Mazmur 42:5

42:5 Why are you depressed, ¹  O my soul? ² 

Why are you upset? ³ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁴ 

Mazmur 42:11

42:11 Why are you depressed, ⁵  O my soul? ⁶ 

Why are you upset? ⁷ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁸ 

Mazmur 43:5

43:5 Why are you depressed, ⁹  O my soul? ¹⁰ 

Why are you upset? ¹¹ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ¹² 

Mazmur 62:5-6

62:5 Patiently wait for God alone, my soul! ¹³ 

For he is the one who gives me confidence. ¹⁴ 

62:6 He alone is my protector ¹⁵  and deliverer.

He is my refuge; ¹⁶  I will not be upended. ¹⁷ 

Mazmur 146:5-6

146:5 How blessed is the one whose helper is the God of Jacob,

whose hope is in the Lord his God,

146:6 the one who made heaven and earth,

the sea, and all that is in them,

who remains forever faithful, ¹⁸ 

Yesaya 12:2

12:2 Look, God is my deliverer! ¹⁹ 

I will trust in him ²⁰  and not fear.

For the Lord gives me strength and protects me; ²¹ 

he has become my deliverer.” ²² 

Yesaya 25:3-4

25:3 So a strong nation will extol you;

the towns of ²³  powerful nations will fear you.

25:4 For you are a protector for the poor,

a protector for the needy in their distress,

a shelter from the rainstorm,

a shade from the heat.

Though the breath of tyrants ²⁴  is like a winter rainstorm, ²⁵ 

Yesaya 28:16

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

“Look, I am laying ²⁶  a stone in Zion,

an approved ²⁷  stone,

set in place as a precious cornerstone for the foundation. ²⁸ 

The one who maintains his faith will not panic. ²⁹ 

Yeremia 17:7-8

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.

Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ³¹  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ³²  who is the father of us all

Roma 5:5-10

5:5 And hope does not disappoint, because the love of God ³³  has been poured out ³⁴  in our hearts through the Holy Spirit who was given to us.

5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ³⁵  5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous ³⁶  by his blood, ³⁷  we will be saved through him from God’s wrath. ³⁸  5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Roma 8:28-39

8:28 And we know that all things work together ³⁹  for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁴⁰  would be the firstborn among many brothers and sisters. ⁴¹  8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who ⁴²  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things? 8:33 Who will bring any charge against God’s elect? ⁴³  It is God who justifies. 8:34 Who is the one who will condemn? Christ ⁴⁴  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ⁴⁵  8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ⁴⁶  8:37 No, in all these things we have complete victory ⁴⁷  through him ⁴⁸  who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, ⁴⁹  nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁵⁰ 

Kolose 1:1-2

Salutation

1:1 From Paul, ⁵¹  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁵²  brothers and sisters ⁵³  in Christ, at Colossae. Grace and peace to you ⁵⁴  from God our Father! ⁵⁵ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵⁶  sound teaching.

[42:5]  ¹ tn Heb “Why do you bow down?”

[42:5]  ² sn For poetic effect the psalmist addresses his soul, or inner self.

[42:5]  ³ tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.

[42:5]  ⁴ tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.

[42:11]  ⁵ tn Heb “Why do you bow down?”

[42:11]  ⁶ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:11]  ⁷ tn Heb “and why are you in turmoil upon me?”

[42:11]  ⁸ tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.

[43:5]  ⁹ tn Heb “Why do you bow down?”

[43:5]  ¹⁰ sn For poetic effect the psalmist addresses his soul, or inner self.

[43:5]  ¹¹ tn Heb “and why are you in turmoil upon me?”

[43:5]  ¹² tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.

[62:5]  ¹³ tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.

[62:5]  ¹⁴ tn Heb “for from him [is] my hope.”

[62:6]  ¹⁵ tn Heb “my high rocky summit.”

[62:6]  ¹⁶ tn Or “my elevated place” (see Ps 18:2).

[62:6]  ¹⁷ sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.

[146:6]  ¹⁸ tn Heb “the one who guards faithfulness forever.”

[12:2]  ¹⁹ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ²⁰ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ²¹ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ²² tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[25:3]  ²³ tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse.

[25:4]  ²⁴ tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”

[25:4]  ²⁵ tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.

[28:16]  ²⁶ 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]  ²⁷ tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

[28:16]  ²⁸ 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]  ²⁹ tn Heb “will not hurry,” i.e., act in panic.

[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.

[4:16]  ³¹ tn Grk “that it might be according to grace.”

[4:16]  ³² tn Grk “those who are of the faith of Abraham.”

[5:5]  ³³ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ³⁴ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[5:7]  ³⁵ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[5:9]  ³⁶ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ³⁷ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ³⁸ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[8:28]  ³⁹ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[8:29]  ⁴⁰ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁴¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:32]  ⁴² tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[8:33]  ⁴³ sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).

[8:34]  ⁴⁴ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[8:35]  ⁴⁵ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[8:36]  ⁴⁶ sn A quotation from Ps 44:22.

[8:37]  ⁴⁷ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ⁴⁸ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:38]  ⁴⁹ tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).

[8:1]  ⁵⁰ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:1]  ⁵¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ⁵² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵⁴ tn Or “Grace to you and peace.”

[1:2]  ⁵⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:1]  ⁵⁶ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).