Deuteronomy 32:18

32:18 You have forgotten ¹  the Rock who fathered you,

and put out of mind the God who gave you birth.

Deuteronomy 32:30-31

32:30 How can one man chase a thousand of them, ² 

and two pursue ten thousand;

unless their Rock had delivered them up, ³ 

and the Lord had handed them over?

32:31 For our enemies’ ⁴  rock is not like our Rock,

as even our enemies concede.

Deuteronomy 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

Deuteronomy 2:2

2:2 At this point the Lord said to me,

Deuteronomy 2:2

2:2 At this point the Lord said to me,

Deuteronomy 22:2-3

22:2 If the owner ⁵  does not live ⁶  near you or you do not know who the owner is, ⁷  then you must corral the animal ⁸  at your house and let it stay with you until the owner looks for it; then you must return it to him. 22:3 You shall do the same to his donkey, his clothes, or anything else your neighbor ⁹  has lost and you have found; you must not refuse to get involved. ¹⁰ 

Deuteronomy 22:1

Laws Concerning Preservation of Life

22:1 When you see ¹¹  your neighbor’s ¹²  ox or sheep going astray, do not ignore it; ¹³  you must return it without fail ¹⁴  to your neighbor.

Deuteronomy 22:1

Laws Concerning Preservation of Life

22:1 When you see ¹⁵  your neighbor’s ¹⁶  ox or sheep going astray, do not ignore it; ¹⁷  you must return it without fail ¹⁸  to your neighbor.

Deuteronomy 23:3

23:3 An Ammonite or Moabite ¹⁹  may not enter the assembly of the Lord; to the tenth generation none of their descendants shall ever ²⁰  do so, ²¹ 

Psalms 18:2

18:2 The Lord is my high ridge, ²²  my stronghold, ²³  my deliverer.

My God is my rocky summit where ²⁴  I take shelter, ²⁵ 

my shield, the horn that saves me, ²⁶  and my refuge. ²⁷ 

Psalms 18:31

18:31 Indeed, ²⁸  who is God besides the Lord?

Who is a protector ²⁹  besides our God? ³⁰ 

Psalms 18:46

18:46 The Lord is alive! ³¹ 

My protector ³²  is praiseworthy! ³³ 

The God who delivers me ³⁴  is exalted as king! ³⁵ 

Psalms 61:2-4

61:2 From the most remote place on earth ³⁶ 

I call out to you in my despair. ³⁷ 

Lead me ³⁸  up to an inaccessible rocky summit! ³⁹ 

61:3 Indeed, ⁴⁰  you are ⁴¹  my shelter,

a strong tower that protects me from the enemy. ⁴² 

61:4 I will be a permanent guest in your home; ⁴³ 

I will find shelter in the protection of your wings. ⁴⁴  (Selah)

Psalms 92:15

92:15 So they proclaim that the Lord, my protector,

is just and never unfair. ⁴⁵ 

Isaiah 26:4

26:4 Trust in the Lord from this time forward, ⁴⁶ 

even in Yah, the Lord, an enduring protector! ⁴⁷ 

Isaiah 28:16

28:16 Therefore, this is what the sovereign master, the Lord, says:

“Look, I am laying ⁴⁸  a stone in Zion,

an approved ⁴⁹  stone,

set in place as a precious cornerstone for the foundation. ⁵⁰ 

The one who maintains his faith will not panic. ⁵¹ 

Isaiah 32:2

32:2 Each of them ⁵²  will be like a shelter from the wind

and a refuge from a rainstorm;

like streams of water in a dry region

and like the shade of a large cliff in a parched land.

Matthew 16:16-18

16:16 Simon Peter answered, ⁵³  “You are the Christ, ⁵⁴  the Son of the living God.” 16:17 And Jesus answered him, ⁵⁵  “You are blessed, Simon son of Jonah, because flesh and blood ⁵⁶  did not reveal this to you, but my Father in heaven! 16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades ⁵⁷  will not overpower it.

Matthew 16:1

The Demand for a Sign

16:1 Now when the Pharisees ⁵⁸  and Sadducees ⁵⁹  came to test Jesus, ⁶⁰  they asked him to show them a sign from heaven. ⁶¹ 

Colossians 1:4

1:4 since ⁶²  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:1

Salutation

1:1 From Paul, ⁶³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:6

Warnings Against the Adoption of False Philosophies

2:6 Therefore, just as you received Christ Jesus as Lord, ⁶⁴  continue to live your lives ⁶⁵  in him,

[32:18]  ¹ tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. שׁיה. Cf. NASB, NLT “You neglected”; NIV “You deserted”; NRSV “You were unmindful of.”

[32:30]  ² tn The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.

[32:30]  ³ tn Heb “sold them” (so NAB, NIV, NRSV, NLT).

[32:31]  ⁴ tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.

[22:2]  ⁵ tn Heb “your brother” (also later in this verse).

[22:2]  ⁶ tn Heb “is not.” The idea of “residing” is implied.

[22:2]  ⁷ tn Heb “and you do not know him.”

[22:2]  ⁸ tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.

[22:3]  ⁹ tn Heb “your brother” (also in v. 4).

[22:3]  ¹⁰ tn Heb “you must not hide yourself.”

[22:1]  ¹¹ tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.

[22:1]  ¹² tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”

[22:1]  ¹³ tn Heb “hide yourself.”

[22:1]  ¹⁴ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”

[22:1]  ¹⁵ tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.

[22:1]  ¹⁶ tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”

[22:1]  ¹⁷ tn Heb “hide yourself.”

[22:1]  ¹⁸ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”

[23:3]  ¹⁹ sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).

[23:3]  ²⁰ tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.

[23:3]  ²¹ tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

[18:2]  ²² 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.

[18:2]  ²³ 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.

[18:2]  ²⁴ tn Or “in whom.”

[18:2]  ²⁵ 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).

[18:2]  ²⁶ tn Heb “the horn of my salvation”; or “my saving horn.”

[18:2]  ²⁷ 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.”

[18:31]  ²⁸ tn Or “for.”

[18:31]  ²⁹ tn Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2, where the Hebrew term צוּר (tsur) is translated “rocky summit.”

[18:31]  ³⁰ tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (Heb “rocky cliff,” צוּר, tsur) in Deut 32:4, 15, 17-18, 30.

[18:46]  ³¹ tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) is used exclusively as an oath formula, “as surely as the Lord lives,” but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates he is the living God by rescuing and empowering the psalmist.

[18:46]  ³² tn Heb “my rocky cliff,” which is a metaphor for protection. See similar phrases in vv. 2, 31.

[18:46]  ³³ tn Or “blessed [i.e., praised] be.”

[18:46]  ³⁴ tn Heb “the God of my deliverance.” 2 Sam 22:48 reads, “the God of the rocky cliff of my deliverance.”

[18:46]  ³⁵ tn The words “as king” are supplied in the translation for clarification. Elsewhere in the psalms the verb רוּם (rum, “be exalted”), when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).

[61:2]  ³⁶ tn Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).

[61:2]  ³⁷ tn Heb “while my heart faints.”

[61:2]  ³⁸ tn The imperfect verbal form here expresses the psalmist’s wish or prayer.

[61:2]  ³⁹ tn Heb “on to a rocky summit [that] is higher than I.”

[61:3]  ⁴⁰ tn Or “for.”

[61:3]  ⁴¹ tn Or “have been.”

[61:3]  ⁴² tn Heb “a strong tower from the face of an enemy.”

[61:4]  ⁴³ tn Heb “I will live as a resident alien in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV).

[61:4]  ⁴⁴ sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.

[92:15]  ⁴⁵ tn Heb “so that [they] proclaim that upright [is] the Lord, my rocky summit, and there is no injustice in him.”

[26:4]  ⁴⁶ tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.

[26:4]  ⁴⁷ tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsa^a) confirms the MT reading as well.

[28:16]  ⁴⁸ tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.

[28:16]  ⁴⁹ tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

[28:16]  ⁵⁰ sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).

[28:16]  ⁵¹ tn Heb “will not hurry,” i.e., act in panic.

[32:2]  ⁵² tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.

[16:16]  ⁵³ tn Grk “And answering, Simon Peter said.”

[16:16]  ⁵⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:17]  ⁵⁵ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ⁵⁶ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[16:18]  ⁵⁷ tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).

[16:1]  ⁵⁸ sn See the note on Pharisees in 3:7.

[16:1]  ⁵⁹ sn See the note on Sadducees in 3:7.

[16:1]  ⁶⁰ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ⁶¹ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[1:4]  ⁶² tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:1]  ⁶³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:6]  ⁶⁴ tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.

[2:6]  ⁶⁵ tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.