Psalms 37:32-33

37:32 Evil men set an ambush for the godly

and try to kill them. ¹ 

37:33 But the Lord does not surrender the godly,

or allow them to be condemned in a court of law. ² 

Psalms 72:14

72:14 From harm and violence he will defend them; ³ 

he will value their lives. ⁴ 

Psalms 72:1

Psalm 72 ⁵ 

For ⁶  Solomon.

72:1 O God, grant the king the ability to make just decisions! ⁷ 

Grant the king’s son ⁸  the ability to make fair decisions! ⁹ 

Psalms 25:1

Psalm 25 ¹⁰ 

By David.

25:1 O Lord, I come before you in prayer. ¹¹ 

Job 5:26

5:26 You will come to your grave in a full age, ¹² 

As stacks of grain are harvested in their season.

Luke 16:22

16:22 “Now ¹³  the poor man died and was carried by the angels to Abraham’s side. ¹⁴  The ¹⁵  rich man also died and was buried. ¹⁶ 

Revelation 1:18

1:18 and the one who lives! I ¹⁷  was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! ¹⁸ 

Revelation 14:3

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ¹⁹  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

[37:32]  ¹ tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.

[37:33]  ² tn Heb “the Lord does not abandon him into his hand or condemn him when he is judged.” The imperfects draw attention to the Lord’s characteristic behavior in this regard.

[72:14]  ³ tn Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).

[72:14]  ⁴ tn Heb “their blood will be precious in his eyes.”

[72:1]  ⁵ sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.

[72:1]  ⁶ tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.

[72:1]  ⁷ tn Heb “O God, your judgments to [the] king give.”

[72:1]  ⁸ sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.

[72:1]  ⁹ tn Heb “and your justice to [the] son of [the] king.”

[25:1]  ¹⁰ sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.

[25:1]  ¹¹ tn Heb “to you, O Lord, my life I lift up.” To “lift up” one’s “life” to the Lord means to express one’s trust in him through prayer. See Pss 86:4; 143:8.

[5:26]  ¹² tn The word translated “in a full age” has been given an array of meanings: “health; integrity”; “like a new blade of corn”; “in your strength [or vigor].” The numerical value of the letters in the word בְכֶלָח (bÿkhelakh, “in old age”) was 2, 20, 30, and 8, or 60. This led some of the commentators to say that at 60 one would enter the ripe old age (E. Dhorme, Job, 73).

[16:22]  ¹³ tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:22]  ¹⁴ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ¹⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ¹⁶ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[1:18]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ¹⁸ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

[14:3]  ¹⁹ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.