1 Samuel 7:12

7:12 Samuel took a stone and placed it between Mizpah and Shen. ¹  He named it Ebenezer, ²  saying, “Up to here the Lord has helped us.”

1 Samuel 17:37

17:37 David went on to say, “The Lord who delivered me from the lion and the bear will also deliver me from the hand of this Philistine!” Then Saul said to David, “Go! The Lord will be with you.” ³ 

Ayub 5:17-22

5:17 “Therefore, ⁴  blessed ⁵  is the man whom God corrects, ⁶ 

so do not despise the discipline ⁷  of the Almighty. ⁸ 

5:18 For ⁹  he ¹⁰  wounds, ¹¹  but he also bandages;

he strikes, but his hands also heal.

5:19 He will deliver you ¹²  from six calamities;

yes, in seven ¹³  no evil will touch you.

5:20 In time of famine ¹⁴  he will redeem you from death,

and in time of war from the power of the sword. ¹⁵ 

5:21 You will be protected ¹⁶  from malicious gossip, ¹⁷ 

and will not be afraid of the destruction ¹⁸  when it comes.

5:22 You will laugh at destruction and famine ¹⁹ 

and need not ²⁰  be afraid of the beasts of the earth.

Mazmur 34:19

34:19 The godly ²¹  face many dangers, ²² 

but the Lord saves ²³  them ²⁴  from each one of them.

Yesaya 46:3

46:3 “Listen to me, O family of Jacob, ²⁵ 

all you who are left from the family of Israel, ²⁶ 

you who have been carried from birth, ²⁷ 

you who have been supported from the time you left the womb. ²⁸ 

Kisah Para Rasul 26:21

26:21 For this reason the Jews seized me in the temple courts ²⁹  and were trying to kill me.

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ³⁰  I consider myself fortunate that I am about to make my defense before you today,

Titus 1:1-2

Salutation

1:1 From Paul, ³¹  a slave ³²  of God and apostle of Jesus Christ, to further the faith ³³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁴ 

Pengkhotbah 2:9

2:9 So ³⁵  I was far wealthier ³⁶  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ³⁷ 

[7:12]  ¹ tn Cf. NAB, NRSV, NLT “Jeshanah.”

[7:12]  ² sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

[17:37]  ³ tn Or “Go, and may the Lord be with you” (so NASB, NCV, NRSV).

[5:17]  ⁴ tn The particle “therefore” links this section to the preceding; it points this out as the logical consequence of the previous discussion, and more generally, as the essence of Job’s suffering.

[5:17]  ⁵ tn The word אַשְׁרֵי (’ashre, “blessed”) is often rendered “happy.” But “happy” relates to what happens. “Blessed” is a reference to the heavenly bliss of the one who is right with God.

[5:17]  ⁶ tn The construction is an implied relative clause. The literal rendering would simply be “the man God corrects him.” The suffix on the verb is a resumptive pronoun, completing the use of the relative clause. The verb יָכַח (yakhakh) is a legal term; it always has some sense of a charge, dispute, or conflict. Its usages show that it may describe a strife breaking out, a charge or quarrel in progress, or the settling of a dispute (Isa 1:18). The derived noun can mean “reproach; recrimination; charge” (13:6; 23:4). Here the emphasis is on the consequence of the charge brought, namely, the correction.

[5:17]  ⁷ tn The noun מוּסַר (musar) is parallel to the idea of the first colon. It means “discipline, correction” (from יָסַר, yasar). Prov 3:11 says almost the same thing as this line.

[5:17]  ⁸ sn The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered “Almighty” because of the LXX and some of the early fathers. The etymology and meaning of the word otherwise remains uncertain, in spite of attempts to connect it to “mountains” or “breasts.”

[5:18]  ⁹ sn Verses 18-23 give the reasons why someone should accept the chastening of God – the hand that wounds is the same hand that heals. But, of course, the lines do not apply to Job because his suffering is not due to divine chastening.

[5:18]  ¹⁰ tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….”

[5:18]  ¹¹ tn The imperfect verbs in this verse describe the characteristic activities of God; the classification as habitual imperfect fits the idea and is to be rendered with the English present tense.

[5:19]  ¹² tn The verb is the Hiphil imperfect of נָצַל (natsal, “deliver”). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images – “six calamities…in seven.” So the nuance is specific future instead.

[5:19]  ¹³ tn The use of a numerical ladder as we have here – “six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56).

[5:20]  ¹⁴ sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.

[5:20]  ¹⁵ tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death.

[5:21]  ¹⁶ tn The Hebrew verb essentially means “you will be hidden.” In the Niphal the verb means “to be hidden, to be in a hiding place,” and protected (Ps 31:20).

[5:21]  ¹⁷ tn Heb “from the lash [i.e., whip] of the tongue.” Sir 26:9 and 51:2 show usages of these kinds of expressions: “the lash of the tongue” or “the blow of the tongue.” The expression indicates that a malicious gossip is more painful than a blow.

[5:21]  sn The Targum saw here a reference to Balaam and the devastation brought on by the Midianites.

[5:21]  ¹⁸ tn The word here is שׁוֹד (shod); it means “destruction,” but some commentators conjecture alternate readings: שׁוֹאָה (sho’ah, “desolation”); or שֵׁד (shed, “demon”). One argument for maintaining שׁוֹד (shod) is that it fits the assonance within the verse שׁוֹד…לָשׁוֹן…שׁוֹט (shot…lashon…shod).

[5:22]  ¹⁹ tc The repetition of “destruction” and “famine” here has prompted some scholars to delete the whole verse. Others try to emend the text. The LXX renders them as “the unrighteous and the lawless.” But there is no difficulty in having the repetition of the words as found in the MT.

[5:22]  tn The word for “famine” is an Aramaic word found again in 30:3. The book of Job has a number of Aramaisms that are used to form an alternative parallel expression (see notes on “witness” in 16:19).

[5:22]  ²⁰ tn The negated jussive is used here to express the conviction that something cannot or should not happen (GKC 322 §109.e).

[34:19]  ²¹ tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

[34:19]  ²² tn Or “trials.”

[34:19]  ²³ 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]  ²⁴ tn Heb “him,” agreeing with the singular form in the preceding line.

[46:3]  ²⁵ tn Heb “house of Jacob”; TEV “descendants of Jacob.”

[46:3]  ²⁶ tn Heb “and all the remnant of the house of Israel.”

[46:3]  ²⁷ tn Heb “from the womb” (so NRSV); KJV “from the belly”; NAB “from your infancy.”

[46:3]  ²⁸ tn Heb “who have been lifted up from the womb.”

[26:21]  ²⁹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[26:2]  ³⁰ sn See the note on King Agrippa in 25:13.

[1:1]  ³¹ 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]  ³² 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]  ³³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ³⁴ tn Grk “before eternal ages.”

[2:9]  ³⁵ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ³⁶ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ³⁷ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.