Psalms 33:19

33:19 by saving their lives from death ¹ 

and sustaining them during times of famine. ² 

Psalms 40:2-3

40:2 He lifted me out of the watery pit, ³ 

out of the slimy mud. ⁴ 

He placed my feet on a rock

and gave me secure footing. ⁵ 

40:3 He gave me reason to sing a new song, ⁶ 

praising our God. ⁷ 

May many see what God has done,

so that they might swear allegiance to him and trust in the Lord! ⁸ 

Job 36:16

36:16 And surely, he drew you ⁹  from the mouth of distress,

to a wide place, unrestricted, ¹⁰ 

and to the comfort ¹¹  of your table

filled with rich food. ¹² 

Luke 16:25

16:25 But Abraham said, ‘Child, ¹³  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ¹⁴ 

James 5:11

5:11 Think of how we regard ¹⁵  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ¹⁶ 

Revelation 7:14-17

7:14 So ¹⁷  I said to him, “My lord, you know the answer.” ¹⁸  Then ¹⁹  he said to me, “These are the ones who have come out of the great tribulation. They ²⁰  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve ²¹  him day and night in his temple, and the one seated on the throne will shelter them. ²²  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ²³  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ²⁴ 

[33:19]  ¹ tn Heb “to save from death their live[s].”

[33:19]  ² tn Heb “and to keep them alive in famine.”

[40:2]  ³ tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (sha’on, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).

[40:2]  ⁴ tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[40:2]  ⁵ tn Heb “he established my footsteps.”

[40:3]  ⁶ sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.

[40:3]  ⁷ tn Heb “and he placed in my mouth a new song, praise to our God.”

[40:3]  ⁸ tn Heb “may many see and fear and trust in the Lord.” The translation assumes that the initial prefixed verbal form is a jussive (“may many see”), rather than an imperfect (“many will see”). The following prefixed verbal forms with vav (ו) conjunctive are taken as indicating purpose or result (“so that they might swear allegiance…and trust”) after the introductory jussive.

[36:16]  ⁹ tn The Hebrew verb means “to entice; to lure; to allure; to seduce,” but these have negative connotations. The English “to persuade; to draw” might work better. The verb is the Hiphil perfect of סוּת (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the “plaza” the subject – “the wide place has led you astray” (Ewald).

[36:16]  ¹⁰ tn Heb “a broad place where there is no cramping beneath [or under] it.”

[36:16]  ¹¹ tn The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545).

[36:16]  ¹² tn Heb “filled with fat.”

[16:25]  ¹³ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹⁴ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[5:11]  ¹⁵ tn Grk “Behold! We regard…”

[5:11]  ¹⁶ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[7:14]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ¹⁸ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ²⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ²¹ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ²² 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).

[7:16]  ²³ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ²⁴ sn An allusion to Isa 25:8.