Psalms 3:6

3:6 I am not afraid ¹  of the multitude of people ² 

who attack me from all directions. ³ 

Psalms 52:6

52:6 When the godly see this, they will be filled with awe,

and will mock the evildoer, saying: ⁴ 

Psalms 52:2

52:2 Your tongue carries out your destructive plans; ⁵ 

it is as effective as a sharp razor, O deceiver. ⁶ 

Psalms 6:1-2

Psalm 6 ⁷ 

For the music director, to be accompanied by stringed instruments, according to the sheminith style; ⁸  a psalm of David.

6:1 Lord, do not rebuke me in your anger!

Do not discipline me in your raging fury! ⁹ 

6:2 Have mercy on me, ¹⁰  Lord, for I am frail!

Heal me, Lord, for my bones are shaking! ¹¹ 

Psalms 20:1

Psalm 20 ¹² 

For the music director; a psalm of David.

20:1 May the Lord answer ¹³  you ¹⁴  when you are in trouble; ¹⁵ 

may the God of Jacob ¹⁶  make you secure!

Philippians 1:28

1:28 and by not being intimidated in any way by your opponents. This is ¹⁷  a sign of their ¹⁸  destruction, but of your salvation – a sign which ¹⁹  is from God.

Philippians 1:1

Salutation

1:1 From Paul ²⁰  and Timothy, slaves ²¹  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²²  with the overseers ²³  and deacons.

Philippians 3:14

3:14 with this goal in mind, ²⁴  I strive toward the prize of the upward call of God ²⁵  in Christ Jesus.

[3:6]  ¹ tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.

[3:6]  ² tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.

[3:6]  ³ tn Heb “who all around take a stand against me.”

[52:6]  ⁴ tn Heb “and the godly will see and will fear and at him will laugh.”

[52:2]  ⁵ tn Heb “destruction your tongue devises.”

[52:2]  ⁶ tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.

[6:1]  ⁷ sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.

[6:1]  ⁸ tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

[6:1]  ⁹ sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).

[6:2]  ¹⁰ tn Or “show me favor.”

[6:2]  ¹¹ tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.

[20:1]  ¹² sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.

[20:1]  ¹³ tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the Lord will answer,” etc. In this case the people declare their confidence that the Lord will intervene on behalf of the king and extend to him his favor.

[20:1]  ¹⁴ sn May the Lord answer you. The people address the king as they pray to the Lord.

[20:1]  ¹⁵ tn Heb “in a day of trouble.”

[20:1]  ¹⁶ tn Heb “the name of the God of Jacob.” God’s “name” refers metonymically to his very person and to the divine characteristics suggested by his name, in this case “God of Jacob,” which highlights his relationship to Israel.

[1:28]  ¹⁷ tn Grk “which is,” continuing the sentence begun in v. 27.

[1:28]  ¹⁸ tn Grk “to them.”

[1:28]  ¹⁹ tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.

[1:1]  ²⁰ 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]  ²¹ 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]  ²² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²³ 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.

[3:14]  ²⁴ tn Grk “according to the goal.”

[3:14]  ²⁵ tn Grk “prize, namely, the heavenly calling of God.”