Psalms 17:5

17:5 I carefully obey your commands; ¹ 

I do not deviate from them. ² 

Psalms 71:6

71:6 I have leaned on you since birth; ³ 

you pulled me ⁴  from my mother’s womb.

I praise you continually. ⁵ 

Psalms 73:23

73:23 But I am continually with you;

you hold my right hand.

Psalms 139:10

139:10 even there your hand would guide me,

your right hand would grab hold of me.

Isaiah 41:13

41:13 For I am the Lord your God,

the one who takes hold of your right hand,

who says to you, ‘Don’t be afraid, I am helping you.’

John 10:28-29

10:28 I give ⁶  them eternal life, and they will never perish; ⁷  no one will snatch ⁸  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ⁹  and no one can snatch ¹⁰  them from my Father’s hand.

Romans 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹¹  is able to make him stand.

Romans 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ¹² 

Romans 1:5

1:5 Through him ¹³  we have received grace and our apostleship ¹⁴  to bring about the obedience ¹⁵  of faith ¹⁶  among all the Gentiles on behalf of his name.

Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ¹⁷  and to cause you to stand, rejoicing, ¹⁸  without blemish ¹⁹  before his glorious presence, ²⁰ 

[17:5]  ¹ tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.

[17:5]  ² tn Heb “my footsteps do not stagger.”

[71:6]  ³ tn Heb “from the womb.”

[71:6]  ⁴ tc The form in the MT is derived from גָזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhiy), from גוּח (gukh) or גִיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (’uzziy, “my strength”; cf. NEB “my protector since I left my mother’s womb”).

[71:6]  ⁵ tn Heb “in you [is] my praise continually.”

[10:28]  ⁶ tn Grk “And I give.”

[10:28]  ⁷ tn Or “will never die” or “will never be lost.”

[10:28]  ⁸ tn Or “no one will seize.”

[10:29]  ⁹ tn Or “is superior to all.”

[10:29]  ¹⁰ tn Or “no one can seize.”

[14:4]  ¹¹ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[14:1]  ¹² tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:5]  ¹³ tn Grk “through whom.”

[1:5]  ¹⁴ tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ¹⁵ tn Grk “and apostleship for obedience.”

[1:5]  ¹⁶ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[1:24]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ²⁰ tn Or “in the presence of his glory,” “before his glory.”