Psalms 7:7

7:7 The countries are assembled all around you; ¹ 

take once more your rightful place over them! ² 

Psalms 25:3

25:3 Certainly none who rely on you will be humiliated.

Those who deal in treachery will be thwarted ³  and humiliated.

Psalms 35:26

35:26 May those who want to harm me be totally embarrassed and ashamed! ⁴ 

May those who arrogantly taunt me be covered with shame and humiliation! ⁵ 

Isaiah 49:23

49:23 Kings will be your children’s ⁶  guardians;

their princesses will nurse your children. ⁷ 

With their faces to the ground they will bow down to you

and they will lick the dirt on ⁸  your feet.

Then you will recognize that I am the Lord;

those who wait patiently for me are not put to shame.

Luke 24:19-21

24:19 He ⁹  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ¹⁰  who, with his powerful deeds and words, proved to be a prophet ¹¹  before God and all the people; 24:20 and how our chief priests and rulers handed him over ¹²  to be condemned to death, and crucified ¹³  him. 24:21 But we had hoped ¹⁴  that he was the one who was going to redeem ¹⁵  Israel. Not only this, but it is now the third day since these things happened.

Acts 4:7

4:7 After ¹⁶  making Peter and John ¹⁷  stand in their midst, they began to inquire, “By what power or by what name ¹⁸  did you do this?”

[7:7]  ¹ tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”

[7:7]  ² tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.

[25:3]  ³ tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).

[35:26]  ⁴ tn Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”

[35:26]  ⁵ tn Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b-25, where the negative particle אַל (’al) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.

[49:23]  ⁶ tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ⁷ tn Heb “you.” See the preceding note.

[49:23]  ⁸ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[24:19]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ¹⁰ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ¹¹ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:20]  ¹² sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ¹³ sn See the note on crucify in 23:21.

[24:21]  ¹⁴ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ¹⁵ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[4:7]  ¹⁶ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ¹⁷ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ¹⁸ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?