10:25 When the storm 1 passes through, the wicked are swept away, 2
but the righteous are an everlasting foundation. 3
16:8 I constantly trust in the Lord; 4
because he is at my right hand, I will not be upended.
37:22 Surely 5 those favored by the Lord 6 will possess the land,
but those rejected 7 by him will be wiped out. 8
37:28 For the Lord promotes 9 justice,
and never abandons 10 his faithful followers.
They are permanently secure, 11
but the children 12 of evil men are wiped out. 13
37:29 The godly will possess the land
and will dwell in it permanently.
112:6 For he will never be upended;
others will always remember one who is just. 14
A song of ascents. 16
125:1 Those who trust in the Lord are like Mount Zion;
it cannot be upended and will endure forever.
1 sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.
2 tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”
3 tn Heb “a foundation forever”; NLT “have a lasting foundation.”
4 tn Heb “I set the
5 tn The particle כִּי is best understood as asseverative or emphatic here.
6 tn Heb “those blessed by him.” The pronoun “him” must refer to the Lord (see vv. 20, 23), so the referent has been specified in the translation for clarity.
7 tn Heb “cursed.”
8 tn Or “cut off”; or “removed” (see v. 9).
9 tn Heb “loves.” The verb “loves” is here metonymic; the
10 tn The imperfect verbal form draws attention to this generalizing statement.
11 tn Or “protected forever.”
12 tn Or “offspring”; Heb “seed.”
13 tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.
14 tn Heb “for an eternal memorial a just [one] will be.”
15 sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.
16 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
17 tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).
18 sn A quotation from Ps 44:22.
19 tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”
20 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
21 tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).
22 tn Grk “for the law of the Spirit of life.”
23 tc Most
24 tn Grk “remember you, always asking.”
25 tn Grk “succeed in coming to you in the will of God.”
26 sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.