Mazmur 22:5

22:5 To you they cried out, and they were saved;

in you they trusted and they were not disappointed. ¹ 

Mazmur 25:2-3

25:2 My God, I trust in you.

Please do not let me be humiliated;

do not let my enemies triumphantly rejoice over me!

25:3 Certainly none who rely on you will be humiliated.

Those who deal in treachery will be thwarted ²  and humiliated.

Mazmur 31:1-3

Psalm 31 ³ 

For the music director; a psalm of David.

31:1 In you, O Lord, I have taken shelter!

Never let me be humiliated!

Vindicate me by rescuing me! ⁴ 

31:2 Listen to me! ⁵ 

Quickly deliver me!

Be my protector and refuge, ⁶ 

a stronghold where I can be safe! ⁷ 

31:3 For you are my high ridge ⁸  and my stronghold;

for the sake of your own reputation ⁹  you lead me and guide me. ¹⁰ 

Mazmur 125:1

Psalm 125 ¹¹ 

A song of ascents. ¹² 

125:1 Those who trust in the Lord are like Mount Zion;

it cannot be upended and will endure forever.

Mazmur 146:5

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

whose hope is in the Lord his God,

Mazmur 146:2

146:2 I will praise the Lord as long as I live!

I will sing praises to my God as long as I exist!

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ¹³  from Macedonia, ¹⁴  Paul became wholly absorbed with proclaiming ¹⁵  the word, testifying ¹⁶  to the Jews that Jesus was the Christ. ¹⁷ 

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ¹⁸  Paul ¹⁹  departed from ²⁰  Athens ²¹  and went to Corinth. ²² 

Kisah Para Rasul 5:20

5:20 “Go and stand in the temple courts ²³  and proclaim ²⁴  to the people all the words of this life.”

Roma 9:33

9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ²⁵ 

yet the one who believes in him will not be put to shame.” ²⁶ 

Roma 9:1

Israel’s Rejection Considered

9:1 ²⁷ I am telling the truth in Christ (I am not lying!), for my conscience assures me ²⁸  in the Holy Spirit –

Pengkhotbah 2:6

2:6 I constructed pools of water for myself,

to irrigate my grove ²⁹  of flourishing trees.

[22:5]  ¹ tn Or “were not ashamed.”

[25:3]  ² tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).

[31:1]  ³ sn Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19-24, which were apparently written after the Lord answered the prayer of vv. 1-18, the psalmist thanks the Lord for delivering him.

[31:1]  ⁴ tn Heb “in your vindication rescue me.”

[31:2]  ⁵ tn Heb “turn toward me your ear.”

[31:2]  ⁶ tn Heb “become for me a rocky summit of refuge.”

[31:2]  ⁷ tn Heb “a house of strongholds to deliver me.”

[31:3]  ⁸ sn The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.

[31:3]  ⁹ tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)

[31:3]  ¹⁰ tn The present translation assumes that the imperfect verbal forms are generalizing, “you lead me and guide me.” Other options are to take them as an expression of confidence about the future, “you will lead me and guide me” (cf. NASB), or as expressing a prayer, “lead me and guide me” (cf. NEB, NIV, NRSV).

[125:1]  ¹¹ sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.

[125:1]  ¹² sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[18:5]  ¹³ tn Grk “came down.”

[18:5]  ¹⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ¹⁵ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ¹⁶ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[18:1]  ¹⁸ tn Grk “After these things.”

[18:1]  ¹⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ²⁰ tn Or “Paul left.”

[18:1]  ²¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ²² sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[5:20]  ²³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ²⁴ tn Or “speak.”

[9:33]  ²⁵ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ²⁶ sn A quotation from Isa 28:16; 8:14.

[9:1]  ²⁷ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ²⁸ tn Or “my conscience bears witness to me.”

[2:6]  ²⁹ tn Heb “to water from them a grove” (or “forest).