1 Samuel 2:9

2:9 He watches over ¹  his holy ones, ² 

but the wicked are made speechless in the darkness,

for it is not by one’s own strength that one prevails.

Job 22:29

22:29 When people are brought low ³  and you say

‘Lift them up!’ ⁴ 

then he will save the downcast; ⁵ 

Psalms 27:6

27:6 Now I will triumph

over my enemies who surround me! ⁶ 

I will offer sacrifices in his dwelling place and shout for joy! ⁷ 

I will sing praises to the Lord!

Psalms 28:9

28:9 Deliver your people!

Empower ⁸  the nation that belongs to you! ⁹ 

Care for them like a shepherd and carry them in your arms ¹⁰  at all times! ¹¹ 

Psalms 30:1

Psalm 30 ¹² 

A psalm – a song used at the dedication of the temple; ¹³  by David.

30:1 I will praise you, O Lord, for you lifted me up, ¹⁴ 

and did not allow my enemies to gloat ¹⁵  over me.

Psalms 113:7

113:7 He raises the poor from the dirt,

and lifts up the needy from the garbage pile, ¹⁶ 

Psalms 147:6

147:6 The Lord lifts up the oppressed,

but knocks ¹⁷  the wicked to the ground.

Matthew 23:12

23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Luke 14:11

14:11 For everyone who exalts himself will be humbled, but ¹⁸  the one who humbles ¹⁹  himself will be exalted.”

Luke 18:14

18:14 I tell you that this man went down to his home justified ²⁰  rather than the Pharisee. ²¹  For everyone who exalts ²²  himself will be humbled, but he who humbles himself will be exalted.”

Luke 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ²³  Jesus ²⁴  told them a parable to show them they should always ²⁵  pray and not lose heart. ²⁶ 

Luke 5:6

5:6 When ²⁷  they had done this, they caught so many fish that their nets started to tear. ²⁸ 

[2:9]  ¹ tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:9]  ² tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.

[22:29]  ³ tn There is no expressed subject here, and so the verb is taken as a passive voice again.

[22:29]  ⁴ tn The word גֵּוָה (gevah) means “loftiness; pride.” Here it simply says “up,” or “pride.” The rest is paraphrased. Of the many suggestions, the following provide a sampling: “It is because of pride” (ESV), “he abases pride” (H. H. Rowley); “[he abases] the lofty and the proud” (Beer); “[he abases] the word of pride” [Duhm]; “[he abases] the haughtiness of pride” [Fohrer and others]; “[he abases] the one who speaks proudly” [Weiser]; “[he abases] the one who boasts in pride” [Kissane]; and “God [abases] pride” [Budde, Gray].

[22:29]  ⁵ tn Or “humble”; Heb “the lowly of eyes.”

[27:6]  ⁶ tn Heb “and now my head will be lifted up over my enemies all around me.”

[27:6]  ⁷ tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).

[28:9]  ⁸ tn Or “bless.”

[28:9]  ⁹ tn Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.

[28:9]  ¹⁰ tn Heb “shepherd them and lift them up.”

[28:9]  ¹¹ tn Or “forever.”

[30:1]  ¹² sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.

[30:1]  ¹³ tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.

[30:1]  ¹⁴ tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord’s part.

[30:1]  ¹⁵ tn Or “rejoice.”

[113:7]  ¹⁶ sn The language of v. 7 is almost identical to that of 1 Sam 2:8.

[147:6]  ¹⁷ tn Heb “brings down.”

[14:11]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ¹⁹ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[18:14]  ²⁰ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ²¹ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ²² sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:1]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ²⁵ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ²⁶ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[5:6]  ²⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ²⁸ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).