Kejadian 14:22

14:22 But Abram replied to the king of Sodom, “I raise my hand ¹  to the Lord, the Most High God, Creator of heaven and earth, and vow ² 

Mazmur 7:9

7:9 May the evil deeds of the wicked ³  come to an end! ⁴ 

But make the innocent ⁵  secure, ⁶ 

O righteous God,

you who examine ⁷  inner thoughts and motives! ⁸ 

Mazmur 7:1

Psalm 7 ⁹ 

A musical composition ¹⁰  by David, which he sang to the Lord concerning ¹¹  a Benjaminite named Cush. ¹² 

7:1 O Lord my God, in you I have taken shelter. ¹³ 

Deliver me from all who chase me! Rescue me!

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ¹⁴  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

[14:22]  ¹ tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”

[14:22]  ² tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.

[7:9]  ³ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.

[7:9]  ⁴ tn The prefixed verbal form is a jussive, expressing an imprecation here.

[7:9]  ⁵ tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.

[7:9]  ⁶ tn The prefixed verbal form expresses the psalmist’s prayer or wish.

[7:9]  ⁷ tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.

[7:9]  ⁸ tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.

[7:1]  ⁹ sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.

[7:1]  ¹⁰ tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.

[7:1]  ¹¹ tn Or “on account of.”

[7:1]  ¹² sn Apparently this individual named Cush was one of David’s enemies.

[7:1]  ¹³ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[7:27]  ¹⁴ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.