◀ All Reading Plans / Old/New Testament / Psalm 129-131 1 Corinthians 11:1-16 (New English Translation)

Prev Day

August 30, 2014

Next Day

Use the calendar to view readings from this devotional.

August 2014
Su	Mo	Tu	We	Th	Fr	Sa
					1	2
3	4	5	6	7	8	9
10	11	12	13	14	15	16
17	18	19	20	21	22	23
24	25	26	27	28	29	30
31

Return to today's reading

Old/New Testament

Each day includes a passage from both the Old Testament and New Testament.

Duration: 365 days

Psalm 129-131

Psalm 129^[a]

A song of ascents.^[b]

129 “Since my youth they have often attacked me,”
let Israel say.
²“Since my youth they have often attacked me,
but they have not defeated me.
³The plowers plowed my back;
they made their furrows long.
⁴The Lord is just;
he cut the ropes of the wicked.”^[c]
⁵May all who hate Zion
be humiliated and turned back.
⁶May they be like the grass on the rooftops,
which withers before one can even pull it up,^[d]
⁷which cannot fill the reaper’s hand,
or the lap of the one who gathers the grain.
⁸Those who pass by will not say,^[e]
“May you experience the Lord’s blessing!
We pronounce a blessing on you in the name of the Lord.”

Psalm 130^[f]

A song of ascents.^[g]

130 From the deep water^[h] I cry out to you, O Lord.
²O Lord, listen to me.^[i]
Pay attention to^[j] my plea for mercy.
³If you, O Lord, were to keep track of^[k] sins,
O Lord, who could stand before you?^[l]
⁴But^[m] you are willing to forgive,^[n]
so that you might^[o] be honored.^[p]
⁵I rely on^[q] the Lord.
I rely on him with my whole being;^[r]
I wait for his assuring word.^[s]
⁶I yearn for the Lord,^[t]
more than watchmen do for the morning,
yes, more than watchmen do for the morning.^[u]
⁷O Israel, hope in the Lord,
for the Lord exhibits loyal love,^[v]
and is more than willing to deliver.^[w]
⁸He will deliver^[x] Israel
from all their sins.^[y]

Psalm 131^[z]

A song of ascents,^[aa] by David.

131 O Lord, my heart is not proud,
nor do I have a haughty look.^[ab]
I do not have great aspirations,
or concern myself with things that are beyond me.^[ac]
²Indeed,^[ad] I have calmed and quieted myself^[ae]
like a weaned child with its mother;^[af]
I am content like a young child.^[ag]
³O Israel, hope in the Lord
now and forevermore!

Footnotes

Psalm 129:1 sn Psalm 129. Israel affirms God’s justice and asks him to destroy the enemies of Zion.
Psalm 129:1 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 129:4 tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.
Psalm 129:6 tn The Hebrew verb שָׁלַף (shalaf) normally means “to draw [a sword]” or “to pull.” BDB 1025 s.v. suggests the meaning “to shoot up” here, but it is more likely that the verb here means “to pluck; to pull up,” a nuance attested for this word in later Hebrew and Aramaic (see Jastrow 1587 s.v. שָׁלַף).
Psalm 129:8 tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.
Psalm 130:1 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
Psalm 130:1 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 130:1 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.
Psalm 130:2 tn Heb “my voice.”
Psalm 130:2 tn Heb “may your ears be attentive to the voice of.”
Psalm 130:3 tn Heb “observe.”
Psalm 130:3 tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”
Psalm 130:4 tn Or “surely.”
Psalm 130:4 tn Heb “for with you [there is] forgiveness.”
Psalm 130:4 tn Or “consequently you are.”
Psalm 130:4 tn Heb “feared.”
Psalm 130:5 tn Or “wait for.”
Psalm 130:5 tn Heb “my soul waits.”
Psalm 130:5 tn Heb “his word.”
Psalm 130:6 tn Heb “my soul for the master.”
Psalm 130:6 tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.
Psalm 130:7 tn Heb “for with the Lord [is] loyal love.”
Psalm 130:7 tn Heb “and abundantly with him [is] redemption.”
Psalm 130:8 tn Or “redeem.”
Psalm 130:8 tn Or “all the consequences of their sins.” The Hebrew noun עָוֹן (ʿavon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to deliverance from the national consequences of sin or forgiveness per se (v. 4). See L. C. Allen, Psalms 101-150 (WBC), 192.
Psalm 131:1 sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.
Psalm 131:1 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 131:1 tn Heb “and my eyes are not lifted up.”
Psalm 131:1 tn Heb “I do not walk in great things, and in things too marvelous for me.”
Psalm 131:2 tn Or “but.”
Psalm 131:2 tn Heb “I make level and make quiet my soul.”
Psalm 131:2 tn Heb “like a weaned [one] upon his mother.”
Psalm 131:2 tn Heb “like the weaned [one] upon me, my soul.”

1 Corinthians 11:1-16

11 ¹Be imitators of me, just as I also am of Christ.

Women’s Head Coverings

²I praise you^[a] because you remember me in everything and maintain the traditions just as I passed them on to you. ³But I want you to know that Christ is the head of every man, and the man is the head of a woman,^[b] and God is the head of Christ. ⁴Any man who prays or prophesies with his head covered disgraces his head. ⁵But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head. ⁶For if a woman will not cover her head, she should cut off her hair. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should cover her head. ⁷For a man should not have his head covered, since he is the image and glory of God. But the woman is the glory of the man. ⁸For man did not come from woman, but woman from man. ⁹Neither was man created for the sake of woman, but woman for man. ¹⁰For this reason a woman should have a symbol of authority^[c] on her head, because of the angels.^[d] ¹¹In any case, in the Lord woman is not independent of man, nor is man independent of woman. ¹²For just as woman came from man, so man comes through woman. But all things come from God. ¹³Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? ¹⁴Does not nature^[e] itself teach you that if a man has long hair, it is a disgrace for him, ¹⁵but if a woman has long hair, it is her glory? For her hair is given to her for a covering.^[f] ¹⁶If anyone intends to quarrel about this, we have no other practice, nor do the churches of God.

Footnotes

1 Corinthians 11:2 tc The Western and Byzantine texts, as well as one or two Alexandrian mss (D F G Ψ 33 M latt sy), combine in reading ἀδελφοί (adelphoi, “brothers”) here, while the Alexandrian witnesses (P⁴⁶ א A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of ἀδελφοί is apparently a motivated reading, however, for scribes would have naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς (epainō de humas, “now I praise you”), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred.
1 Corinthians 11:3 tn Or “the husband is the head of his wife.” The same Greek words translated “man” and “woman” can mean, as determined by context, “husband” and “wife” respectively. Such an approach is followed by NAB, TEV, NRSV, and NLT (with some variations).
1 Corinthians 11:10 sn Paul does not use a word specifying what type of “covering” is meant (veil, hat, etc.). The Greek word he uses here (ἐξουσία exousia; translated symbol of authority) could be (1) a figure of speech that may substitute the result (the right to participate in worship) for the appropriate appearance that makes it possible (the covered head). Or (2) it refers to the outward symbol (having the head covered) as representing the inward attitude the woman is to possess (deference to male leadership in the church).
1 Corinthians 11:10 sn Paul does not explain this reference to the angels, and its point is not entirely clear. It seems to reflect an awareness that angels are witnesses to church life (cf. Eph 3:10) and would be particularly sensitive to resistance against God’s created order.
1 Corinthians 11:14 sn Paul does not mean nature in the sense of “the natural world” or “Mother Nature.” It denotes “the way things are” because of God’s design.
1 Corinthians 11:15 sn No word for veil or head covering occurs in vv. 3-14 (see the note on authority in v. 10). That the hair is regarded by Paul as a covering in v. 15 is not necessarily an argument that the hair is the same as the head covering that he is describing in the earlier verses (esp. v. 10). Throughout this unit of material, Paul points out the similarities of long hair with a head covering. But his doing so seems to suggest that the two are not to be identified with each other. Precisely because they are similar they do not appear to be identical (cf. vv. 5, 6, 7, 10, 13). If head covering = long hair, then what does v. 6 mean (“For if a woman will not cover her head, she should cut off her hair”)? This suggests that the covering is not the same as the hair itself.

New English Translation (NET)

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

Old/New Testament

Psalm 129[a]

A song of ascents.[b]

Psalm 130[f]

A song of ascents.[g]

Psalm 131[z]

A song of ascents,[aa] by David.

Footnotes

Women’s Head Coverings

Footnotes

Psalm 129^[a]

A song of ascents.^[b]

Psalm 130^[f]

A song of ascents.^[g]

Psalm 131^[z]

A song of ascents,^[aa] by David.