Luke 2:37

2:37 She had lived as a widow since then for eighty-four years. ¹  She never left the temple, worshiping with fasting and prayer night and day. ² 

Psalms 88:1

Psalm 88 ³ 

A song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; ⁴  a well-written song ⁵  by Heman the Ezrachite.

88:1 O Lord God who delivers me! ⁶ 

By day I cry out

and at night I pray before you. ⁷ 

Psalms 88:1

Psalm 88 ⁸ 

A song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; ⁹  a well-written song ¹⁰  by Heman the Ezrachite.

88:1 O Lord God who delivers me! ¹¹ 

By day I cry out

and at night I pray before you. ¹² 

Psalms 3:1

Psalm 3 ¹³ 

A psalm of David, written when he fled from his son Absalom. ¹⁴ 

3:1 Lord, how ¹⁵  numerous are my enemies!

Many attack me. ¹⁶ 

Psalms 3:1

Psalm 3 ¹⁷ 

A psalm of David, written when he fled from his son Absalom. ¹⁸ 

3:1 Lord, how ¹⁹  numerous are my enemies!

Many attack me. ²⁰ 

Psalms 5:5

5:5 Arrogant people cannot stand in your presence; ²¹ 

you hate ²²  all who behave wickedly. ²³ 

Psalms 5:2

5:2 Pay attention to my cry for help,

my king and my God,

for I am praying to you!

Psalms 1:3

1:3 He is like ²⁴  a tree planted by flowing streams; ²⁵ 

it ²⁶  yields ²⁷  its fruit at the proper time, ²⁸ 

and its leaves never fall off. ²⁹ 

He succeeds in everything he attempts. ³⁰ 

Revelation 7:15

7:15 For this reason they are before the throne of God, and they serve ³¹  him day and night in his temple, and the one seated on the throne will shelter them. ³² 

[2:37]  ¹ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ² sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[88:1]  ³ sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.

[88:1]  ⁴ tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.

[88:1]  ⁵ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[88:1]  ⁶ tn Heb “O Lord God of my deliverance.” In light of the content of the psalm, this reference to God as the one who delivers seems overly positive. For this reason some emend the text to אַלֹהַי שִׁוַּעְתִּי (’alohay shivva’tiy, “[O Lord] my God, I cry out”). See v. 13.

[88:1]  ⁷ tn Heb “[by] day I cry out, in the night before you.”

[88:1]  ⁸ sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.

[88:1]  ⁹ tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.

[88:1]  ¹⁰ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[88:1]  ¹¹ tn Heb “O Lord God of my deliverance.” In light of the content of the psalm, this reference to God as the one who delivers seems overly positive. For this reason some emend the text to אַלֹהַי שִׁוַּעְתִּי (’alohay shivva’tiy, “[O Lord] my God, I cry out”). See v. 13.

[88:1]  ¹² tn Heb “[by] day I cry out, in the night before you.”

[3:1]  ¹³ sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).

[3:1]  ¹⁴ sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).

[3:1]  ¹⁵ tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).

[3:1]  ¹⁶ tn Heb “many rise up against me.”

[3:1]  ¹⁷ sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).

[3:1]  ¹⁸ sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).

[3:1]  ¹⁹ tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).

[3:1]  ²⁰ tn Heb “many rise up against me.”

[5:5]  ²¹ tn Heb “before your eyes.”

[5:5]  ²² sn You hate. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds and actively opposes and judges them for their wickedness. See Ps 11:5.

[5:5]  ²³ tn Heb “all the workers of wickedness.”

[1:3]  ²⁴ tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.

[1:3]  ²⁵ tn Heb “channels of water.”

[1:3]  ²⁶ tn Heb “which.”

[1:3]  ²⁷ tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.

[1:3]  ²⁸ tn Heb “in its season.”

[1:3]  ²⁹ tn Or “fade”; “wither.”

[1:3]  ³⁰ tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”

[7:15]  ³¹ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ³² tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).