30:1 On the third day David and his men came to Ziklag. Now the Amalekites had raided the Negev and Ziklag. They attacked Ziklag and burned it. 1 30:2 They took captive the women who were in it, from the youngest to the oldest, but they did not kill anyone. They simply carried them off and went on their way.
37:23 The Lord grants success to the one
whose behavior he finds commendable. 5
37:24 Even if 6 he trips, he will not fall headlong, 7
for the Lord holds 8 his hand.
By David.
37:1 Do not fret 10 when wicked men seem to succeed! 11
Do not envy evildoers!
1 tn The Hebrew text adds “with fire.”
2 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.
3 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.
4 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
5 tn Heb “from the
6 tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).
7 tn Heb “be hurled down.”
8 tn The active participle indicates this is characteristically true. See v. 17.
9 sn Psalm 37. The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God’s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.
10 tn The verb form is singular (see vv. 3-10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.
11 tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.
12 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
13 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
14 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
15 tn Or “Grace to you and peace.”
16 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
17 sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.