4:3 Realize that 1 the Lord shows the godly special favor; 2
the Lord responds 3 when I cry out to him.
37:28 For the Lord promotes 4 justice,
and never abandons 5 his faithful followers.
They are permanently secure, 6
but the children 7 of evil men are wiped out. 8
119:94 I belong to you. Deliver me!
For I seek your precepts.
א (Alef)
119:1 How blessed are those whose actions are blameless, 10
who obey 11 the law of the Lord.
2:9 You will break them 12 with an iron scepter; 13
you will smash them like a potter’s jar!’” 14
17:1 When Jesus had finished saying these things, he looked upward 25 to heaven 26 and said, “Father, the time 27 has come. Glorify your Son, so that your 28 Son may glorify you –
1 tn Heb “and know that.”
2 tn Heb “that the
3 tn Heb “hears.”
4 tn Heb “loves.” The verb “loves” is here metonymic; the
5 tn The imperfect verbal form draws attention to this generalizing statement.
6 tn Or “protected forever.”
7 tn Or “offspring”; Heb “seed.”
8 tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.
9 sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.
10 tn Heb “[Oh] the happiness of those who are blameless of way.”
11 tn Heb “walk in.”
12 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
13 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
14 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
15 tn Grk “And I give.”
16 tn Or “will never die” or “will never be lost.”
17 tn Or “no one will seize.”
18 tn Or “is superior to all.”
19 tn Or “no one can seize.”
20 tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
21 tn The context indicates that this should be translated as an adversative or contrastive conjunction.
22 tn Or “protect them”; Grk “keep them.”
23 tn Or “by your name.”
24 tn The second repetition of “one” is implied, and is supplied here for clarity.
25 tn Grk “he raised his eyes” (an idiom).
26 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
27 tn Grk “the hour.”
28 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C3 L Ψ Ë13 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.
29 tc The majority of later
30 tn Grk “who had had thirty-eight years in his disability.”