18:2 The Lord is my high ridge, 1 my stronghold, 2 my deliverer.
My God is my rocky summit where 3 I take shelter, 4
my shield, the horn that saves me, 5 and my refuge. 6
27:14 Rely 7 on the Lord!
Be strong and confident! 8
Rely on the Lord!
138:3 When 9 I cried out for help, you answered me.
You made me bold and energized me. 10
40:29 He gives strength to those who are tired;
to the ones who lack power, he gives renewed energy.
40:30 Even youths get tired and weary;
even strong young men clumsily stumble. 11
40:31 But those who wait for the Lord’s help 12 find renewed strength;
they rise up as if they had eagles’ wings, 13
they run without growing weary,
they walk without getting tired.
40:2 “Speak kindly to 14 Jerusalem, 15 and tell her
that her time of warfare is over, 16
that her punishment is completed. 17
For the Lord has made her pay double 18 for all her sins.”
1:9 For this reason we also, from the day we heard about you, 19 have not ceased praying for you and asking God 20 to fill 21 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 22 worthily of the Lord and please him in all respects 23 – bearing fruit in every good deed, growing in the knowledge of God,
1 sn My high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
2 sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.
3 tn Or “in whom.”
4 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
5 tn Heb “the horn of my salvation”; or “my saving horn.”
6 tn Or “my elevated place.” The parallel version of this psalm in 2 Sam 22:3 adds at this point, “my refuge, my savior, [you who] save me from violence.”
7 tn Or “wait.”
8 tn Heb “be strong and let your heart be confident.”
9 tn Heb “in the day.”
10 tn Heb “you made me bold in my soul [with] strength.”
11 tn Heb “stumbling they stumble.” The verbal idea is emphasized by the infinitive absolute.
12 tn The words “for the Lord’s help” are supplied in the translation for clarification.
13 tn Heb “they rise up [on] wings like eagles” (TEV similar).
14 tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.
15 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
16 tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.
17 tn Heb “that her punishment is accepted [as satisfactory].”
18 tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).
19 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
20 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
21 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
22 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.”
23 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.”