Psalms 3:3

3:3 But you, Lord, are a shield that protects me; ¹ 

you are my glory ²  and the one who restores me. ³ 

Psalms 62:7

62:7 God delivers me and exalts me;

God is my strong protector and my shelter. ⁴ 

Psalms 62:2

62:2 He alone is my protector ⁵  and deliverer.

He is my refuge; ⁶  I will not be upended. ⁷ 

Psalms 7:8-9

7:8 The Lord judges the nations. ⁸ 

Vindicate me, Lord, because I am innocent, ⁹ 

because I am blameless, ¹⁰  O Exalted One! ¹¹ 

7:9 May the evil deeds of the wicked ¹²  come to an end! ¹³ 

But make the innocent ¹⁴  secure, ¹⁵ 

O righteous God,

you who examine ¹⁶  inner thoughts and motives! ¹⁷ 

Psalms 7:1

Psalm 7 ¹⁸ 

A musical composition ¹⁹  by David, which he sang to the Lord concerning ²⁰  a Benjaminite named Cush. ²¹ 

7:1 O Lord my God, in you I have taken shelter. ²² 

Deliver me from all who chase me! Rescue me!

Isaiah 49:5-7

49:5 So now the Lord says,

the one who formed me from birth ²³  to be his servant –

he did this ²⁴  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ²⁵  in the Lord’s sight,

for my God is my source of strength ²⁶  –

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ²⁷  of Israel? ²⁸ 

I will make you a light to the nations, ²⁹ 

so you can bring ³⁰  my deliverance to the remote regions of the earth.”

49:7 This is what the Lord,

the protector ³¹  of Israel, their Holy One, ³²  says

to the one who is despised ³³  and rejected ³⁴  by nations, ³⁵ 

a servant of rulers:

“Kings will see and rise in respect, ³⁶ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Isaiah 63:1

The Victorious Divine Warrior

63:1 Who is this who comes from Edom, ³⁷ 

dressed in bright red, coming from Bozrah? ³⁸ 

Who ³⁹  is this one wearing royal attire, ⁴⁰ 

who marches confidently ⁴¹  because of his great strength?

“It is I, the one who announces vindication,

and who is able to deliver!” ⁴² 

John 13:31-32

The Prediction of Peter’s Denial

13:31 When ⁴³  Judas ⁴⁴  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 13:32 If God is glorified in him, ⁴⁵  God will also glorify him in himself, and he will glorify him right away. ⁴⁶ 

John 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁴⁷  to heaven ⁴⁸  and said, “Father, the time ⁴⁹  has come. Glorify your Son, so that your ⁵⁰  Son may glorify you –

John 17:5

17:5 And now, Father, glorify me at your side ⁵¹  with the glory I had with you before the world was created. ⁵² 

John 17:22

17:22 The glory ⁵³  you gave to me I have given to them, that they may be one just as we are one –

Philippians 2:9-11

2:9 As a result God exalted him

and gave him the name

that is above every name,

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Hebrews 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ⁵⁴  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ⁵⁵ 

Revelation 5:8-13

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ⁵⁶  before the Lamb. Each ⁵⁷  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ⁵⁸  5:9 They were singing a new song: ⁵⁹ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁶⁰ 

and at the cost of your own blood ⁶¹  you have purchased ⁶²  for God

persons ⁶³  from every tribe, language, ⁶⁴  people, and nation.

5:10 You have appointed ⁶⁵  them ⁶⁶  as a kingdom and priests ⁶⁷  to serve ⁶⁸  our God, and they will reign ⁶⁹  on the earth.”

5:11 Then ⁷⁰  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ⁷¹  number was ten thousand times ten thousand ⁷²  – thousands times thousands – 5:12 all of whom ⁷³  were singing ⁷⁴  in a loud voice:

“Worthy is the lamb who was killed ⁷⁵ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁷⁶  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁷⁷ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁷⁸  forever and ever!”

[3:3]  ¹ tn Heb “a shield round about me.”

[3:3]  ² tn Heb “my glory,” or “my honor.” The psalmist affirms that the Lord is his source of honor, i.e., the one who gives him honor in the sight of others. According to BDB 459 s.v. II כָּבוֹד 7, the phrase refers to God as the one to whom the psalmist gives honor. But the immediate context focuses on what God does for the psalmist, not vice-versa.

[3:3]  ³ tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.

[62:7]  ⁴ tn Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”

[62:2]  ⁵ tn Heb “my high rocky summit.”

[62:2]  ⁶ tn Or “my elevated place” (see Ps 18:2).

[62:2]  ⁷ tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”

[7:8]  ⁸ sn The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8-16).

[7:8]  ⁹ tn Heb “judge me, O Lord, according to my innocence.”

[7:8]  ¹⁰ tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.

[7:8]  ¹¹ tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.

[7:9]  ¹² tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.

[7:9]  ¹³ tn The prefixed verbal form is a jussive, expressing an imprecation here.

[7:9]  ¹⁴ tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.

[7:9]  ¹⁵ tn The prefixed verbal form expresses the psalmist’s prayer or wish.

[7:9]  ¹⁶ tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.

[7:9]  ¹⁷ tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.

[7:1]  ¹⁸ sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.

[7:1]  ¹⁹ tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.

[7:1]  ²⁰ tn Or “on account of.”

[7:1]  ²¹ sn Apparently this individual named Cush was one of David’s enemies.

[7:1]  ²² tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[49:5]  ²³ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ²⁴ tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

[49:5]  ²⁵ tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

[49:5]  ²⁶ tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.

[49:6]  ²⁷ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ²⁸ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ²⁹ tn See the note at 42:6.

[49:6]  ³⁰ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[49:7]  ³¹ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ³² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ³³ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ³⁴ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ³⁵ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ³⁶ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[63:1]  ³⁷ sn Edom is here an archetype for the Lord’s enemies. See 34:5.

[63:1]  ³⁸ tn Heb “[in] bright red garments, from Bozrah.”

[63:1]  ³⁹ tn The interrogative particle is understood by ellipsis; note the first line of the verse.

[63:1]  ⁴⁰ tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”

[63:1]  ⁴¹ tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).

[63:1]  ⁴² tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”

[13:31]  ⁴³ tn Grk “Then when.”

[13:31]  ⁴⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ⁴⁵ tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ⁴⁶ tn Or “immediately.”

[17:1]  ⁴⁷ tn Grk “he raised his eyes” (an idiom).

[17:1]  ⁴⁸ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁴⁹ tn Grk “the hour.”

[17:1]  ⁵⁰ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:5]  ⁵¹ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ⁵² tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:22]  ⁵³ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[8:1]  ⁵⁴ tn Grk “the main point of the things being said.”

[8:1]  ⁵⁵ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[5:8]  ⁵⁶ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ⁵⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ⁵⁸ sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:9]  ⁵⁹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁶⁰ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁶¹ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁶² tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁶³ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁶⁴ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ⁶⁵ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁶⁶ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁶⁷ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁶⁸ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁶⁹ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[5:11]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁷¹ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ⁷² tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  ⁷³ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ⁷⁴ tn Grk “saying.”

[5:12]  ⁷⁵ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁷⁷ tn Grk “saying.”

[5:13]  ⁷⁸ tn Or “dominion.”