is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement.
2 Timothy 2:24 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
2 Timothy 2:24 tn Grk “must not fight” or “must not quarrel.” The Greek verb is related to the noun translated “infighting” in v. 23.
2 Timothy 2:25 sn Correcting is the word for “child-training” or “discipline.” It is often positive (training, educating) but here denotes the negative side (correcting, disciplining).
2 Timothy 2:25 tn Grk “repentance unto knowledge of the truth.”
2 Timothy 2:26 tn Grk “having been captured by him.”
2 Timothy 2:26 tn Grk “for that one’s will,” referring to the devil, but with a different pronoun than in the previous phrase “by him.” Some have construed “for his will” with the earlier verb and referred the pronoun to God: “come to their senses and escape the devil’s trap (though they have been captured by him) in order to do His will.” In Classical Greek the shift in pronouns would suggest this, but in Koine Greek this change is not significant. The more natural sense is a reference to the devil’s will.

New English Translation (NET)

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Revised Common Lectionary (Complementary)

Psalm 121[a]

A song of ascents.[b]

Footnotes

Jacob Wrestles at Peniel

Footnotes

Dealing with False Teachers

Footnotes

Psalm 121^[a]

A song of ascents.^[b]