Mazmur 119:22

119:22 Spare me ¹  shame and humiliation,

for I observe your rules.

Mazmur 119:31

119:31 I hold fast ²  to your rules.

O Lord, do not let me be ashamed!

Mazmur 39:8

39:8 Deliver me from all my sins of rebellion!

Do not make me the object of fools’ insults!

Mazmur 57:3

57:3 May he send help from heaven and deliver me ³ 

from my enemies who hurl insults! ⁴  (Selah)

May God send his loyal love and faithfulness!

Mazmur 57:2

57:2 I cry out for help to the sovereign God, ⁵ 

to the God who vindicates ⁶  me.

1 Samuel 12:14

12:14 If you fear the Lord, serving him and obeying him ⁷  and not rebelling against what he says, ⁸  and if both you and the king who rules over you follow the Lord your God, all will be well. ⁹ 

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ¹⁰  everything you requested. ¹¹  I have given you a king. ¹² 

Titus 3:7

3:7 And so, ¹³  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ¹⁴ 

Titus 1:14

1:14 and not pay attention to Jewish myths ¹⁵  and commands of people who reject the truth.

Titus 2:8

2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ¹⁶  because he has nothing evil to say about us.

[119:22]  ¹ tn Heb “roll away from upon me.” Some derive the imperatival form גַּל (gal) from גָּלָה (galah, “uncover,” as in v. 18), but here the form is from גָּלַל (galal, “roll”; see Josh 5:9, where חֶרְפָּה [kherpah, “shame; reproach”] also appears as object of the verb). Some, following the lead of a Dead Sea scroll (11QPs^a), emend the form to גֹּל (gol).

[119:31]  ² tn Or “cling to.”

[57:3]  ³ tn Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).

[57:3]  ⁴ tn Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb חָרַף (kharaf), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”

[57:2]  ⁵ tn Heb “to God Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

[57:2]  ⁶ tn Or “avenges in favor of.”

[12:14]  ⁷ tn Heb “and you listen to his voice.”

[12:14]  ⁸ tn Heb “the mouth of the Lord.” So also in v. 15.

[12:14]  ⁹ tn The words “all will be well” are supplied in the translation for stylistic reasons.

[12:1]  ¹⁰ tn Heb “Look, I have listened to your voice.”

[12:1]  ¹¹ tn Heb “to all which you said to me.”

[12:1]  ¹² tn Heb “and I have installed a king over you.”

[3:7]  ¹³ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ¹⁴ tn Grk “heirs according to the hope of eternal life.”

[1:14]  ¹⁵ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[2:8]  ¹⁶ tn Or “put to shame.”