Kejadian 48:16

48:16 the Angel ¹  who has protected me ² 

from all harm –

bless these boys.

May my name be named in them, ³ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Mazmur 22:24

22:24 For he did not despise or detest the suffering ⁴  of the oppressed; ⁵ 

he did not ignore him; ⁶ 

when he cried out to him, he responded. ⁷ 

Mazmur 34:17-19

34:17 The godly ⁸  cry out and the Lord hears;

he saves them from all their troubles. ⁹ 

34:18 The Lord is near the brokenhearted;

he delivers ¹⁰  those who are discouraged. ¹¹ 

34:19 The godly ¹²  face many dangers, ¹³ 

but the Lord saves ¹⁴  them ¹⁵  from each one of them.

Mazmur 37:40

37:40 The Lord helps them and rescues them;

he rescues them from evil men and delivers them, ¹⁶ 

for they seek his protection.

Mazmur 40:1-3

Psalm 40 ¹⁷ 

For the music director; By David, a psalm.

40:1 I relied completely ¹⁸  on the Lord,

and he turned toward me

and heard my cry for help.

40:2 He lifted me out of the watery pit, ¹⁹ 

out of the slimy mud. ²⁰ 

He placed my feet on a rock

and gave me secure footing. ²¹ 

40:3 He gave me reason to sing a new song, ²² 

praising our God. ²³ 

May many see what God has done,

so that they might swear allegiance to him and trust in the Lord! ²⁴ 

Mazmur 40:2

40:2 He lifted me out of the watery pit, ²⁵ 

out of the slimy mud. ²⁶ 

He placed my feet on a rock

and gave me secure footing. ²⁷ 

Titus 1:1

Salutation

1:1 From Paul, ²⁸  a slave ²⁹  of God and apostle of Jesus Christ, to further the faith ³⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yakobus 5:11

5:11 Think of how we regard ³¹  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ³² 

Wahyu 7:14

7:14 So ³³  I said to him, “My lord, you know the answer.” ³⁴  Then ³⁵  he said to me, “These are the ones who have come out of the great tribulation. They ³⁶  have washed their robes and made them white in the blood of the Lamb!

[48:16]  ¹ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ² tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ³ tn Or “be recalled through them.”

[22:24]  ⁴ tn Or “affliction”; or “need.”

[22:24]  ⁵ sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.

[22:24]  ⁶ tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).

[22:24]  ⁷ tn Heb “heard.”

[34:17]  ⁸ tn Heb “they” (i.e., the godly mentioned in v. 15).

[34:17]  ⁹ tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).

[34:18]  ¹⁰ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the oppressed and needy.

[34:18]  ¹¹ tn Heb “the crushed in spirit.”

[34:19]  ¹² tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

[34:19]  ¹³ tn Or “trials.”

[34:19]  ¹⁴ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.

[34:19]  ¹⁵ tn Heb “him,” agreeing with the singular form in the preceding line.

[37:40]  ¹⁶ tn The prefixed verbal forms with vav (ו) consecutive carry on the generalizing tone of the preceding verse.

[40:1]  ¹⁷ sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).

[40:1]  ¹⁸ tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).

[40:2]  ¹⁹ tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (sha’on, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).

[40:2]  ²⁰ tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[40:2]  ²¹ tn Heb “he established my footsteps.”

[40:3]  ²² sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.

[40:3]  ²³ tn Heb “and he placed in my mouth a new song, praise to our God.”

[40:3]  ²⁴ tn Heb “may many see and fear and trust in the Lord.” The translation assumes that the initial prefixed verbal form is a jussive (“may many see”), rather than an imperfect (“many will see”). The following prefixed verbal forms with vav (ו) conjunctive are taken as indicating purpose or result (“so that they might swear allegiance…and trust”) after the introductory jussive.

[40:2]  ²⁵ tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (sha’on, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).

[40:2]  ²⁶ tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[40:2]  ²⁷ tn Heb “he established my footsteps.”

[1:1]  ²⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁹ 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.). The most accurate 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.

[1:1]  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.”

[1:1]  ³⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[5:11]  ³¹ tn Grk “Behold! We regard…”

[5:11]  ³² sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[7:14]  ³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ³⁴ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ³⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.