22:49 He delivers me from my enemies; 1
you snatch me away 2 from those who attack me; 3
you rescue me from violent men.
For the music director; by the Lord’s servant David, who sang 5 to the Lord the words of this song when 6 the Lord rescued him from the power 7 of all his enemies, including Saul. 8
18:1 He said: 9
“I love 10 you, Lord, my source of strength! 11
34:19 The godly 12 face many dangers, 13
but the Lord saves 14 them 15 from each one of them.
12:1 At that time 16 you will say:
“I praise you, O Lord,
for even though you were angry with me,
your anger subsided, and you consoled me.
12:2 Look, God is my deliverer! 17
I will trust in him 18 and not fear.
For the Lord gives me strength and protects me; 19
he has become my deliverer.” 20
12:3 Joyfully you will draw water
from the springs of deliverance. 21
12:4 At that time 22 you will say:
“Praise the Lord!
Ask him for help! 23
Publicize his mighty acts among the nations!
Make it known that he is unique! 24
12:5 Sing to the Lord, for he has done magnificent things,
let this be known 25 throughout the earth!
12:6 Cry out and shout for joy, O citizens of Zion,
for the Holy One of Israel 26 acts mightily 27 among you!”
12:2 Look, God is my deliverer! 28
I will trust in him 29 and not fear.
For the Lord gives me strength and protects me; 30
he has become my deliverer.” 31
4:18 I, Paul, write this greeting by my own hand. 38 Remember my chains. 39 Grace be with you. 40
7:9 After these things I looked, and here was 41 an enormous crowd that no one could count, made up of persons from every nation, tribe, 42 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,
“Salvation belongs to our God, 43
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 44 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground 45 before the throne and worshiped God, 7:12 saying,
“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”
7:13 Then 46 one of the elders asked 47 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 48 I said to him, “My lord, you know the answer.” 49 Then 50 he said to me, “These are the ones who have come out of the great tribulation. They 51 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 52 him day and night in his temple, and the one seated on the throne will shelter them. 53 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 54 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 55
1 tn Heb “and [the one who] brings me out from my enemies.”
2 tn Heb “you lift me up.” In light of the preceding and following references to deliverance, the verb רוּם (rum) probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt; elevate” here, indicating that the
3 tn Heb “from those who rise against me.”
4 sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.
5 tn Heb “spoke.”
6 tn Heb “in the day,” or “at the time.”
7 tn Heb “hand.”
8 tn Heb “and from the hand of Saul.”
9 tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.
10 tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.
11 tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”
12 tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.
13 tn Or “trials.”
14 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
15 tn Heb “him,” agreeing with the singular form in the preceding line.
16 tn Or “in that day” (KJV).
17 tn Or “salvation” (KJV, NIV, NRSV).
18 tn The words “in him” are supplied in the translation for clarification.
19 tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.
20 tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”
21 tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”
22 tn Or “in that day” (KJV).
23 tn Heb “call in his name,” i.e., “invoke his name.”
24 tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.
25 tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.
26 sn See the note on the phrase “the Holy One of Israel” in 1:4.
27 tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.
28 tn Or “salvation” (KJV, NIV, NRSV).
29 tn The words “in him” are supplied in the translation for clarification.
30 tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.
31 tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”
32 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
33 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
34 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.
35 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).
36 tn Or “Grace to you and peace.”
37 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
38 tn Grk “the greeting by my hand, of Paul.”
39 tn Or “my imprisonment.”
40 tc Most witnesses, including a few important ones (א2 D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.
41 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
42 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
43 tn The dative here has been translated as a dative of possession.
44 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
45 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
47 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
48 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
49 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
51 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
52 tn Or “worship.” The word here is λατρεύω (latreuw).
53 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
54 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
55 sn An allusion to Isa 25:8.