Mazmur 46:1

Psalm 46 ¹ 

For the music director; by the Korahites; according to the alamoth style; ²  a song.

46:1 God is our strong refuge; ³ 

he is truly our helper in times of trouble. ⁴ 

Mazmur 46:7

46:7 The Lord who commands armies is on our side! ⁵ 

The God of Jacob ⁶  is our protector! ⁷  (Selah)

Mazmur 46:11

46:11 The Lord who commands armies is on our side! ⁸ 

The God of Jacob ⁹  is our protector! ¹⁰  (Selah)

Mazmur 62:6-7

62:6 He alone is my protector ¹¹  and deliverer.

He is my refuge; ¹²  I will not be upended. ¹³ 

62:7 God delivers me and exalts me;

God is my strong protector and my shelter. ¹⁴ 

Mazmur 91:2

91:2 I say this about the Lord, my shelter and my stronghold,

my God in whom I trust –

Mazmur 91:9-10

91:9 For you have taken refuge in the Lord,

my shelter, the sovereign One. ¹⁵ 

91:10 No harm will overtake ¹⁶  you;

no illness ¹⁷  will come near your home. ¹⁸ 

Yohanes 16:32

16:32 Look, a time ¹⁹  is coming – and has come – when you will be scattered, each one to his own home, ²⁰  and I will be left alone. ²¹  Yet ²²  I am not alone, because my Father ²³  is with me.

Yohanes 16:2

16:2 They will put you out of ²⁴  the synagogue, ²⁵  yet a time ²⁶  is coming when the one who kills you will think he is offering service to God. ²⁷ 

Titus 1:1

Salutation

1:1 From Paul, ²⁸  a slave ²⁹  of God and apostle of Jesus Christ, to further the faith ³⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[46:1]  ¹ sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

[46:1]  ² sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.

[46:1]  ³ tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”

[46:1]  ⁴ tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.

[46:7]  ⁵ tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.

[46:7]  ⁶ tn That is, Israel, or Judah (see Ps 20:1).

[46:7]  ⁷ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[46:11]  ⁸ tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.

[46:11]  ⁹ tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ¹⁰ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[62:6]  ¹¹ tn Heb “my high rocky summit.”

[62:6]  ¹² tn Or “my elevated place” (see Ps 18:2).

[62:6]  ¹³ sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.

[62:7]  ¹⁴ tn Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”

[91:9]  ¹⁵ tn Heb “for you, the Lord, my shelter, the Most High, you have made your dwelling place.”

[91:10]  ¹⁶ tn Or “confront.”

[91:10]  ¹⁷ tn For this sense of the Hebrew term נגע see Ps 38:11.

[91:10]  ¹⁸ tn Heb “your tent.”

[16:32]  ¹⁹ tn Grk “an hour.”

[16:32]  ²⁰ tn Grk “each one to his own”; the word “home” is not in the Greek text but is implied. The phrase “each one to his own” may be completed in a number of different ways: “each one to his own property”; “each one to his own family”; or “each one to his own home.” The last option seems to fit most easily into the context and so is used in the translation.

[16:32]  ²¹ sn The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him.

[16:32]  ²² tn Grk “And” (but with some contrastive force).

[16:32]  ²³ tn Grk “the Father.”

[16:2]  ²⁴ tn Or “expel you from.”

[16:2]  ²⁵ sn See the note on synagogue in 6:59.

[16:2]  ²⁶ tn Grk “an hour.”

[16:2]  ²⁷ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[1:1]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”