Isaiah 25:10

25:10 For the Lord’s power will make this mountain secure. ¹ 

Moab will be trampled down where it stands, ² 

as a heap of straw is trampled down in ³  a manure pile.

Isaiah 37:25

37:25 I dug wells

and drank water. ⁴ 

With the soles of my feet I dried up

all the rivers of Egypt.’

Isaiah 60:14

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ⁵ 

Joshua 10:24

10:24 When they brought the kings out to Joshua, he ⁶  summoned all the men of Israel and said to the commanders of the troops who accompanied him, “Come here ⁷  and put your feet on the necks of these kings.” So they came up ⁸  and put their feet on their necks.

Jeremiah 50:45

50:45 So listen to what I, the Lord, have planned against Babylon,

what I intend to do to the people who inhabit the land of Babylonia. ⁹ 

Their little ones will be dragged off.

I will completely destroy their land because of what they have done.

Daniel 7:27

7:27 Then the kingdom, authority,

and greatness of the kingdoms under all of heaven

will be delivered to the people of the holy ones ¹⁰  of the Most High.

His kingdom is an eternal kingdom;

all authorities will serve him and obey him.’

Zephaniah 3:11

3:11 In that day you ¹¹  will not be ashamed of all your rebelliousness against me, ¹² 

for then I will remove from your midst those who proudly boast, ¹³ 

and you will never again be arrogant on my holy hill.

Malachi 4:3

4:3 You will trample on the wicked, for they will be like ashes under the soles of your feet on the day which I am preparing,” says the Lord who rules over all.

Luke 1:51-53

1:51 He has demonstrated power ¹⁴  with his arm; he has scattered those whose pride wells up from the sheer arrogance ¹⁵  of their hearts.

1:52 He has brought down the mighty ¹⁶  from their thrones, and has lifted up those of lowly position; ¹⁷ 

1:53 he has filled the hungry with good things, ¹⁸  and has sent the rich away empty. ¹⁹ 

Luke 10:19

10:19 Look, I have given you authority to tread ²⁰  on snakes and scorpions ²¹  and on the full force of the enemy, ²²  and nothing will ²³  hurt you.

Romans 16:20

16:20 The God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.

Romans 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ²⁴  of the church in Cenchrea,

Colossians 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

James 2:5

2:5 Listen, my dear brothers and sisters! ²⁵  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?

Revelation 2:26

2:26 And to the one who conquers ²⁶  and who continues in ²⁷  my deeds until the end, I will give him authority over the nations ²⁸  –

Revelation 3:9

3:9 Listen! ²⁹  I am going to make those people from the synagogue ³⁰  of Satan – who say they are Jews yet ³¹  are not, but are lying – Look, I will make ³²  them come and bow down ³³  at your feet and acknowledge ³⁴  that I have loved you.

[25:10]  ¹ tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”

[25:10]  ² tn Heb “under him,” i.e., “in his place.”

[25:10]  ³ tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).

[37:25]  ⁴ tc The Hebrew text has simply, “I dug and drank water.” But the parallel text in 2 Kgs 19:24 has “foreign waters.” זָרִים (zarim, “foreign”) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, מַיִם (mayim, “water) also ends in mem (ם). The Qumran scroll 1QIsa^a has “foreign waters” for this line. However, in several other passages the 1QIsa^a scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.

[60:14]  ⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:24]  ⁶ tn Heb “Joshua.” The translation has replaced the proper name with the pronoun (“he”) because a repetition of the proper name here would be redundant according to English style.

[10:24]  ⁷ tn Or “Draw near.”

[10:24]  ⁸ tn Or “drew near.”

[50:45]  ⁹ tn The words “of Babylonia” are not in the text but are implicit from the context. They have been supplied in the translation to clarify the referent.

[7:27]  ¹⁰ tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.

[3:11]  ¹¹ sn The second person verbs and pronouns are feminine singular, indicating that personified Jerusalem is addressed here.

[3:11]  ¹² tn Heb “In that day you not be ashamed because of all your actions, [in] which you rebelled against me.”

[3:11]  ¹³ tn Heb “the arrogant ones of your pride.”

[1:51]  ¹⁴ tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ¹⁵ tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[1:52]  ¹⁶ tn Or “rulers.”

[1:52]  ¹⁷ tn Or “those of humble position”

[1:53]  ¹⁸ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ¹⁹ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[10:19]  ²⁰ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ²¹ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ²² tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  ²³ tn This is an emphatic double negative in the Greek text.

[16:1]  ²⁴ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[2:5]  ²⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:26]  ²⁶ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ²⁷ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ²⁸ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[3:9]  ²⁹ tn Grk “behold” (L&N 91.13).

[3:9]  ³⁰ sn See the note on synagogue in 2:9.

[3:9]  ³¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ³² tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ³³ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ³⁴ tn Or “and know,” “and recognize.”