2 Samuel 22:33-35
Konteks22:33 The one true God 1 is my mighty refuge; 2
he removes 3 the obstacles in my way. 4
22:34 He gives me the agility of a deer; 5
he enables me to negotiate the rugged terrain. 6
22:35 He trains 7 my hands for battle; 8
my arms can bend even the strongest bow. 9
2 Samuel 22:2
Konteks22:2 He said:
“The Lord is my high ridge, 10 my stronghold, 11 my deliverer.
2 Samuel 1:8
Konteks1:8 He asked me, ‘Who are you?’ I told him, ‘I’m 12 an Amalekite.’
Mazmur 3:8
Konteksyou show favor to your people. 14 (Selah)
Mazmur 18:2
Konteks18:2 The Lord is my high ridge, 15 my stronghold, 16 my deliverer.
My God is my rocky summit where 17 I take shelter, 18
my shield, the horn that saves me, 19 and my refuge. 20
Mazmur 20:5-7
Konteks20:5 Then we will shout for joy over your 21 victory;
we will rejoice 22 in the name of our God!
May the Lord grant all your requests!
20:6 Now I am sure 23 that the Lord will deliver 24 his chosen king; 25
he will intervene for him 26 from his holy heavenly temple, 27
and display his mighty ability to deliver. 28
20:7 Some trust in chariots and others in horses, 29
but we 30 depend on 31 the Lord our God.
Mazmur 118:10-11
Konteks118:10 All the nations surrounded me. 32
Indeed, in the name of the Lord 33 I pushed them away. 34
118:11 They surrounded me, yes, they surrounded me.
Indeed, in the name of the Lord I pushed them away.
Mazmur 124:8--125:1
Konteks124:8 Our deliverer is the Lord, 35
the Creator 36 of heaven and earth.
A song of ascents. 38
125:1 Those who trust in the Lord are like Mount Zion;
it cannot be upended and will endure forever.
Amsal 18:10
Konteks18:10 The name of the Lord 39 is like 40 a strong tower; 41
the righteous person runs 42 to it and is set safely on high. 43
Amsal 18:2
Konteks18:2 A fool takes no pleasure 44 in understanding
but only in disclosing 45 what is on his mind. 46
Kolose 3:5
Konteks3:5 So put to death whatever in your nature belongs to the earth: 47 sexual immorality, impurity, shameful passion, 48 evil desire, and greed which is idolatry.
Kolose 1:4
Konteks1:4 since 49 we heard about your faith in Christ Jesus and the love that you have for all the saints.
Filipi 4:13
Konteks4:13 I am able to do all things 50 through the one 51 who strengthens me.
Ibrani 11:33-34
Konteks11:33 Through faith they conquered kingdoms, administered justice, 52 gained what was promised, 53 shut the mouths of lions, 11:34 quenched raging fire, 54 escaped the edge of the sword, gained strength in weakness, 55 became mighty in battle, put foreign armies to flight,
[22:33] 1 tn Heb “the God.” See the note at v. 31.
[22:33] 2 tc 4QSama has מְאַזְּרֵנִי (mÿ’azzÿreni, “the one girding me with strength”) rather than the MT מָעוּזִּי (ma’uzzi, “my refuge”). See as well Ps 18:32.
[22:33] 3 tn The prefixed verbal form with vav consecutive here carries along the generalizing tone of the preceding line.
[22:33] 4 tn Heb “and he sets free (from the verb נָתַר, natar) [the] blameless, his [Kethib; “my” (Qere)] way.” The translation follows Ps 18:32 in reading “he made my path smooth.” The term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).
[22:34] 5 tc Heb “[the one who] makes his feet like [those of] a deer.” The translation follows the Qere and many medieval Hebrew
[22:34] 6 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.
[22:35] 8 tn The psalmist attributes his skill with weapons to divine enabling. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, Symbolism of the Biblical World, 265.
[22:35] 9 tn Heb “and a bow of bronze is bent by my arms.” The verb נָחֵת (nakhet) apparently means “to pull back; to bend” here (see HALOT 692 s.v. נחת). The bronze bow referred to here was probably laminated with bronze strips, or a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.
[22:2] 10 tn Traditionally “is my rock”; CEV “mighty rock”; TEV “is my protector.” This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
[22:2] 11 tn Traditionally “my fortress”; TEV “my strong fortress”; NCV “my protection.”
[22:2] sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.
[1:8] 12 tc The present translation reads with the Qere and many medieval Hebrew
[3:8] 13 tn Heb “to the
[3:8] 14 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).
[18:2] 15 sn My high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
[18:2] 16 sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.
[18:2] 18 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[18:2] 19 tn Heb “the horn of my salvation”; or “my saving horn.”
[18:2] sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. Ps 18:2 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.
[18:2] 20 tn Or “my elevated place.” The parallel version of this psalm in 2 Sam 22:3 adds at this point, “my refuge, my savior, [you who] save me from violence.”
[20:5] 21 sn Your victory. Here the king is addressed (see v. 1).
[20:5] 22 tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).
[20:6] sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.
[20:6] 24 tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the
[20:6] 25 tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.
[20:6] 26 tn Heb “he will answer him.”
[20:6] 27 tn Heb “from his holy heavens.”
[20:6] 28 tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).
[20:7] 29 tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.
[20:7] 30 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.
[20:7] 31 tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the
[118:10] 32 sn The reference to an attack by the nations suggests the psalmist may have been a military leader.
[118:10] 33 tn In this context the phrase “in the name of the
[118:10] 34 tn Traditionally the verb has been derived from מוּל (mul, “to circumcise”) and translated “[I] cut [them] off” (see BDB 557-58 s.v. II מוּל). However, it is likely that this is a homonym meaning “to fend off” (see HALOT 556 s.v. II מול) or “to push away.” In this context, where the psalmist is reporting his past experience, the prefixed verbal form is best understood as a preterite. The phrase also occurs in vv. 11, 12.
[124:8] 35 tn Heb “our help [is] in the name of the
[125:1] 37 sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.
[125:1] 38 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[18:10] 39 sn The “name of the
[18:10] 40 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[18:10] 41 tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.
[18:10] 42 sn The metaphor of “running” to the
[18:10] 43 tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust – security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.
[18:2] 44 sn This expression forms an understatement (tapeinosis); the opposite is the point – he detests understanding or discernment.
[18:2] 45 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (bÿhitgalot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
[18:2] 46 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).
[3:5] 47 tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”
[1:4] 49 tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).
[4:13] 50 tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.
[4:13] 51 tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א2 D2 [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.
[11:33] 52 tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”
[11:33] 53 tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.
[11:33] sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40).
