Mazmur 16:8

16:8 I constantly trust in the Lord; ¹ 

because he is at my right hand, I will not be upended.

Mazmur 37:24

37:24 Even if ²  he trips, he will not fall headlong, ³ 

for the Lord holds ⁴  his hand.

Mazmur 62:2

62:2 He alone is my protector ⁵  and deliverer.

He is my refuge; ⁶  I will not be upended. ⁷ 

Mazmur 62:6

62:6 He alone is my protector ⁸  and deliverer.

He is my refuge; ⁹  I will not be upended. ¹⁰ 

Mazmur 121:3

121:3 May he not allow your foot to slip!

May your protector ¹¹  not sleep! ¹² 

Mazmur 121:1

Psalm 121 ¹³ 

A song of ascents. ¹⁴ 

121:1 I look up ¹⁵  toward the hills.

From where ¹⁶  does my help come?

1 Samuel 2:9

2:9 He watches over ¹⁷  his holy ones, ¹⁸ 

but the wicked are made speechless in the darkness,

for it is not by one’s own strength that one prevails.

Yohanes 10:27-30

10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give ¹⁹  them eternal life, and they will never perish; ²⁰  no one will snatch ²¹  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ²²  and no one can snatch ²³  them from my Father’s hand. 10:30 The Father and I ²⁴  are one.” ²⁵ 

Yohanes 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ²⁶  the one who does not enter the sheepfold ²⁷  by the door, ²⁸  but climbs in some other way, is a thief and a robber.

Pengkhotbah 1:5

1:5 The sun rises ²⁹  and the sun sets; ³⁰ 

it hurries away ³¹  to a place from which it rises ³²  again. ³³ 

[16:8]  ¹ tn Heb “I set the Lord before me continually.” This may mean that the psalmist is aware of the Lord’s presence and sensitive to his moral guidance (see v. 7), or that he trusts in the Lord’s protection (see the following line).

[37:24]  ² tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).

[37:24]  ³ tn Heb “be hurled down.”

[37:24]  ⁴ tn The active participle indicates this is characteristically true. See v. 17.

[62:2]  ⁵ tn Heb “my high rocky summit.”

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

[62:2]  ⁷ tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”

[62:6]  ⁸ tn Heb “my high rocky summit.”

[62:6]  ⁹ tn Or “my elevated place” (see Ps 18:2).

[62:6]  ¹⁰ sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.

[121:3]  ¹¹ tn Heb “the one who guards you.”

[121:3]  ¹² tn The prefixed verbal forms following the negative particle אל appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8.

[121:1]  ¹³ sn Psalm 121. The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3-8), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3. The translation assumes that speaker one talks in vv. 1-2, that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4-8. If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two’s response to the words of speaker one. See the note on the word “sleep” at the end of v. 3.

[121:1]  ¹⁴ 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.

[121:1]  ¹⁵ tn Heb “I lift my eyes.”

[121:1]  ¹⁶ tn The Hebrew term מֵאַיִן (me’ayin) is interrogative, not relative, in function. Rather than directly stating that his source of help descends from the hills, the psalmist is asking, “From where does my help come?” Nevertheless, the first line does indicate that he is looking toward the hills for help, probably indicating that he is looking up toward the sky in anticipation of supernatural intervention. The psalmist assumes the dramatic role of one needing help. He answers his own question in v. 2.

[2:9]  ¹⁷ tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:9]  ¹⁸ tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.

[10:28]  ¹⁹ tn Grk “And I give.”

[10:28]  ²⁰ tn Or “will never die” or “will never be lost.”

[10:28]  ²¹ tn Or “no one will seize.”

[10:29]  ²² tn Or “is superior to all.”

[10:29]  ²³ tn Or “no one can seize.”

[10:30]  ²⁴ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ²⁵ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[10:1]  ²⁶ tn Grk “Truly, truly, I say to you.”

[10:1]  ²⁷ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ²⁸ tn Or “entrance.”

[1:5]  ²⁹ tn The Hebrew text has a perfect verbal form, but it should probably be emended to the participial form, which occurs in the last line of the verse. Note as well the use of participles in vv. 4-7 to describe what typically takes place in the natural world. The participle זוֹרֵחַ (zoreakh, “to rise”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising (and continually setting) day after day.

[1:5]  ³⁰ tn Heb “the sun goes.” The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising and continually setting day after day. The repetition of בָּא in 1:4-5 creates a comparison between the relative futility of all human endeavor (“a generation comes and a generation goes [בָּא]”) with the relative futility of the action of the sun (“the sun rises and the sun goes” [i.e., “sets,” בָּא]).

[1:5]  ³¹ tn Heb “hastens” or “pants.” The verb שָׁאַף (sha’af) has a three-fold range of meanings: (1) “to gasp; to pant,” (2) “to pant after; to long for,” and (3) “to hasten; to hurry” (HALOT 1375 s.v. שׁאף; BDB 983 s.v. I שָׁאַף). The related Aramaic root שׁוף means “to be thirsty; to be parched.” The Hebrew verb is used of “gasping” for breath, like a woman in the travail of childbirth (Isa 42:14); “panting” with eagerness or desire (Job 5:5; 7:2; 36:20; Ps 119:131; Jer 2:24) or “panting” with fatigue (Jer 14:6; Eccl 1:5). Here שָׁאַף personifies the sun, panting with fatigue, as it hastens to its destination (BDB 983 s.v. I שָׁאַף 1). The participle form depicts continual, uninterrupted, durative action (present universal use). Like the sun, man – for all his efforts – never really changes anything; all he accomplishes in his toil is to wear himself out.

[1:5]  ³² tn The verb זוֹרֵחַ (zoreakh, “to rise”) is repeated in this verse to emphasize that the sun is locked into a never changing, ever repeating monotonous cycle: rising, setting, rising, setting.

[1:5]  ³³ tn The word “again” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.