◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 124 (We have escaped like a bird); Genesis 49:1-33 (Jacob’s last words to his sons); 1 Corinthians 6:1-11 (When believers disagree) (New English Translation)

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Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.

Duration: 1245 days

Psalm 124

Psalm 124^[a]

A song of ascents;^[b] by David.

124 “If the Lord had not been on our side”—
let Israel say this.—
²if the Lord had not been on our side,
when men attacked us,^[c]
³they would have swallowed us alive,
when their anger raged against us.
⁴The water would have overpowered us;
the current^[d] would have overwhelmed^[e] us.^[f]
⁵The raging water
would have overwhelmed us.^[g]
⁶The Lord deserves praise,^[h]
for^[i] he did not hand us over as prey to their teeth.
⁷We escaped with our lives,^[j] like a bird from a hunter’s snare.
The snare broke, and we escaped.
⁸Our deliverer is the Lord,^[k]
the Creator^[l] of heaven and earth.

Genesis 49

The Blessing of Jacob

49 Jacob called for his sons and said, “Gather together so I can tell you^[a] what will happen to you in future days.^[b]

²“Assemble and listen, you sons of Jacob;
listen to Israel, your father.
³Reuben, you are my firstborn,
my might and the beginning of my strength,
outstanding in dignity, outstanding in power.
⁴You are destructive^[c] like water and will not excel,^[d]
for you got on your father’s bed,^[e]
then you defiled it—he got on my couch!^[f]
⁵Simeon and Levi are brothers,
weapons of violence are their knives!^[g]
⁶O my soul, do not come into their council,
do not be united to their assembly, my heart,^[h]
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
⁷Cursed be their anger, for it was fierce,
and their fury, for it was cruel.
I will divide them in Jacob,
and scatter them in Israel!^[i]
⁸Judah,^[j] your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
⁹You are a lion’s cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness—who will rouse him?
¹⁰The scepter will not depart from Judah,
nor the ruler’s staff from between his feet,^[k]
until he comes to whom it belongs;^[l]
the nations will obey him.^[m]
¹¹Binding his foal to the vine,
and his colt to the choicest vine,
he will wash^[n] his garments in wine,
his robes in the blood of grapes.
¹²His eyes will be red^[o] from wine,
and his teeth white from milk.^[p]
¹³Zebulun will live^[q] by the haven of the sea
and become a haven for ships;
his border will extend to Sidon.
¹⁴Issachar is a strong-boned donkey
lying down between two saddlebags.
¹⁵When he sees^[r] a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer.^[s]
¹⁶Dan^[t] will judge^[u] his people
as one of the tribes of Israel.
¹⁷May Dan be a snake beside the road,
a viper by the path,
that bites the heels of the horse
so that its rider falls backward.^[v]
¹⁸I wait for your deliverance, O Lord.^[w]
¹⁹Gad will be raided by marauding bands,
but he will attack them at their heels.^[x]
²⁰Asher’s^[y] food will be rich,^[z]
and he will provide delicacies^[aa] to royalty.
²¹Naphtali is a free running doe,^[ab]
he speaks delightful words.^[ac]
²²Joseph is a fruitful bough,^[ad]
a fruitful bough near a spring
whose branches^[ae] climb over the wall.
²³The archers will attack him,^[af]
they will shoot at him and oppose him.
²⁴But his bow will remain steady,
and his hands^[ag] will be skillful;
because of the hands of the Powerful One^[ah] of Jacob,
because of^[ai] the Shepherd, the Rock^[aj] of Israel,
²⁵because of the God of your father,
who will help you,^[ak]
because of the Sovereign God,^[al]
who will bless you^[am]
with blessings from the sky above,
blessings from the deep that lies below,
and blessings of the breasts and womb.^[an]
²⁶The blessings of your father are greater
than^[ao] the blessings of the eternal mountains^[ap]
or the desirable things of the age-old hills.
They will be on the head of Joseph
and on the brow of the prince of his brothers.^[aq]
²⁷Benjamin is a ravenous wolf;
in the morning devouring the prey,
and in the evening dividing the plunder.”

²⁸These^[ar] are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing.^[as]

²⁹Then he instructed them,^[at] “I am about to go^[au] to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. ³⁰It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite. ³¹There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah. ³²The field and the cave in it were acquired from the sons of Heth.”^[av]

³³When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went^[aw] to his people.

Footnotes

Genesis 49:1 tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
Genesis 49:1 tn The term אַחֲרִית (akharit) refers to what is after or behind, which by extension can refer to the result, descendants, the hind part of something, or the following time (cf. HALOT 36). Like its Akkadian cognate, ina aḫirāt ūmī, the Hebrew phrase בְּאַחֲרִית הַיָּמִים (b^e’akharit hayyamim) means “in future days.” In OT literature, most predictive discourse is prophetic and consequently naming a future time period, like “days are coming” (יַמִּים בָּאִים, yammim baʾim; 20x) or “in a future time” (13x), typically occurs in prophetic speech. The description in BDB 31 s.v. אַחֲרִית overreaches the evidence to say that this is “a prophetic phrase denoting the final period of the history so far as the speaker’s perspective reaches” (cf. Num 24:14; Deut 4:30; 31:29), although several times the phrase does refer to the restoration after the Babylonian conquests. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49, ” BSac 112 (1955): 320-28 and B. Vawter, “The Canaanite Background of Genesis 49, ” CBQ 17 (1955): 1-18.
Genesis 49:4 tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).
Genesis 49:4 tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).
Genesis 49:4 sn This is a euphemism for having sexual intercourse with Jacob’s concubine Bilhah (see Gen 35:22).
Genesis 49:4 tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.
Genesis 49:5 tn The meaning of the Hebrew word מְכֵרָה (m^ekherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49, 5, ” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 [1981]: 335-422).
Genesis 49:6 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.
Genesis 49:7 sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.
Genesis 49:8 sn There is a wordplay here; the name Judah (יְהוּדָה, y^ehudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
Genesis 49:10 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
Genesis 49:10 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.tc Henri Cazelles, “Shiloh, the Customary Laws and the Return of the Ancient Kings,” in Proclamation and Presence, eds. J. I. Durhan and J. R. Porter, 248, shows that שִׁילֹה could represent “to whom it belongs” because a scribal practice at Qumran and in Mishnaic writings was to show doubling of a consonant by preceding it with a mater lectionis (consonant used as vowel letter). So s-y-l-h could equal s-l-l-h, or שֶׁלֹּה, which is the way the ancient versions read it. שֶׁלֹּה can be a compound of a relative pronoun (“which”), a preposition (“to”), and archaic third masculine singular suffix (“him”). Thirty-eight Hebrew manuscripts show this variant. See Walter C. Kaiser, The Messiah in the Old Testament, 51, and Cazelles, 248.sn Cazelles, “Shiloh,” 248, notes that the translation followed here is reflected in the Samaritan Pentateuch; the LXX; the versions of Aquila, Symmachus, and Theodotian; the Targums, and the Syriac Peshitta. Allen P. Ross, Creation and Blesssing, 703, gives the Targum Onkelos as saying: “Until the Messiah comes, whose is the kingdom, and him shall the nations obey.” Victor P. Hamilton, The Book of Genesis (NICOT), 2:660, adds that Patriarchal Blessings (4QPBless) shows that the Qumran community interpreted Gen 49:10 in a messianic way. C. F. Keil and F. Delitzsch, The Pentateuch (Commentary on the Old Testament), 1:397, state that “the entire Jewish synagogue and the whole Christian Church” were in “perfect agreement” that the patriarch was “here proclaiming the coming of the Messsiah.”
Genesis 49:10 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
Genesis 49:11 tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.
Genesis 49:12 tn Or “glisten from.” The adjective חַכְלִילִי (khakhlili) occurs only once in the Bible, it’s meaning uncertain. A possible Akkadian cognate suggests it means “dark”. The LXX interprets it as “glisten.” DCH also suggests “red” (DCH s.v. חַכְלִילִי) as a possibility. The preposition מִן (min) can indicate the source “from,” or comparison “more than.” So the possible meanings are “darker than” (NIV, ESV, NRSV), “redder than,” dark or “dull from” (NASB), “red from” (KJV) or “glisten from” (LXX). Since the context describes positive elements that Judah will enjoy as blessings, we don’t expect it to mean eyes glazed over from being drunk. Also the possible Akkadian cognate refers to darkness or gloom, not simply a dark color. Alcohol can cause capillaries to break, leading to red eyes. But whatever is going on with the eyes, the point is that Judah will have abundance to partake of. The LXX suggests a glint of happiness in the eyes spurred by drinking wine. While this may suit the context well, it is not clear that the translator wasn’t simply guessing to fit the context.
Genesis 49:12 tn Some translate these as comparatives, “darker than wine…whiter than milk,” a reference to, presumably, a healthy appearance (so NEB, NIV, NRSV). But understood as a symbol of abundance, the dark or red eyes would be from drinking wine, and the white teeth from drinking milk.
Genesis 49:13 tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.
Genesis 49:15 tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.
Genesis 49:15 sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49, ” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.
Genesis 49:16 sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.
Genesis 49:16 tn Or “govern.”
Genesis 49:17 sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.
Genesis 49:18 sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security.
Genesis 49:19 tc Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.”sn In Hebrew the name Gad (גָּד, gad) sounds like the words translated “raided” (יְגוּדֶנּוּ, y^egudennu) and “marauding bands” (גְּדוּד, g^edud).
Genesis 49:20 tc Heb “from Asher,” but the initial mem (מ) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.”
Genesis 49:20 tn The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.
Genesis 49:20 tn The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.
Genesis 49:21 tn Heb “a doe set free.”
Genesis 49:21 tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (ʾimre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).sn Almost every word in the verse is difficult. Some take the imagery to mean that Naphtali will be swift and agile (like a doe), and be used to take good messages (reading “words of beauty”). Others argue that the tribe was free-spirited (free running), but then settled down with young children.
Genesis 49:22 tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.
Genesis 49:22 tn Heb “daughters.”
Genesis 49:23 tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.
Genesis 49:24 tn Heb “the arms of his hands.”
Genesis 49:24 tn Or “Mighty One.”
Genesis 49:24 tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”
Genesis 49:24 tn Or “Stone.”
Genesis 49:25 tn Heb “and he will help you.”
Genesis 49:25 tn Heb “Shaddai.” See the note on the title “Sovereign God” in Gen 17:1. The preposition אֵת (ʾet) in the Hebrew text should probably be emended to אֵל (ʾel, “God”).
Genesis 49:25 tn Heb “and he will bless you.”
Genesis 49:25 sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.
Genesis 49:26 tn Heb “have prevailed over.”
Genesis 49:26 tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.
Genesis 49:26 tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26, ” JBL 65 (1946): 303-6.
Genesis 49:28 tn Heb “All these.”
Genesis 49:28 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
Genesis 49:29 tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.
Genesis 49:29 tn Heb “I am about to be gathered.” The participle is used here to describe what is imminent.
Genesis 49:32 tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
Genesis 49:33 tn Heb “was gathered.”

1 Corinthians 6:1-11

Lawsuits

6 When any of you has a legal dispute with another, does he dare go to court before the unrighteous rather than before the saints? ²Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits? ³Do you not know that we will judge angels? Why not ordinary matters! ⁴So if you have ordinary lawsuits, do you appoint as judges those who have no standing in the church?^[a] ⁵I say this to your shame! Is there no one among you wise enough to settle disputes between fellow Christians?^[b] ⁶Instead, does a Christian sue a Christian,^[c] and do this before unbelievers? ⁷The fact that you have lawsuits among yourselves demonstrates that you have already been defeated. Why not rather be wronged? Why not rather be cheated? ⁸But you yourselves wrong and cheat, and you do this to your brothers and sisters!^[d]

⁹Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners,^[e] practicing homosexuals,^[f] ¹⁰thieves, the greedy, drunkards, the verbally abusive,^[g] and swindlers will not inherit the kingdom of God. ¹¹Some of you once lived this way.^[h] But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ^[i] and by the Spirit of our God.

Footnotes

1 Corinthians 6:4 tn Or “if you have ordinary lawsuits, appoint as judges those who have no standing in the church!” This alternative reading (cf. KJV, NIV) takes the Greek verb καθίζετε (kathizete) as an ironic imperative instead of a question. This verb comes, however, at the end of the sentence. It is not impossible that Paul meant for it to be understood this way, but its placement in the sentence does not make this probable.
1 Corinthians 6:5 tn Grk “to decide between his brother (and his opponent),” but see the note on the word “Christian” in 5:11.
1 Corinthians 6:6 tn Grk “does a brother sue a brother,” but see the note on the word “Christian” in 5:11.
1 Corinthians 6:8 tn Grk “brothers.” The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a). See also the note on the phrase “brothers and sisters” in 1:10.
1 Corinthians 6:9 tn This term is sometimes rendered “effeminate,” although in contemporary English usage such a translation could be taken to refer to demeanor rather than behavior. BDAG 613 s.v. μαλακός 2 has “pert. to being passive in a same-sex relationship, effeminate esp. of catamites, of men and boys who are sodomized by other males in such a relationship.” L&N 88.281 states, “the passive male partner in homosexual intercourse—‘homosexual.’…As in Greek, a number of other languages also have entirely distinct terms for the active and passive roles in homosexual intercourse.” See also the discussion in G. D. Fee, First Corinthians (NICNT), 243-44. A number of modern translations have adopted the phrase “male prostitutes” for μαλακοί in 1 Cor 6:9 (NIV, NRSV, NLT) but this could be misunderstood by the modern reader to mean “males who sell their services to women,” while the term in question appears, at least in context, to relate to homosexual activity between males. Furthermore, it is far from certain that prostitution as commonly understood (the selling of sexual favors) is specified here, as opposed to a consensual relationship. Thus the translation “passive homosexual partners” has been used here.
1 Corinthians 6:9 tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse—‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner.” Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.
1 Corinthians 6:10 tn Or “revilers”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.” Because the term “abusive” without further qualification has become associated in contemporary English with both physical and sexual abuse, the qualifier “verbally” has been supplied in the translation.
1 Corinthians 6:11 tn Grk “and some [of you] were these.”
1 Corinthians 6:11 tc The external evidence in support of the reading ᾿Ιησοῦ Χριστοῦ (Iēsou Christou, “Jesus Christ”) is quite impressive: P^11vid,46 א B C^vid D* P 33 81 104 365 629 630 1739 1881 2464 al lat bo as well as several fathers, while the reading with merely ᾿Ιησοῦ has significantly poorer support (A D² Ψ M sa). Although the wording of the original could certainly have been expanded, it is also possible that Χριστοῦ as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the wording of the Ausgangstext seems to have been ᾿Ιησοῦ Χριστοῦ.

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Revised Common Lectionary (Semicontinuous)

Psalm 124[a]

A song of ascents;[b] by David.

Footnotes

The Blessing of Jacob

Footnotes

Lawsuits

Footnotes

Psalm 124^[a]

A song of ascents;^[b] by David.