Lukas 21:18-19
Konteks21:18 Yet 1 not a hair of your head will perish. 2 21:19 By your endurance 3 you will gain 4 your lives. 5
Mazmur 27:1-3
KonteksBy David.
27:1 The Lord delivers and vindicates me! 7
I fear no one! 8
The Lord protects my life!
I am afraid of no one! 9
27:2 When evil men attack me 10
to devour my flesh, 11
when my adversaries and enemies attack me, 12
they stumble and fall. 13
27:3 Even when an army is deployed against me,
I do not fear. 14
Even when war is imminent, 15
I remain confident. 16
Mazmur 46:1-2
KonteksFor the music director; by the Korahites; according to the alamoth style; 18 a song.
46:1 God is our strong refuge; 19
he is truly our helper in times of trouble. 20
46:2 For this reason we do not fear 21 when the earth shakes, 22
and the mountains tumble into the depths of the sea, 23
Mazmur 112:7
Konteks112:7 He does not fear bad news.
He 24 is confident; he trusts 25 in the Lord.
Amsal 3:25-26
Konteks3:25 You will not be afraid 26 of sudden 27 disaster, 28
or when destruction overtakes 29 the wicked; 30
3:26 for the Lord will be 31 the source of your confidence, 32
and he will guard your foot 33 from being caught in a trap. 34
Yesaya 8:12
Konteks8:12 “Do not say, ‘Conspiracy,’ every time these people say the word. 35
Don’t be afraid of what scares them; don’t be terrified.
Yesaya 51:12-13
Konteks51:12 “I, I am the one who consoles you. 36
Why are you afraid of mortal men,
of mere human beings who are as short-lived as grass? 37
51:13 Why do you forget 38 the Lord, who made you,
who stretched out the sky 39
and founded the earth?
Why do you constantly tremble all day long 40
at the anger of the oppressor,
when he makes plans to destroy?
Where is the anger of the oppressor? 41
Yeremia 4:19-20
Konteks“Oh, the feeling in the pit of my stomach! 43
I writhe in anguish.
Oh, the pain in my heart! 44
My heart pounds within me.
I cannot keep silent.
For I hear the sound of the trumpet; 45
the sound of the battle cry pierces my soul! 46
4:20 I see 47 one destruction after another taking place,
so that the whole land lies in ruins.
I see our 48 tents suddenly destroyed,
their 49 curtains torn down in a mere instant. 50
Matius 24:6-8
Konteks24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. 51 24:7 For nation will rise up in arms 52 against nation, and kingdom against kingdom. And there will be famines 53 and earthquakes 54 in various places. 24:8 All 55 these things are the beginning of birth pains.
Markus 13:7-8
Konteks13:7 When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come. 56 13:8 For nation will rise up in arms 57 against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. 58 These are but the beginning of birth pains.
[21:18] 1 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 2 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
[21:19] 3 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
[21:19] 4 tc Some important Greek witnesses plus the majority of
[21:19] 5 tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
[27:1] 6 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
[27:1] 7 tn Heb “the
[27:1] 8 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”
[27:1] 9 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
[27:2] 10 tn Heb “draw near to me.”
[27:2] 11 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
[27:2] 12 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
[27:2] 13 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
[27:3] 14 tn Heb “my heart does not fear.”
[27:3] 15 tn Heb “if war rises up against me.”
[27:3] 16 tn Heb “in this [i.e., “during this situation”] I am trusting.”
[46:1] 17 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
[46:1] 18 sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
[46:1] 19 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
[46:1] 20 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.
[46:2] 21 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
[46:2] 22 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
[46:2] 23 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
[112:7] 24 tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).
[112:7] 25 tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.
[3:25] 26 tn Heb “do not be afraid.” The negative exhortation אַל־תִּירָא (’al-tira’, “do not be afraid”) is used rhetorically to emphasize that the person who seeks wisdom will have no reason to fear the consequences of wicked actions.
[3:25] 27 tn Heb “terror of suddenness.” The noun פִּתְאֹם (pit’om, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.).
[3:25] 28 tn Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (misho’at, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).
[3:25] 29 tn Heb “or the destruction of the wicked when it comes.”
[3:25] 30 tn Heb “destruction of the wicked.” The noun רְשָׁעִים (rÿsha’im, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
[3:26] 31 tn Or “the
[3:26] 32 tn Heb “your confidence” (so NAB, NIV, NRSV) or “at your side.” There is debate whether the term כֶּסֶל (kesel) is related to the root I כָסַל “loins; side” (so HALOT 489 s.v. I כֶּסֶל 2) or II כָסַל “confidence” (so BDB 492 s.v. כֶּסֶל 3). The Vulgate relates it to I כָסַל and offers “the
[3:26] 33 sn The term רַגְלְךָ (raglekha, “your foot”) functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter’s snare and calamity that afflicts the wicked.
[3:26] 34 tn Heb “from capture.” The noun לָכֶד (lakhed, “capture; snare”) occurs only here in OT (BDB 540 s.v.; HALOT 530 s.v. לֶכֶד). It is figurative for the calamity of v. 25. God will protect the wise (or, righteous) from the consequences of sin (snares) that afflict the wicked.
[8:12] 35 tn Heb “Do not say, ‘Conspiracy,’ with respect to all which these people say, ‘Conspiracy.’” The verb translated “do not say” is second masculine plural, indicating that this exhortation is directed to Isaiah and other followers of the Lord (see v. 16).
[8:12] sn The background of this command is uncertain. Perhaps the “conspiracy” in view is the alliance between Israel and Syria. Some of the people may even have thought that individuals in Judah were plotting with Israel and Syria to overthrow the king.
[51:12] 36 tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.
[51:12] 37 tn Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction אַתְּ־הִיא (’at-hi’) in vv. 9-10.
[51:13] 38 tn Heb “and that you forget.”
[51:13] 39 tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[51:13] 40 tn Heb “and that you tremble constantly all the day.”
[51:13] 41 tn The question anticipates the answer, “Ready to disappear!” See v. 14.
[4:19] 42 tn The words “I said” are not in the text. They are used to mark the shift from the
[4:19] 43 tn Heb “My bowels! My bowels!”
[4:19] 44 tn Heb “the walls of my heart!”
[4:19] 45 tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.
[4:19] 46 tc The translation reflects a different division of the last two lines than that suggested by the Masoretes. The written text (the Kethib) reads “for the sound of the ram’s horn I have heard [or “you have heard,” if the form is understood as the old second feminine singular perfect] my soul” followed by “the battle cry” in the last line. The translation is based on taking “my soul” with the last line and understanding an elliptical expression “the battle cry [to] my soul.” Such an elliptical expression is in keeping with the elliptical nature of the exclamations at the beginning of the verse (cf. the literal translations of the first two lines of the verse in the notes on the words “stomach” and “heart”).
[4:20] 47 tn The words, “I see” are not in the text here or at the beginning of the third line. They are supplied in the translation to show that this is Jeremiah’s vision of what will happen as a result of the invasion announced in 4:5-9, 11-17a.
[4:20] 48 tn Heb “my.” This is probably not a reference to Jeremiah’s own tents since he foresees the destruction of the whole land. Jeremiah so identifies with the plight of his people that he sees the destruction of their tents as though they were his very own. It would probably lead to confusion to translate literally and it is not uncommon in Hebrew laments for the community or its representative to speak of the community as an “I.” See for example the interchange between first singular and first plural pronouns in Ps 44:4-8.
[4:20] 50 tn It is not altogether clear what Jeremiah intends by the use of this metaphor. In all likelihood he means that the defenses of Israel’s cities and towns have offered no more resistance than nomads’ tents. However, in light of the fact that the word “tent” came to be used generically for a person’s home (cf. 1 Kgs 8:66; 12:16), it is possible that Jeremiah is here referring to the destruction of their homes and the resultant feeling of homelessness and loss of even elementary protection. Given the lack of certainty the present translation is rather literal here.
[24:6] 51 tn Grk “it is not yet the end.”
[24:7] 52 tn For the translation “rise up in arms” see L&N 55.2.
[24:7] 53 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[24:7] 54 tc Most witnesses (C Θ 0102 Ë1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.
[24:8] 55 tn Here δέ (de) has not been translated.
[13:7] 56 tn Grk “it is not yet the end.”
[13:8] 57 tn For the translation “rise up in arms” see L&N 55.2.
[13:8] 58 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
