1 Samuel 1:11

1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion ¹  on the suffering of your female servant, ²  remembering me and not forgetting your servant, and give a male child ³  to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” ⁴ 

1 Samuel 2:8

2:8 He lifts the weak ⁵  from the dust;

he raises ⁶  the poor from the ash heap

to seat them with princes

and to bestow on them an honored position. ⁷ 

The foundations of the earth belong to the Lord,

and he has placed the world on them.

1 Samuel 2:2

2:2 No one is holy ⁸  like the Lord!

There is no one other than you!

There is no rock ⁹  like our God!

1 Samuel 7:8

7:8 The Israelites said to Samuel, “Keep ¹⁰  crying out to the Lord our ¹¹  God so that he may save us ¹²  from the hand of the Philistines!”

1 Samuel 7:1

7:1 Then the people ¹³  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

1 Samuel 7:1

7:1 Then the people ¹⁴  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

Psalms 102:17

102:17 when he responds to the prayer of the destitute, ¹⁵ 

and does not reject ¹⁶  their request. ¹⁷ 

Psalms 113:7-8

113:7 He raises the poor from the dirt,

and lifts up the needy from the garbage pile, ¹⁸ 

113:8 that he might seat him with princes,

with the princes of his people.

Psalms 136:23

136:23 to the one who remembered us when we were down, ¹⁹ 

for his loyal love endures,

Psalms 138:6

138:6 Though the Lord is exalted, he takes note of the lowly,

and recognizes the proud from far away.

Isaiah 66:2

66:2 My hand made them; ²⁰ 

that is how they came to be,” ²¹  says the Lord.

I show special favor ²²  to the humble and contrite,

who respect what I have to say. ²³ 

Isaiah 66:1

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

Colossians 1:26-28

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ²⁴  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing ²⁵  and teaching ²⁶  all people ²⁷  with all wisdom so that we may present every person mature ²⁸  in Christ.

James 2:5-6

2:5 Listen, my dear brothers and sisters! ²⁹  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? 2:6 But you have dishonored the poor! ³⁰  Are not the rich oppressing you and dragging you into the courts?

[1:11]  ¹ tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.

[1:11]  ² tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.

[1:11]  ³ tn Heb “seed of men.”

[1:11]  ⁴ tn Heb “a razor will not go up upon his head.”

[2:8]  ⁵ tn Or “lowly”; Heb “insignificant.”

[2:8]  ⁶ tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.

[2:8]  ⁷ tn Heb “a seat of honor.”

[2:2]  ⁸ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ⁹ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[7:8]  ¹⁰ tn Heb “don’t stop.”

[7:8]  ¹¹ tc The LXX reads “your God” rather than the MT’s “our God.”

[7:8]  ¹² tn After the negated jussive, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[7:1]  ¹³ tn Heb “men.”

[7:1]  ¹⁴ tn Heb “men.”

[102:17]  ¹⁵ tn The Hebrew adjective עַרְעָר (’arar, “destitute”) occurs only here in the OT. It is derived from the verbal root ערר (“to strip oneself”).

[102:17]  ¹⁶ tn Heb “despise.”

[102:17]  ¹⁷ tn The perfect verbal forms in vv. 16-17 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 15.

[113:7]  ¹⁸ sn The language of v. 7 is almost identical to that of 1 Sam 2:8.

[136:23]  ¹⁹ tn Heb “who, in our low condition, remembered us.”

[66:2]  ²⁰ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ²¹ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ²² tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ²³ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[1:27]  ²⁴ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:28]  ²⁵ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ²⁶ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ²⁷ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ²⁸ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

[2:5]  ²⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:6]  ³⁰ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.