Old/New Testament
Psalm 120[a]
A song of ascents.[b]
120 In my distress I cried out
to the Lord and he answered me.
2 I said,[c] “O Lord, rescue me[d]
from those who lie with their lips[e]
and those who deceive with their tongues.[f]
3 How will he severely punish you,
you deceptive talker?[g]
4 Here’s how![h] With the sharp arrows of warriors,
with arrowheads forged over the hot coals.[i]
5 How miserable I am.[j]
For I have lived temporarily[k] in Meshech;
I have resided among the tents of Kedar.[l]
6 For too long I have had to reside
with those who hate[m] peace.
7 I am committed to peace,[n]
but when I speak, they want to make war.[o]
Psalm 121[p]
A song of ascents.[q]
121 I look up[r] toward the hills.
From where[s] does my help come?
2 My help comes from the Lord,[t]
the Creator[u] of heaven and earth.
3 May he not allow your foot to slip.
May your Protector[v] not sleep.[w]
4 Look! Israel’s Protector[x]
does not sleep or slumber.
5 The Lord is your protector;
the Lord is the shade at your right hand.
6 The sun will not harm you by day,
or the moon by night.[y]
7 The Lord will protect you from all harm;
he will protect your life.
8 The Lord will protect you in all you do,[z]
now and forevermore.
Psalm 122[aa]
A song of ascents;[ab] by David.
122 I was glad because[ac] they said to me,
“We will go to the Lord’s temple.”
2 Our feet are[ad] standing
inside your gates, O Jerusalem.
3 Jerusalem is a city designed
to accommodate an assembly.[ae]
4 The tribes go up[af] there,[ag]
the tribes of the Lord,
where it is required that Israel
give thanks to the name of the Lord.[ah]
5 Indeed,[ai] the leaders sit[aj] there on thrones and make legal decisions,
on the thrones of the house of David.[ak]
6 Pray[al] for the peace of Jerusalem.
May those who love her prosper.[am]
7 May there be peace inside your defenses,
and prosperity[an] inside your fortresses.[ao]
8 For the sake of my brothers and my neighbors
I will say, “May there be peace in you.”
9 For the sake of the temple of the Lord our God
I will pray for you to prosper.[ap]
Footnotes
- Psalm 120:1 sn Psalm 120. The genre and structure of this psalm are uncertain. It begins like a thanksgiving psalm, with a brief notice that God has heard the psalmist’s prayer for help and has intervened. But v. 2 is a petition for help, followed by a taunt directed toward enemies (vv. 3-4) and a lament (vv. 5-7). Perhaps vv. 2-7 recall the psalmist’s prayer when he cried out to the Lord.
- Psalm 120:1 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 120:2 tn The words “I said” are supplied in the translation for clarification. See the introductory note for this psalm.
- Psalm 120:2 tn Or “my life.”
- Psalm 120:2 tn Heb “from a lip of falsehood.”
- Psalm 120:2 tn Heb “from a tongue of deception.”
- Psalm 120:3 tn Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The Lord is the understood subject of the verbs “give” and “add.” The second part of the question echoes a standard curse formula, “thus the Lord/God will do…and thus he will add” (see Ruth 1:17; 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9, 35; 19:13; 1 Kgs 2:23; 2 Kgs 6:31).
- Psalm 120:4 tn The words “here’s how” are supplied in the translation as a clarification. In v. 4 the psalmist answers the question he raises in v. 3.
- Psalm 120:4 tn Heb “with coals of the wood of the broom plant.” The wood of the broom plant was used to make charcoal, which in turn was used to fuel the fire used to forge the arrowheads.
- Psalm 120:5 tn Or “woe to me.” The Hebrew term אוֹיָה (ʾoyah, “woe”) which occurs only here, is an alternate form of אוֹי (ʾoy).
- Psalm 120:5 tn Heb “I live as a resident foreigner.”
- Psalm 120:5 sn Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17. (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23, which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146.
- Psalm 120:6 tn The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals.
- Psalm 120:7 tn Heb “I, peace.”
- Psalm 120:7 tn Heb “they [are] for war.”
- 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.”
- Psalm 122:1 sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.
- Psalm 122:1 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 122:1 tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition ב (bet) usually introduces the reason for joy.
- Psalm 122:2 tn Or “were.”
- Psalm 122:3 tc Heb “Jerusalem, which is built like a city which is joined to her together.” The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb חֻבְּרָה (khubberah, “is joined”) to a noun חֶבְרָה (khevrah, “association; company”). The text then reads literally, “Jerusalem, which is built like a city which has a company together.” This in turn can be taken as a reference to Jerusalem’s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4-5).
- Psalm 122:4 tn Or “went up.”
- Psalm 122:4 tn Heb “which is where the tribes go up.”
- Psalm 122:4 tn Heb “[it is] a statute for Israel to give thanks to the name of the Lord.”
- Psalm 122:5 tn Or “for.”
- Psalm 122:5 tn Or “sat.”
- Psalm 122:5 tn Heb “Indeed, there they sit [on] thrones for judgment, [on] thrones [belonging] to the house of David.”
- Psalm 122:6 tn Heb “ask [for].”
- Psalm 122:6 tn Or “be secure.”
- Psalm 122:7 tn or “security.”
- Psalm 122:7 tn The psalmist uses second feminine singular pronominal forms to address personified Jerusalem.
- Psalm 122:9 tn Heb “I will seek good for you.” The psalmist will seek Jerusalem’s “good” through prayer.
The Rights of an Apostle
9 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? 2 If I am not an apostle to others, at least I am to you, for you are the confirming sign[a] of my apostleship in the Lord. 3 This is my defense to those who examine me. 4 Do we not have the right to financial support?[b] 5 Do we not have the right to the company of a believing wife, like the other apostles and the Lord’s brothers and Cephas?[c] 6 Or do only Barnabas and I lack the right not to work? 7 Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not consume its milk? 8 Am I saying these things only on the basis of common sense,[d] or does the law not say this as well? 9 For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.”[e] God is not concerned here about oxen, is he? 10 Or is he not surely speaking for our benefit? It was written for us, because the one plowing and threshing ought to work in hope of enjoying the harvest. 11 If we sowed spiritual blessings among you, is it too much to reap material things from you? 12 If others receive this right from you, are we not more deserving?
But we have not made use of this right. Instead we endure everything so that we may not be a hindrance to the gospel of Christ. 13 Don’t you know that those who serve in the temple[f] eat food from the temple, and those who serve at the altar receive a part of the offerings? 14 In the same way the Lord commanded those who proclaim the gospel to receive their living by the gospel. 15 But I have not used any of these rights. And I am not writing these things so that something will be done for me.[g] In fact, it would be better for me to die than—no one will deprive me of my reason for boasting![h] 16 For if I preach the gospel, I have no reason for boasting, because I am compelled to do this. Woe to me if I do not preach the gospel! 17 For if I do this voluntarily, I have a reward. But if I do it unwillingly, I am entrusted with a responsibility. 18 What then is my reward? That when I preach the gospel I may offer the gospel free of charge, and so not make full use of my rights in the gospel.
19 For since I am free from all I can make myself a slave to all, in order to gain even more people.[i] 20 To the Jews I became like a Jew to gain the Jews. To those under the law I became like one under the law (though I myself am not under the law)[j] to gain those under the law. 21 To those free from the law I became like one free from the law (though I am not free from God’s law but under the law of Christ) to gain those free from the law. 22 To the weak I became weak in order to gain the weak. I have become all things to all people, so that by all means I may save some.
23 I do all these things because of the gospel, so that I can be a participant in it.
24 Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win. 25 Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one.
26 So I do not run uncertainly or box like one who hits only air. 27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified.
Footnotes
- 1 Corinthians 9:2 tn Grk “the seal.”
- 1 Corinthians 9:4 tn Grk “the right to eat and drink.” In the context this is a figurative reference to financial support.
- 1 Corinthians 9:5 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”
- 1 Corinthians 9:8 tn Or “only according to human authority”; Grk “saying these things according to men.”
- 1 Corinthians 9:9 sn A quotation from Deut 25:4.
- 1 Corinthians 9:13 tn Grk “working the sacred things.”
- 1 Corinthians 9:15 tn Grk “so that it will happen in this way in my case.”
- 1 Corinthians 9:15 tc The reading ἤ—τὸ καύχημά μου οὐδεὶς κενώσει (ē—to kauchēma mou oudeis kenōsei, “than—no one will deprive me of my reason for boasting!”) is syntactically abrupt, but fully in keeping with Pauline style. It is supported by P46 א* B D*,c 33 1739 1881 as well as early patristic authors. Most witnesses, especially the later ones (א2 C D2 Ψ M lat), have a significantly smoother reading than this: ἢ τὸ καύχημά μου ἵνα τις κενώσῃ (or κενώσει); ē to kauchēma mou hina tis kenōsē (or kenōsei), “than that anyone should deprive me of my boasting.” The simple replacement of οὐδείς with ἵνα essentially accomplishes the smoothing out of the text, and as such the ἵνα reading is suspect. Not only is the harder reading in keeping with Pauline style, but it is also found in the earlier and better witnesses.sn Paul breaks off his thought at mid-sentence (indicated by the dash in the translation) and it is somewhat difficult to determine his reason for boasting. Most likely Paul would rather die than be deprived of the boast that he had offered the gospel free of charge even though as an apostle he had the right to such support (9:14). Did he say this as a way of criticizing his opponents? Perhaps only indirectly. His focus has more to do with not hindering the gospel than what his opponents were doing (9:12).
- 1 Corinthians 9:19 tn Or “more converts.” The word “people” is not in the Greek text, but is implied. It has been supplied in the translation to clarify the meaning.
- 1 Corinthians 9:20 tc The Byzantine text, as well as a few other witnesses (D2 [L] Ψ 1881 M) lack this parenthetical material, while geographically widespread, early, and diverse witnesses have the words (so א A B C D* F G P 33 104 365 1175 1505 1739 al latt). The phrase may have dropped out accidentally through homoioteleuton (note that both the preceding phrase and the parenthesis end in ὑπὸ νόμον [hupo nomon, “under the law”]), or intentionally by overscrupulous scribes who felt that the statement “I myself am not under the law” could have led to license.
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