Psalms 91:11

91:11 For he will order his angels ¹ 

to protect you in all you do. ² 

Psalms 121:4-7

121:4 Look! Israel’s protector ³ 

does not sleep or slumber!

121:5 The Lord is your protector;

the Lord is the shade at your right hand.

121:6 The sun will not harm you by day,

or the moon by night. ⁴ 

121:7 The Lord will protect you from all harm;

he will protect your life.

Isaiah 27:3

27:3 I, the Lord, protect it; ⁵ 

I water it regularly. ⁶ 

I guard it night and day,

so no one can harm it. ⁷ 

Isaiah 42:6

42:6 “I, the Lord, officially commission you; ⁸ 

I take hold of your hand.

I protect you ⁹  and make you a covenant mediator for people, ¹⁰ 

and a light ¹¹  to the nations, ¹² 

John 17:11

17:11 I ¹³  am no longer in the world, but ¹⁴  they are in the world, and I am coming to you. Holy Father, keep them safe ¹⁵  in your name ¹⁶  that you have given me, so that they may be one just as we are one. ¹⁷ 

Philippians 4:7

4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ¹⁸  in Christ Jesus.

Philippians 4:1

Christian Practices

4:1 So then, my brothers and sisters, ¹⁹  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Philippians 1:23

1:23 I feel torn between the two, ²⁰  because I have a desire to depart and be with Christ, which is better by far,

Philippians 1:1

Salutation

1:1 From Paul ²¹  and Timothy, slaves ²²  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²³  with the overseers ²⁴  and deacons.

Philippians 1:5

1:5 because of your participation ²⁵  in the gospel from the first day until now. ²⁶ 

Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ²⁷  and to cause you to stand, rejoicing, ²⁸  without blemish ²⁹  before his glorious presence, ³⁰ 

[91:11]  ¹ tn Heb “for his angels he will command concerning you.”

[91:11]  ² tn Heb “in all your ways.”

[121:4]  ³ tn Heb “the one who guards Israel.”

[121:6]  ⁴ sn One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.

[27:3]  ⁵ tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).

[27:3]  ⁶ tn Or perhaps, “constantly.” Heb “by moments.”

[27:3]  ⁷ tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”

[42:6]  ⁸ tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.

[42:6]  ⁹ tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).

[42:6]  ¹⁰ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.

[42:6]  ¹¹ sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.

[42:6]  ¹² tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.

[17:11]  ¹³ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ¹⁴ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ¹⁵ tn Or “protect them”; Grk “keep them.”

[17:11]  ¹⁶ tn Or “by your name.”

[17:11]  ¹⁷ tn The second repetition of “one” is implied, and is supplied here for clarity.

[4:7]  ¹⁸ tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.

[4:1]  ¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:23]  ²⁰ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²² tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁴ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[1:5]  ²⁵ sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).

[1:5]  ²⁶ tn Several alternatives for translating vv. 3-5 are possible: (1) “I thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation…” (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) “I thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation…” (see Moffatt; also P. T. O’Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.

[1:24]  ²⁷ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ²⁸ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ²⁹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ³⁰ tn Or “in the presence of his glory,” “before his glory.”