Ayub 27:8

27:8 For what hope does the godless have when he is cut off, ¹ 

when God takes away his life? ² 

Mazmur 22:4-5

22:4 In you our ancestors ³  trusted;

they trusted in you ⁴  and you rescued them.

22:5 To you they cried out, and they were saved;

in you they trusted and they were not disappointed. ⁵ 

Yesaya 28:15-18

28:15 For you say,

“We have made a treaty with death,

with Sheol ⁶  we have made an agreement. ⁷ 

When the overwhelming judgment sweeps by ⁸ 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ⁹ 

28:16 Therefore, this is what the sovereign master, the Lord, says:

“Look, I am laying ¹⁰  a stone in Zion,

an approved ¹¹  stone,

set in place as a precious cornerstone for the foundation. ¹² 

The one who maintains his faith will not panic. ¹³ 

28:17 I will make justice the measuring line,

fairness the plumb line;

hail will sweep away the unreliable refuge, ¹⁴ 

the floodwaters will overwhelm the hiding place.

28:18 Your treaty with death will be dissolved; ¹⁵ 

your agreement ¹⁶  with Sheol will not last. ¹⁷ 

When the overwhelming judgment sweeps by, ¹⁸ 

you will be overrun by it. ¹⁹ 

Yesaya 45:16-17

45:16 They will all be ashamed and embarrassed;

those who fashion idols will all be humiliated. ²⁰ 

45:17 Israel will be delivered once and for all by the Lord; ²¹ 

you will never again be ashamed or humiliated. ²² 

Yesaya 49:23

49:23 Kings will be your children’s ²³  guardians;

their princesses will nurse your children. ²⁴ 

With their faces to the ground they will bow down to you

and they will lick the dirt on ²⁵  your feet.

Then you will recognize that I am the Lord;

those who wait patiently for me are not put to shame.

Yeremia 17:5-8

Individuals Are Challenged to Put Their Trust in the Lord ²⁶ 

17:5 The Lord says,

“I will put a curse on people

who trust in mere human beings,

who depend on mere flesh and blood for their strength, ²⁷ 

and whose hearts ²⁸  have turned away from the Lord.

17:6 They will be like a shrub ²⁹  in the desert.

They will not experience good things even when they happen.

It will be as though they were growing in the desert,

in a salt land where no one can live.

17:7 My blessing is on those people who trust in me,

who put their confidence in me. ³⁰ 

17:8 They will be like a tree planted near a stream

whose roots spread out toward the water.

It has nothing to fear when the heat comes.

Its leaves are always green.

It has no need to be concerned in a year of drought.

It does not stop bearing fruit.

Filipi 1:20

1:20 My confident hope ³¹  is that I will in no way be ashamed ³²  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ³³ 

Filipi 1:2

1:2 Grace and peace to you ³⁴  from God our Father and the Lord Jesus Christ!

Filipi 2:16

2:16 by holding on to ³⁵  the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain.

Filipi 2:2

2:2 complete my joy and be of the same mind, ³⁶  by having the same love, being united in spirit, ³⁷  and having one purpose.

Titus 1:12

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ³⁸ 

Ibrani 6:18-19

6:18 so that we who have found refuge in him ³⁹  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ⁴⁰ 

[27:8]  ¹ tn The verb יִבְצָע (yivtsa’) means “to cut off.” It could be translated transitively or intransitively – the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifga’] in place of יִבְצָע [yivtsa’]).

[27:8]  ² tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (sha’al, “to ask”); נָשָׂא (nasa’, “to lift up” [i.e., pray]); and a host of others.

[22:4]  ³ tn Heb “fathers.”

[22:4]  ⁴ tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).

[22:5]  ⁵ tn Or “were not ashamed.”

[28:15]  ⁶ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ⁷ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ⁸ tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ⁹ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[28:16]  ¹⁰ tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.

[28:16]  ¹¹ tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

[28:16]  ¹² sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).

[28:16]  ¹³ tn Heb “will not hurry,” i.e., act in panic.

[28:17]  ¹⁴ tn Heb “[the] refuge, [the] lie.” See v. 15.

[28:18]  ¹⁵ tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

[28:18]  ¹⁶ tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ¹⁷ tn Or “will not stand” (NIV, NRSV).

[28:18]  ¹⁸ tn See the note at v. 15.

[28:18]  ¹⁹ tn Heb “you will become a trampling place for it.”

[45:16]  ²⁰ tn “together they will walk in humiliation, the makers of images.”

[45:17]  ²¹ tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”

[45:17]  ²² tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”

[49:23]  ²³ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ²⁴ tn Heb “you.” See the preceding note.

[49:23]  ²⁵ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[17:5]  ²⁶ sn Verses 5-11 are a collection of wisdom-like sayings (cf. Ps 1) which set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of Deut 28 and the challenge to faith in Deut 29-30 which climaxes in Deut 30:15-20. The nation is sinful and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him.

[17:5]  ²⁷ tn Heb “who make flesh their arm.” The “arm” is the symbol of strength and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this.

[17:5]  ²⁸ sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20-27, i.e., in v. 23).

[17:6]  ²⁹ tn This word occurs only here and in Jer 48:6. It has been identified as a kind of juniper, which is a short shrub with minute leaves that look like scales. For a picture and more discussion see Fauna and Flora of the Bible, 131.

[17:7]  ³⁰ tn Heb “Blessed is the person who trusts in the Lord, and whose confidence is in the Lord.” However, because this is a statement of the Lord and the translation chooses to show that the blessing comes from him, the first person is substituted for the divine name.

[1:20]  ³¹ tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (Joti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”

[1:20]  ³² tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ³³ tn Grk “whether by life or by death.”

[1:2]  ³⁴ tn Grk “Grace to you and peace.”

[2:16]  ³⁵ tn Or “holding out, holding forth.”

[2:2]  ³⁶ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ³⁷ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[1:12]  ³⁸ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[6:18]  ³⁹ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:19]  ⁴⁰ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.