Discovery BoxPsalms 68:19
Context68:19 The Lord deserves praise! 1
Day after day 2 he carries our burden,
the God who delivers us. (Selah)
Psalms 88:1
ContextA song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; 4 a well-written song 5 by Heman the Ezrachite.
88:1 O Lord God who delivers me! 6
By day I cry out
and at night I pray before you. 7
Isaiah 12:2
Context12:2 Look, God is my deliverer! 8
I will trust in him 9 and not fear.
For the Lord gives me strength and protects me; 10
he has become my deliverer.” 11
Isaiah 45:17
Context45:17 Israel will be delivered once and for all by the Lord; 12
you will never again be ashamed or humiliated. 13
Titus 2:10-14
Context2:10 not pilfering, but showing all good faith, 14 in order to bring credit to 15 the teaching of God our Savior in everything.
2:11 For the grace of God has appeared, bringing salvation to all people. 16 2:12 It trains us 17 to reject godless ways 18 and worldly desires and to live self-controlled, upright, and godly lives in the present age, 2:13 as we wait for the happy fulfillment of our hope in the glorious appearing 19 of our great God and Savior, Jesus Christ. 20 2:14 He 21 gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, 22 who are eager to do good. 23
Titus 3:4-6
Context3:4 24 But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure 25 through Jesus Christ our Savior.
[68:19] 1 tn Heb “blessed [be] the Lord.”
[68:19] 2 tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.
[88:1] 3 sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.
[88:1] 4 tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.
[88:1] 5 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[88:1] 6 tn Heb “O
[88:1] 7 tn Heb “[by] day I cry out, in the night before you.”
[12:2] 8 tn Or “salvation” (KJV, NIV, NRSV).
[12:2] 9 tn The words “in him” are supplied in the translation for clarification.
[12:2] 10 tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.
[12:2] 11 tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”
[45:17] 12 tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”
[45:17] 13 tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”
[2:10] 14 tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.
[2:10] 15 tn Or “adorn,” “show the beauty of.”
[2:11] 16 tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.
[2:12] 17 tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.
[2:12] 18 tn Grk “ungodliness.”
[2:13] 19 tn Grk “the blessed hope and glorious appearing.”
[2:13] 20 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.
[2:14] 21 tn Grk “who” (as a continuation of the previous clause).
[2:14] 22 tn Or “a people who are his very own.”
[2:14] 23 tn Grk “for good works.”
[3:4] 24 tn Verses 4-7 are set as poetry in NA26/NA27. These verses probably constitute the referent of the expression “this saying” in v. 8.
