Psalms 44:6-7

44:6 For I do not trust in my bow,

and I do not prevail by my sword.

44:7 For you deliver ¹  us from our enemies;

you humiliate ²  those who hate us.

Psalms 144:1

Psalm 144 ³ 

By David.

144:1 The Lord, my protector, ⁴  deserves praise ⁵  –

the one who trains my hands for battle, ⁶ 

and my fingers for war,

Psalms 144:10

144:10 the one who delivers ⁷  kings,

and rescued David his servant from a deadly ⁸  sword.

Psalms 144:1

Psalm 144 ⁹ 

By David.

144:1 The Lord, my protector, ¹⁰  deserves praise ¹¹  –

the one who trains my hands for battle, ¹² 

and my fingers for war,

Psalms 17:1

Psalm 17 ¹³ 

A prayer of David.

17:1 Lord, consider my just cause! ¹⁴ 

Pay attention to my cry for help!

Listen to the prayer

I sincerely offer! ¹⁵ 

Psalms 23:2

23:2 He takes me to lush pastures, ¹⁶ 

he leads me to refreshing water. ¹⁷ 

Psalms 30:8

30:8 To you, O Lord, I cried out;

I begged the Lord for mercy: ¹⁸ 

Psalms 30:2

30:2 O Lord my God,

I cried out to you and you healed me. ¹⁹ 

Psalms 5:1

Psalm 5 ²⁰ 

For the music director, to be accompanied by wind instruments; ²¹  a psalm of David.

5:1 Listen to what I say, ²²  Lord!

Carefully consider my complaint! ²³ 

Psalms 5:1

Psalm 5 ²⁴ 

For the music director, to be accompanied by wind instruments; ²⁵  a psalm of David.

5:1 Listen to what I say, ²⁶  Lord!

Carefully consider my complaint! ²⁷ 

Psalms 5:1

Psalm 5 ²⁸ 

For the music director, to be accompanied by wind instruments; ²⁹  a psalm of David.

5:1 Listen to what I say, ³⁰  Lord!

Carefully consider my complaint! ³¹ 

Ephesians 6:10-13

Exhortations for Spiritual Warfare

6:10 Finally, be strengthened in the Lord and in the strength of his power. 6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes ³²  of the devil. 6:12 For our struggle ³³  is not against flesh and blood, ³⁴  but against the rulers, against the powers, against the world rulers of this darkness, ³⁵  against the spiritual forces ³⁶  of evil in the heavens. ³⁷  6:13 For this reason, take up the full armor of God so that you may be able to stand your ground ³⁸  on the evil day, and having done everything, to stand.

Colossians 2:15

2:15 Disarming ³⁹  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ⁴⁰ 

Revelation 3:21

3:21 I will grant the one ⁴¹  who conquers ⁴²  permission ⁴³  to sit with me on my throne, just as I too conquered ⁴⁴  and sat down with my Father on his throne.

[44:7]  ¹ tn Or “have delivered,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).

[44:7]  ² tn Or “have humiliated,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).

[144:1]  ³ sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.

[144:1]  ⁴ tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

[144:1]  ⁵ tn Heb “blessed [be] the Lord, my rocky summit.”

[144:1]  ⁶ sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

[144:10]  ⁷ tn Heb “grants deliverance to.”

[144:10]  ⁸ tn Heb “harmful.”

[144:1]  ⁹ sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.

[144:1]  ¹⁰ tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

[144:1]  ¹¹ tn Heb “blessed [be] the Lord, my rocky summit.”

[144:1]  ¹² sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

[17:1]  ¹³ sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.

[17:1]  ¹⁴ tn Heb “hear, Lord, what is just.”

[17:1]  ¹⁵ tn Heb “Listen to my prayer, [made] without lips of deceit.”

[23:2]  ¹⁶ tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseniy) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.

[23:2]  ¹⁷ tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (deshe’) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (mÿnukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents) but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).

[30:8]  ¹⁸ tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.

[30:2]  ¹⁹ sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.

[5:1]  ²⁰ sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.

[5:1]  ²¹ tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).

[5:1]  ²² tn Heb “my words.”

[5:1]  ²³ tn Or “sighing.” The word occurs only here and in Ps 39:3.

[5:1]  ²⁴ sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.

[5:1]  ²⁵ tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).

[5:1]  ²⁶ tn Heb “my words.”

[5:1]  ²⁷ tn Or “sighing.” The word occurs only here and in Ps 39:3.

[5:1]  ²⁸ sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.

[5:1]  ²⁹ tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).

[5:1]  ³⁰ tn Heb “my words.”

[5:1]  ³¹ tn Or “sighing.” The word occurs only here and in Ps 39:3.

[6:11]  ³² tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.

[6:12]  ³³ tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”

[6:12]  ³⁴ tn Grk “blood and flesh.”

[6:12]  ³⁵ tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.

[6:12]  ³⁶ tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.

[6:12]  ³⁷ sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.

[6:13]  ³⁸ tn The term ἀνθίστημι (anqisthmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (sthnai; cf. also στῆτε [sthte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.

[2:15]  ³⁹ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ⁴⁰ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[3:21]  ⁴¹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ⁴² tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ⁴³ tn Grk “I will give [grant] to him.”

[3:21]  ⁴⁴ tn Or “have been victorious”; traditionally, “have overcome.”