Mazmur 96:1-3
Konteks96:1 Sing to the Lord a new song! 2
Sing to the Lord, all the earth!
96:2 Sing to the Lord! Praise his name!
Announce every day how he delivers! 3
96:3 Tell the nations about his splendor!
Tell 4 all the nations about his amazing deeds!
Keluaran 15:1-21
Konteks15:1 5 Then Moses and the Israelites sang 6 this song to the Lord. They said, 7
“I will sing 8 to the Lord, for he has triumphed gloriously, 9
the horse and its rider 10 he has thrown into the sea.
15:2 The Lord 11 is my strength and my song, 12
and he has become my salvation.
This is my God, and I will praise him, 13
my father’s God, and I will exalt him.
15:3 The Lord is a warrior, 14
the Lord is his name. 15
15:4 The chariots of Pharaoh 16 and his army he has thrown into the sea,
and his chosen 17 officers were drowned 18 in the Red Sea.
15:5 The depths have covered them, 19
they went down to the bottom 20 like a stone.
15:6 Your right hand, O Lord, was majestic 21 in power,
your right hand, O Lord, shattered the enemy.
15:7 In the abundance of your majesty 22 you have overthrown 23
those who rise up against you. 24
You sent forth 25 your wrath; 26
it consumed them 27 like stubble.
15:8 By the blast of your nostrils 28 the waters were piled up,
the flowing water stood upright like a heap, 29
and the deep waters were solidified in the heart of the sea.
15:9 The enemy said, ‘I will chase, 30 I will overtake,
I will divide the spoil;
my desire 31 will be satisfied on them.
I will draw 32 my sword, my hand will destroy them.’ 33
15:10 But 34 you blew with your breath, and 35 the sea covered them.
They sank 36 like lead in the mighty waters.
15:11 Who is like you, 37 O Lord, among the gods? 38
Who is like you? – majestic in holiness, fearful in praises, 39 working wonders?
15:12 You stretched out your right hand,
the earth swallowed them. 40
15:13 By your loyal love you will lead 41 the people whom 42 you have redeemed;
you will guide 43 them by your strength to your holy dwelling place.
15:14 The nations will hear 44 and tremble;
anguish 45 will seize 46 the inhabitants of Philistia.
15:15 Then the chiefs of Edom will be terrified, 47
trembling will seize 48 the leaders of Moab,
and the inhabitants of Canaan will shake.
15:16 Fear and dread 49 will fall 50 on them;
by the greatness 51 of your arm they will be as still as stone 52
until 53 your people pass by, O Lord,
until the people whom you have bought 54 pass by.
15:17 You will bring them in 55 and plant them in the mountain 56 of your inheritance,
in the place you made 57 for your residence, O Lord,
the sanctuary, O Lord, that your hands have established.
15:18 The Lord will reign forever and ever!
15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,
and the Lord brought back the waters of the sea on them,
but the Israelites walked on dry land in the middle of the sea.”
15:20 Miriam the prophetess, the sister of Aaron, took a hand-drum in her hand, and all the women went out after her with hand-drums and with dances. 58 15:21 Miriam sang in response 59 to them, “Sing to the Lord, for he has triumphed gloriously; the horse and its rider he has thrown into the sea.” 60
Yudas 1:1
Konteks1:1 From Jude, 61 a slave 62 of Jesus Christ and brother of James, 63 to those who are called, wrapped in the love of 64 God the Father and kept for 65 Jesus Christ.
Yudas 1:1
Konteks1:1 From Jude, 66 a slave 67 of Jesus Christ and brother of James, 68 to those who are called, wrapped in the love of 69 God the Father and kept for 70 Jesus Christ.
1 Samuel 2:1-11
Konteks“My heart rejoices in the Lord;
my horn 72 is exalted high because of the Lord.
I loudly denounce 73 my enemies,
for I am happy that you delivered me. 74
2:2 No one is holy 75 like the Lord!
There is no one other than you!
There is no rock 76 like our God!
2:3 Don’t keep speaking so arrogantly, 77
letting proud talk come out of your mouth!
For the Lord is a God who knows;
he 78 evaluates what people do.
2:4 The bows of warriors are shattered,
but those who stumble find their strength reinforced.
2:5 Those who are well-fed hire themselves out to earn food,
but the hungry no longer lack.
Even 79 the barren woman gives birth to seven, 80
but the one with many children withers away. 81
2:6 The Lord both kills and gives life;
he brings down to the grave 82 and raises up.
2:7 The Lord impoverishes and makes wealthy;
he humbles and he exalts.
2:8 He lifts the weak 83 from the dust;
he raises 84 the poor from the ash heap
to seat them with princes
and to bestow on them an honored position. 85
The foundations of the earth belong to the Lord,
and he has placed the world on them.
2:9 He watches over 86 his holy ones, 87
but the wicked are made speechless in the darkness,
for it is not by one’s own strength that one prevails.
2:10 The Lord shatters 88 his adversaries; 89
he thunders against them from 90 the heavens.
The Lord executes judgment to the ends of the earth.
He will strengthen 91 his king
and exalt the power 92 of his anointed one.” 93
2:11 Then Elkanah went back home to Ramah. But the boy was serving the Lord under the supervision of 94 Eli the priest.
1 Samuel 2:2
Konteks2:2 No one is holy 95 like the Lord!
There is no one other than you!
There is no rock 96 like our God!
1 Samuel 22:1
Konteks22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family 97 learned about it, they went down there to him.
Wahyu 5:9
Konteks5:9 They were singing a new song: 98
“You are worthy to take the scroll
and to open its seals
because you were killed, 99
and at the cost of your own blood 100 you have purchased 101 for God
persons 102 from every tribe, language, 103 people, and nation.
Wahyu 15:3
Konteks15:3 They 104 sang the song of Moses the servant 105 of God and the song of the Lamb: 106
“Great and astounding are your deeds,
Lord God, the All-Powerful! 107
Just 108 and true are your ways,
King over the nations! 109
[96:1] 1 sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.
[96:1] 2 sn A new song is appropriate because the
[96:2] 3 tn Heb “announce from day to day his deliverance.”
[96:3] 4 tn The verb “tell” is understood by ellipsis (note the preceding line).
[15:1] 5 sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.
[15:1] 6 tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).
[15:1] 7 tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.
[15:1] 8 tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).
[15:1] 9 tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”
[15:1] 10 sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”
[15:2] 11 tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”
[15:2] 12 tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.
[15:2] 13 tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.
[15:3] 14 tn Heb “man of war” (so KJV, ASV). “Warrior” is now the preferred translation since “man of war” is more commonly known today as a warship. The expression indicates that Yahweh is one who understands how to fight and defeat the enemy. The word “war” modifies “man” to reveal that Yahweh is a warrior. Other passages use similar descriptions: Isa 42:13 has “man of wars”; Ps 24:8 has “mighty man of battle.” See F. Cross, “The Divine Warrior in Israel’s Early Cult,” Biblical Motifs, 11-30.
[15:3] 15 tn Heb “Yahweh is his name.” As throughout, the name “Yahweh” is rendered as “the
[15:4] 16 tn Gesenius notes that the sign of the accusative, often omitted in poetry, is not found in this entire song (GKC 363 §117.b).
[15:4] 17 tn The word is a substantive, “choice, selection”; it is here used in the construct state to convey an attribute before a partitive genitive – “the choice of his officers” means his “choice officers” (see GKC 417 §128.r).
[15:4] 18 tn The form is a Qal passive rather than a Pual, for there is not Piel form or meaning.
[15:5] 19 tn The verb form is יְכַסְיֻמוּ (yÿkhasyumu) is the Piel preterite. Normally a vav (ו) consecutive is used with the preterite, but in some ancient poems the form without the vav appears, as is the case frequently in this poem. That such an archaic form is used should come as no surprise, because the word also uses the yod (י) of the root (GKC 214 §75.dd), and the archaic suffix form (GKC 258 §91.l). These all indicate the antiquity of the poem.
[15:5] 20 tn The parasynonyms here are תְּהֹמֹת (tÿhomot, “deep, ocean depths, deep waters”) and מְצוֹלֹת (mÿtsolot, “the depths”); S. R. Driver says properly the “gurgling places” (Exodus, 134).
[15:6] 21 tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.
[15:7] 22 sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.
[15:7] 23 tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.
[15:7] 24 tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).
[15:7] 25 sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.
[15:7] 26 sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.
[15:7] 27 tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).
[15:8] 28 sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.
[15:8] 29 tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).
[15:9] 30 sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).
[15:9] 31 tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.
[15:9] 32 tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.
[15:9] 33 tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.
[15:10] 34 tn “But” has been supplied here.
[15:10] 35 tn Here “and” has been supplied.
[15:10] 36 tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.
[15:11] 37 tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.
[15:11] 38 sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.
[15:11] 39 tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).
[15:12] 40 tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.
[15:13] 41 tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.
[15:13] 42 tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.
[15:13] 43 tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).
[15:14] 44 tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.
[15:14] 45 tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.
[15:14] 46 tn The verb is again a prophetic perfect.
[15:15] 47 tn This is a prophetic perfect.
[15:15] 48 tn This verb is imperfect tense.
[15:16] 49 tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.
[15:16] 50 tn The form is an imperfect.
[15:16] 51 tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.
[15:16] 52 sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.
[15:16] 53 tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).
[15:16] 54 tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).
[15:17] 55 tn The verb is imperfect.
[15:17] 56 sn The “mountain” and the “place” would be wherever Yahweh met with his people. It here refers to Canaan, the land promised to the patriarchs.
[15:17] 57 tn The verb is perfect tense, referring to Yahweh’s previous choice of the holy place.
[15:20] 58 sn See J. N. Easton, “Dancing in the Old Testament,” ExpTim 86 (1975): 136-40.
[15:21] 59 tn The verb עָנָה (’ana) normally means “to answer,” but it can be used more technically to describe antiphonal singing in Hebrew and in Ugaritic.
[15:21] 60 sn This song of the sea is, then, a great song of praise for Yahweh’s deliverance of Israel at the Sea, and his preparation to lead them to the promised land, much to the (anticipated) dread of the nations. The principle here, and elsewhere in Scripture, is that the people of God naturally respond to God in praise for his great acts of deliverance. Few will match the powerful acts that were exhibited in Egypt, but these nonetheless set the tone. The song is certainly typological of the song of the saints in heaven who praise God for delivering them from the bondage of this world by judging the world. The focus of the praise, though, still is on the person (attributes) and works of God.
[1:1] 61 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 62 tn 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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] 63 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 64 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 65 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[1:1] 66 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 67 tn 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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] 68 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 69 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 70 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[2:1] 71 tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.
[2:1] 72 sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.
[2:1] 73 tn Heb “my mouth opens wide against.”
[2:1] 74 tn Heb “for I rejoice in your deliverance.”
[2:2] 75 sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.
[2:2] 76 tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”
[2:3] 77 tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.
[2:3] 78 tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (vÿlo, “and by him”), which is supported by many medieval Hebrew
[2:5] 79 tc Against BHS but with the MT, the preposition (עַד, ’ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.
[2:5] 80 sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.
[2:6] 82 tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”
[2:8] 83 tn Or “lowly”; Heb “insignificant.”
[2:8] 84 tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.
[2:8] 85 tn Heb “a seat of honor.”
[2:9] 86 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] 87 tc The translation follows the Qere and many medieval Hebrew
[2:10] 88 tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
[2:10] 89 tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.
[2:10] 90 tn The Hebrew preposition here has the sense of “from within.”
[2:10] 91 tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.
[2:10] 92 tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”
[2:10] 93 tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.
[2:10] sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.
[2:11] 94 tn Heb “with [or “before”] the face of.”
[2:2] 95 sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.
[2:2] 96 tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”
[5:9] 98 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 99 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 100 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
[5:9] 101 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
[5:9] 102 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:9] 103 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[15:3] 104 tn Here καί (kai) has not been translated.
[15:3] 105 tn See the note on the word “servants” in 1:1.
[15:3] 106 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 107 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[15:3] 108 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 109 tc Certain
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