Psalms 9:9

9:9 Consequently ¹  the Lord provides safety for the oppressed; ² 

he provides safety in times of trouble. ³ 

Psalms 46:1

Psalm 46 ⁴ 

For the music director; by the Korahites; according to the alamoth style; ⁵  a song.

46:1 God is our strong refuge; ⁶ 

he is truly our helper in times of trouble. ⁷ 

Psalms 91:15

91:15 When he calls out to me, I will answer him.

I will be with him when he is in trouble;

I will rescue him and bring him honor.

Isaiah 33:2

33:2 Lord, be merciful to us! We wait for you.

Give us strength each morning! ⁸ 

Deliver us when distress comes. ⁹ 

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ¹⁰  all patience and steadfastness, joyfully

Colossians 1:2

1:2 to the saints, the faithful ¹¹  brothers and sisters ¹²  in Christ, at Colossae. Grace and peace to you ¹³  from God our Father! ¹⁴ 

Colossians 4:17

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

[9:9]  ¹ tn Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.

[9:9]  ² tn Heb “and the Lord is an elevated place for the oppressed.” The singular form דָּךְ (dakh, “oppressed”) is collective here.

[9:9]  ³ tn Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).

[46:1]  ⁴ sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

[46:1]  ⁵ sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.

[46:1]  ⁶ tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”

[46:1]  ⁷ tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.

[33:2]  ⁸ tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.

[33:2]  ⁹ tn Heb “[Be] also our deliverance in the time of distress.”

[1:11]  ¹⁰ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:2]  ¹¹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ¹² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹³ tn Or “Grace to you and peace.”

[1:2]  ¹⁴ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.