Psalms 43:5

43:5 Why are you depressed, ¹  O my soul? ² 

Why are you upset? ³ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁴ 

Psalms 66:1-4

Psalm 66 ⁵ 

For the music director; a song, a psalm.

66:1 Shout out praise to God, all the earth!

66:2 Sing praises about the majesty of his reputation! ⁶ 

Give him the honor he deserves! ⁷ 

66:3 Say to God:

“How awesome are your deeds!

Because of your great power your enemies cower in fear ⁸  before you.

66:4 All the earth worships ⁹  you

and sings praises to you!

They sing praises to your name!” (Selah)

Psalms 117:2

117:2 For his loyal love towers ¹⁰  over us,

and the Lord’s faithfulness endures.

Praise the Lord!

Isaiah 49:6

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 ¹¹  of Israel? ¹² 

I will make you a light to the nations, ¹³ 

so you can bring ¹⁴  my deliverance to the remote regions of the earth.”

Matthew 28:19

28:19 Therefore go ¹⁵  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ¹⁶ 

Luke 2:30-31

2:30 For my eyes have seen your salvation ¹⁷ 

2:31 that you have prepared in the presence of all peoples: ¹⁸ 

Luke 3:6

3:6 and all humanity ¹⁹  will see the salvation of God.’” ²⁰ 

Titus 2:11

2:11 For the grace of God has appeared, bringing salvation to all people. ²¹ 

[43:5]  ¹ tn Heb “Why do you bow down?”

[43:5]  ² sn For poetic effect the psalmist addresses his soul, or inner self.

[43:5]  ³ tn Heb “and why are you in turmoil upon me?”

[43:5]  ⁴ tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.

[66:1]  ⁵ sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis.

[66:2]  ⁶ tn Heb “his name,” which here stands metonymically for God’s reputation.

[66:2]  ⁷ tn Heb “make honorable his praise.”

[66:3]  ⁸ tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).

[66:4]  ⁹ tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).

[117:2]  ¹⁰ tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.

[49:6]  ¹¹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹² 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]  ¹³ tn See the note at 42:6.

[49:6]  ¹⁴ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[28:19]  ¹⁵ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ¹⁶ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[2:30]  ¹⁷ sn To see Jesus, the Messiah, is to see God’s salvation.

[2:31]  ¹⁸ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

[3:6]  ¹⁹ tn Grk “all flesh.”

[3:6]  ²⁰ sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[2:11]  ²¹ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.