Yesaya 12:6

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ¹  acts mightily ²  among you!”

Yesaya 31:4

The Lord Will Defend Zion

31:4 Indeed, this is what the Lord says to me:

“The Lord will be like a growling lion,

like a young lion growling over its prey. ³ 

Though a whole group of shepherds gathers against it,

it is not afraid of their shouts

or intimidated by their yelling. ⁴ 

In this same way the Lord who commands armies will descend

to do battle on Mount Zion and on its hill. ⁵ 

Yesaya 37:35

37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” ⁶ 

Yesaya 37:2

37:2 Eliakim the palace supervisor, Shebna the scribe, and the leading priests, ⁷  clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz:

Yesaya 32:1-2

Justice and Wisdom Will Prevail

32:1 Look, a king will promote fairness; ⁸ 

officials will promote justice. ⁹ 

32:2 Each of them ¹⁰  will be like a shelter from the wind

and a refuge from a rainstorm;

like streams of water in a dry region

and like the shade of a large cliff in a parched land.

Titus 1:1

Salutation

1:1 From Paul, ¹¹  a slave ¹²  of God and apostle of Jesus Christ, to further the faith ¹³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[12:6]  ¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ² tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[31:4]  ³ tn Heb “As a lion growls, a young lion over its prey.” In the Hebrew text the opening comparison is completed later in the verse (“so the Lord will come down…”), after a parenthesis describing how fearless the lion is. The present translation divides the verse into three sentences for English stylistic reasons.

[31:4]  ⁴ tn Heb “Though there is summoned against it fullness of shepherds, by their voice it is not terrified, and to their noise it does not respond.”

[31:4]  ⁵ tn Some prefer to translate the phrase לִצְבֹּא עַל (litsbo’ ’al) as “fight against,” but the following context pictures the Lord defending, not attacking, Zion.

[37:35]  ⁶ tn Heb “for my sake and for the sake of David my servant.”

[37:2]  ⁷ tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”

[32:1]  ⁸ tn Heb “will reign according to fairness.”

[32:1]  ⁹ tn Heb “will rule according to justice.”

[32:2]  ¹⁰ tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.

[1:1]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “for the faith,” possibly, “in accordance with the faith.”