Revised Common Lectionary (Semicontinuous)
Psalm 140[a]
For the music director, a psalm of David.
140 O Lord, rescue me from wicked men.[b]
Protect me from violent men,[c]
2 who plan ways to harm me.[d]
All day long they stir up conflict.[e]
3 Their tongues wound like a serpent;[f]
a viper’s[g] venom is behind[h] their lips. (Selah)
4 O Lord, shelter me from the power[i] of the wicked.
Protect me from violent men,
who plan to knock me over.[j]
5 Proud men hide a snare for me;
evil men[k] spread a net by the path.
They set traps for me. (Selah)
6 I say to the Lord, “You are my God.”
O Lord, pay attention to my plea for mercy.
7 O Sovereign Lord, my strong deliverer,[l]
you shield[m] my head in the day of battle.
8 O Lord, do not let the wicked have their way.[n]
Do not allow their[o] plan to succeed when they attack.[p] (Selah)
9 As for the heads of those who surround me—
may the harm done by[q] their lips overwhelm them.
10 May he rain down[r] fiery coals upon them.
May he throw them into the fire.
From bottomless pits they will not escape.[s]
11 A slanderer[t] will not endure on[u] the earth;
calamity will hunt down a violent man and strike him down.[v]
12 I know[w] that the Lord defends the cause of the oppressed
and vindicates the poor.[x]
13 Certainly the godly will give thanks to your name;
the morally upright will live in your presence.
Footnotes
- Psalm 140:1 sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.
- Psalm 140:1 tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
- Psalm 140:1 tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
- Psalm 140:2 tn Heb “they devise wicked [plans] in [their] mind.”
- Psalm 140:2 tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yegaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.
- Psalm 140:3 tn Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”
- Psalm 140:3 tn The Hebrew term is used only here in the OT.
- Psalm 140:3 tn Heb “under.”
- Psalm 140:4 tn Heb “hands.”
- Psalm 140:4 tn Heb “to push down my steps.”
- Psalm 140:5 tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovelim) from the verb חָבַל (khaval, “act corruptly”).
- Psalm 140:7 tn Heb “the strength of my deliverance.”
- Psalm 140:7 tn Heb “cover.”
- Psalm 140:8 tn Heb “do not grant the desires of the wicked.”
- Psalm 140:8 tn Heb “his.” The singular is used in a representative sense (see v. 1).
- Psalm 140:8 tn Heb “his plot do not promote, they rise up.” The translation understands the final verb as being an unmarked temporal clause. Another option is to revocalize the verb as a Hiphil and take the verb with the next verse, “those who surround me lift up [their] head,” which could refer to their proud attitude as they anticipate victory (see Ps 27:6).
- Psalm 140:9 tn Heb “harm of their lips.” The genitive here indicates the source or agent of the harm.
- Psalm 140:10 tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט (mut, “to sway”), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). In Ps 140:10 the form יַמְטֵר (yamter, “let him rain down”) should probably be read.
- Psalm 140:10 tn Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition ב (bet) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה (mahamorah, “bottomless pit”) occurs only here in the OT.
- Psalm 140:11 tn Heb “a man of a tongue.”
- Psalm 140:11 tn Heb “be established in.”
- Psalm 140:11 tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.
- Psalm 140:12 tc The translation follows the Qere and many medieval Hebrew mss in reading a first person verb form here. The Kethib reads the second person.
- Psalm 140:12 tn Heb “and the just cause of the poor.”
Esther Appeals to the King for Help
5 It so happened that on the third day Esther put on her royal attire and stood in the inner court of the palace,[a] opposite the king’s quarters.[b] The king was sitting on his royal throne in the palace, opposite the entrance.[c] 2 When the king saw Queen Esther standing in the court, she met with his approval.[d] The king extended to Esther the gold scepter that was in his hand, and Esther approached and touched the end of the scepter.
3 The king said to her, “What is on your mind,[e] Queen Esther? What is your request? Even as much as half the kingdom will be given to you.”
4 Esther replied, “If the king is so inclined,[f] let the king and Haman come today to the banquet that I have prepared for the king.” 5 The king replied, “Find Haman quickly so that we can do as Esther requests.”
So the king and Haman went to the banquet that Esther had prepared. 6 While at the banquet of wine, the king said to Esther, “What is your request? It shall be given to you. What is your petition? Ask for as much as half the kingdom,[g] and it shall be done.”
7 Esther responded,[h] “My request and my petition is this: 8 If I have found favor in the king’s sight and if the king is inclined[i] to grant my request and approve my petition, let the king and Haman come tomorrow to the banquet that I will prepare for them. At that time[j] I will do as the king wishes.”[k]
Haman Expresses His Hatred of Mordecai
9 Now Haman went forth that day pleased and very much encouraged.[l] But when Haman saw Mordecai at the king’s gate, and he did not rise or tremble in his presence,[m] Haman was filled with rage toward Mordecai. 10 But Haman restrained himself and went on to his home.
He then sent for his friends to join him,[n] along with his wife Zeresh. 11 Haman then recounted to them his fabulous wealth,[o] his many sons,[p] and how the king had magnified him and exalted him over the king’s other officials and servants. 12 Haman said, “Furthermore, Queen Esther invited[q] only me to accompany the king to the banquet that she prepared. And also tomorrow I am invited[r] along with the king. 13 Yet all this fails to satisfy me so long as I have to see Mordecai the Jew sitting at the king’s gate.”
14 Haman’s[s] wife Zeresh and all his friends said to him, “Have a gallows 75 feet[t] high built, and in the morning tell the king that Mordecai should be hanged on it. Then go with the king to the banquet contented.”[u]
It seemed like a good idea to Haman, so he had the gallows built.
Footnotes
- Esther 5:1 tn Heb “of the house of the king”; NASB, NRSV “of the king’s palace.”
- Esther 5:1 tn Heb “the house of the king”; NASB “the king’s rooms”; NIV, NLT “the king’s hall.” This expression is used twice in this verse. In the first instance, it is apparently the larger palace complex that is in view, whereas in the second instance the expression seems to refer specifically to the quarters from which the king governed.
- Esther 5:1 tn Heb “the entrance of the house” (so ASV).
- Esther 5:2 tn Heb “she obtained grace in his eyes”; NASB “she obtained favor in his sight”; NIV “he was pleased with her”; NLT “he welcomed her.”
- Esther 5:3 tn Heb “What to you?”; NAB, NIV NRSV “What is it, Queen Esther?”
- Esther 5:4 tn Heb “If upon the king it is good”; NASB “If it please the king.”
- Esther 5:6 sn As much as half the kingdom. Such a statement would no doubt have been understood for the exaggeration that it clearly was. Cf. the similar NT scene recorded in Mark 6:23, where Herod makes a similar promise to the daughter of Herodias. In that case the request was for the head of John the Baptist, which is a lot less than half the kingdom.
- Esther 5:7 tn Heb “answered and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.
- Esther 5:8 tn Heb “if upon the king it is good.” Cf. the similar expression in v. 4, which also occurs in 7:3; 8:5; 9:13.
- Esther 5:8 tn Heb “and tomorrow” (so NASB); NAB, NRSV “and then.”
- Esther 5:8 tn Heb “I will do according to the word of the king,” i.e., answer the question that he has posed. Cf. NCV “Then I will answer your question about what I want.”
- Esther 5:9 tn Heb “happy and good of heart”; NASB “glad and pleased of heart”; NIV “happy and in high spirits.”
- Esther 5:9 tn Heb “tremble from before him”; NIV “nor showed fear in his presence”; TEV “or show any sign of respect as he passed.”
- Esther 5:10 tn Heb “sent and brought.” The expression is probably a hendiadys (a figure of speech in which a single idea is expressed through two words or phrases), in which case the two verbs could be translated simply as “summoned” (so NAB) or “sent for” (NASB).
- Esther 5:11 tn Heb “the glory of his riches” (so KJV, NASB); NRSV “the splendor of his riches.”
- Esther 5:11 sn According to Esth 9:10 Haman had ten sons.
- Esther 5:12 tn Heb “caused to come”; KJV “did let no man come in…but myself.”
- Esther 5:12 tn Heb “called to her”; KJV “invited unto her”; NAB “I am to be her guest.”
- Esther 5:14 tn Heb “his”; the referent (Haman) has been specified in the translation for clarity.
- Esther 5:14 tn Heb “50 cubits.” Assuming a standard length for the cubit of about 18 inches (45 cm), this would be about 75 feet (22.5 meters), which is a surprisingly tall height for the gallows. Perhaps the number assumes the gallows was built on a large supporting platform or a natural hill for visual effect, in which case the structure itself may have been considerably smaller. Cf. NCV “a seventy-five foot platform”; CEV “a tower built about seventy-five feet high.”
- Esther 5:14 tn Or “joyful”; NRSV “in good spirits”; TEV “happy.”
Warning About False Teachers
18 Children, it is the last hour, and just as you heard that the antichrist is coming, so now many antichrists[a] have appeared. We know from this that it is the last hour. 19 They went out from us, but they did not really belong to us, because if they had belonged to us, they would have remained[b] with us. But[c] they went out from us[d] to demonstrate[e] that all of them do not belong to us.[f]
20 Nevertheless you have an anointing from the Holy One, and you all know.[g] 21 I have not written to you that[h] you do not know the truth, but that[i] you do know it, and that[j] no lie is of the truth. 22 Who is the liar but the person who denies that Jesus is the Christ[k] ? This one is the antichrist: the person who denies the Father and the Son. 23 Everyone who denies the Son does not have the Father either. The person who confesses the Son has the Father also.[l]
24 As for you, what you have heard from the beginning must remain[m] in you. If what you heard from the beginning remains in you, you also will remain in the Son and in the Father. 25 Now this[n] is the promise that he[o] himself made to[p] us: eternal life.[q]
Footnotes
- 1 John 2:18 sn Antichrists are John’s description for the opponents and their false teaching, which is at variance with the apostolic eyewitness testimony about who Jesus is (cf. 1:1-4). The identity of these opponents has been variously debated by scholars, with some contending (1) that these false teachers originally belonged to the group of apostolic leaders, but departed from it (“went out from us,” v. 19). It is much more likely (2) that they arose from within the Christian communities to which John is writing, however, and with which he identifies himself. This identification can be seen in the interchange of the pronouns “we” and “you” between 1:10 and 2:1, for example, where “we” does not refer only to John and the other apostles, but is inclusive, referring to both himself and the Christians he is writing to (2:1, “you”).
- 1 John 2:19 tn See note on the translation of the Greek verb μένω (menō) in 2:6. Here μένω has been translated as “remained” since it is clear that a change of status or position is involved. The opponents departed from the author’s congregation(s) and showed by this departure that they never really belonged. Had they really belonged, they would have stayed (“remained”).
- 1 John 2:19 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- 1 John 2:19 tn The phrase “they went out from us” is not repeated a second time in the Greek text, but constitutes an ellipsis. For clarity it is necessary to repeat it in the English translation.
- 1 John 2:19 tn Grk “in order that it may be demonstrated.” The passive infinitive has been translated as active and the purpose clause translated by an infinitive in keeping with contemporary English style.
- 1 John 2:19 sn All of them do not belong to us. The opponents chose to depart rather than remain in fellowship with the community to which the author writes and with which he associates himself. This demonstrates conclusively to the author that they never really belonged to that community at all (in spite of what they were claiming). 1 John 2:19 indicates that the departure was apparently the opponents’ own decision rather than being thrown out or excommunicated. But for John, if they had been genuine believers, they would have remained in fellowship. Now they have gone out into the world, where they belong (compare 1 John 4:5).
- 1 John 2:20 tc A two-letter difference in Greek creates two quite diverse readings: πάντες (pantes, nominative plural in “you all know”) is read by א B P Ψ 1852 sy sa; A C 049 5 33 81 436 1175 1243 1611 1735 1739 1881 2344 2492 M latt bo have the accusative πάντα (panta, “you know all things”). The external evidence favors the nominative reading, but it is not overwhelming. The internal evidence is more compelling in favor of the nominative. Scribes would naturally tend to give the transitive verb a direct object, especially because of the parallel in the first half of the verse. And intrinsically, the argument seems to be in balance with v. 19: The “all” who have gone out and are not “in the know” with the “all” who have an anointing and know that they are true believers. Further, as R. E. Brown points out, “the fact of their knowledge (pantes), not the extent of its object (panta), seems best to fit the reassurance” (Epistles of John [AB], 349). Brown further points out the connection with the new covenant in Jer 31 with this section of 1 John, esp. Jer 31:34—“they all [pantes] shall know me.” Since 1 John alludes to Jer 31, without directly quoting it, this is all the more reason to see the nominative as autographic: Allusions are often overlooked by scribes (transcriptional evidence), but support the intrinsic evidence. Thus, the evidence is solidly, though not overwhelmingly, behind the nominative reading.sn The statement you all know probably constitutes an indirect allusion to the provisions of the new covenant mentioned in Jer 31 (see especially Jer 31:34). See also R. E. Brown, The Epistles of John [AB], 349.
- 1 John 2:21 tn The interpretation of the three ὅτι clauses in v. 21 is very difficult: (1) All three instances of ὅτι (hoti) may be causal (so NASB, NIV, NEB). (2) The first two may be causal while the third indicates content (declarative or recitative ὅτι, so KJV, RSV, TEV, NRSV). (3) However, it is best to take all three instances as indicating content because this allows all three to be subordinate to the verb ἔγραψα (egrapsa) as compound direct objects. The author writes to reassure his readers (a) that they do indeed know the truth (first two uses of ὅτι) and (b) that no lie is of the truth (third use).
- 1 John 2:21 tn See the note on the first occurrence of “that” in v. 21.
- 1 John 2:21 tn See the note on the first occurrence of “that” in v. 21.
- 1 John 2:22 tn Or “the Messiah”
- 1 John 2:23 tc The Byzantine text, with a handful of other mss (81 642 1175 2492 M), lacks the last eight words of this verse, “The person who confesses the Son has the Father also” (ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει, ho homologōn ton huion kai ton patera echei). Although shorter readings are often preferred (since scribes would tend to add material rather than delete it), if an unintentional error is likely, shorter readings are generally considered secondary. This is a classic example of such an unintentional omission: The τὸν πατέρα ἔχει of the preceding clause occasioned the haplography, with the scribe’s eye skipping from one τὸν πατέρα ἔχει to the other.
- 1 John 2:24 tn The word translated “remain” may also be translated “reside” (3 times in 2:24). See also the notes on the translation of the Greek verb μένω (menō) in 2:6 and in 2:19. Here the word can really have both nuances of “residing” and “remaining” and it is impossible for the English reader to catch both nuances if the translation provides only one. This occurs three times in 2:24.
- 1 John 2:25 tn It is difficult to know whether the phrase καὶ αὕτη ἐστιν (kai hautē estin) refers (1) to the preceding or (2) to the following material, or (3) to both. The same phrase occurs at the beginning of 1:5, where it serves as a transitional link between the prologue (1:1-4) and the first major section of the letter (1:5-3:10). It is probably best to see the phrase here as transitional as well; thus καί (kai) has been translated “now” rather than “and.” The accusative phrase at the end of v. 25, τὴν ζωὴν τὴν αἰώνιον (tēn zōēn tēn aiōnion), stands in apposition to the relative pronoun ἥν (hēn), whose antecedent is ἡ ἐπαγγελία (hē epangelia; see BDF §295). Thus the “promise” consists of “eternal life.”
- 1 John 2:25 tn The pronoun could refer to God or Jesus Christ, but a reference to Jesus Christ is more likely here.
- 1 John 2:25 tn Grk “he himself promised.” The repetition of the cognate verb “promised” after the noun “promise” is redundant in English.
- 1 John 2:25 sn The promise consists of eternal life, but it is also related to the concept of “remaining” in 2:24. The person who “remains in the Son and in the Father” thus has this promise of eternal life from Jesus himself. Consistent with this, 1 John 5:12 implies that the believer has this eternal life now, not just in the future, and this in turn agrees with John 5:24.
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