2 Samuel 22:43

22:43 I grind them as fine as the dust of the ground;

I crush them and stomp on them like clay ¹  in the streets.

2 Samuel 22:2

22:2 He said:

“The Lord is my high ridge, ²  my stronghold, ³  my deliverer.

Kisah Para Rasul 9:33-37

9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ⁴  he was paralyzed. 9:34 Peter ⁵  said to him, “Aeneas, Jesus the Christ ⁶  heals you. Get up and make your own bed!” ⁷  And immediately he got up. 9:35 All ⁸  those who lived in Lydda ⁹  and Sharon ¹⁰  saw him, and they ¹¹  turned ¹²  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ¹³  there was a disciple named Tabitha (which in translation means ¹⁴  Dorcas). ¹⁵  She was continually doing good deeds and acts of charity. ¹⁶  9:37 At that time ¹⁷  she became sick ¹⁸  and died. When they had washed ¹⁹  her body, ²⁰  they placed it in an upstairs room.

Mazmur 18:42

18:42 I grind them as fine windblown dust; ²¹ 

I beat them underfoot ²²  like clay ²³  in the streets.

Yesaya 25:10-12

25:10 For the Lord’s power will make this mountain secure. ²⁴ 

Moab will be trampled down where it stands, ²⁵ 

as a heap of straw is trampled down in ²⁶  a manure pile.

25:11 Moab ²⁷  will spread out its hands in the middle of it, ²⁸ 

just as a swimmer spreads his hands to swim;

the Lord ²⁹  will bring down Moab’s ³⁰  pride as it spreads its hands. ³¹ 

25:12 The fortified city (along with the very tops of your ³²  walls) ³³  he will knock down,

he will bring it down, he will throw it down to the dusty ground. ³⁴ 

Yesaya 26:5-6

26:5 Indeed, ³⁵  the Lord knocks down those who live in a high place,

he brings down an elevated town;

he brings it down to the ground, ³⁶ 

he throws it down to the dust.

26:6 It is trampled underfoot

by the feet of the oppressed,

by the soles of the poor.”

Yesaya 41:15-16

41:15 “Look, I am making you like ³⁷  a sharp threshing sledge,

new and double-edged. ³⁸ 

You will thresh the mountains and crush them;

you will make the hills like straw. ³⁹ 

41:16 You will winnow them and the wind will blow them away;

the wind will scatter them.

You will rejoice in the Lord;

you will boast in the Holy One of Israel.

Yesaya 51:22-23

51:22 This is what your sovereign master, ⁴⁰  the Lord your God, says:

“Look, I have removed from your hand

the cup of intoxicating wine, ⁴¹ 

the goblet full of my anger. ⁴² 

You will no longer have to drink it.

51:23 I will put it into the hand of your tormentors ⁴³ 

who said to you, ‘Lie down, so we can walk over you.’

You made your back like the ground,

and like the street for those who walked over you.”

Yesaya 63:2-3

63:2 Why are your clothes red?

Why do you look like someone who has stomped on grapes in a vat? ⁴⁴ 

63:3 “I have stomped grapes in the winepress all by myself;

no one from the nations joined me.

I stomped on them ⁴⁵  in my anger;

I trampled them down in my rage.

Their juice splashed on my garments,

and stained ⁴⁶  all my clothes.

Zakharia 10:5

10:5 And they will be like warriors trampling the mud of the streets in battle. They will fight, for the Lord will be with them, and will defeat the enemy cavalry. ⁴⁷ 

Maleakhi 4:3

4:3 You will trample on the wicked, for they will be like ashes under the soles of your feet on the day which I am preparing,” says the Lord who rules over all.

[22:43]  ¹ tn Or “mud” (so NAB, NIV, CEV). See HALOT 374 s.v. טִיט.

[22:2]  ² 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]  ³ 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.

[9:33]  ⁴ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[9:34]  ⁵ tn Grk “And Peter.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:34]  ⁶ tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:34]  ⁷ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[9:35]  ⁸ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:35]  ⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ¹⁰ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ¹¹ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ¹² sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ¹³ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ¹⁴ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ¹⁵ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ¹⁶ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[9:37]  ¹⁷ tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:37]  ¹⁸ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ¹⁹ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ²⁰ tn Grk “washed her,” but the reference is to her corpse.

[18:42]  ²¹ tn Heb “I pulverize them like dust upon the face of the wind.” The phrase “upon the face of” here means “before.” 2 Sam 22:43 reads, “like dust of the earth.”

[18:42]  ²² tc Ps 18:42 reads, “I empty them out” (Hiphil of ריק), while 2 Sam 22:43 reads, “I crush them, I stomp on them” (juxtaposing the synonyms דקק and רקע). It is likely that the latter is a conflation of variants. One, but not both, of the verbs in 2 Sam 22:43 is probably original; “empty out” does not form as good a parallel with “grind, pulverize” in the parallel line.

[18:42]  ²³ tn Or “mud.”

[25:10]  ²⁴ tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”

[25:10]  ²⁵ tn Heb “under him,” i.e., “in his place.”

[25:10]  ²⁶ tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).

[25:11]  ²⁷ tn Heb “he”; the referent (Moab) has been specified in the translation for clarity.

[25:11]  ²⁸ tn The antecedent of the third masculine singular pronominal suffix is probably the masculine noun מַתְבֵּן (matben, “heap of straw”) in v. 10 rather than the feminine noun מַדְמֵנָה (madmenah, “manure pile”), also in v. 10.

[25:11]  ²⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[25:11]  ³⁰ tn Heb “his”; the referent (Moab) has been specified in the translation for clarity.

[25:11]  ³¹ tn The Hebrew text has, “he will bring down his pride along with the [?] of his hands.” The meaning of אָרְבּוֹת (’arbot), which occurs only here in the OT, is unknown. Some (see BDB 70 s.v. אָרְבָּה) translate “artifice, cleverness,” relating the form to the verbal root אָרָב (’arav, “to lie in wait, ambush”), but this requires some convoluted semantic reasoning. HALOT 83 s.v. *אָרְבָּה suggests the meaning “[nimble] movements.” The translation above, which attempts to relate the form to the preceding context, is purely speculative.

[25:12]  ³² sn Moab is addressed.

[25:12]  ³³ tn Heb “a fortification, the high point of your walls.”

[25:12]  ³⁴ tn Heb “he will bring [it] down, he will make [it] touch the ground, even to the dust.”

[26:5]  ³⁵ tn Or “For” (KJV, ASV, NASB, NRSV).

[26:5]  ³⁶ tn The translation assumes that יַשְׁפִּילֶנָּה (yashpilennah) goes with the preceding words “an elevated town,” and that יַשְׁפִּילָהּ (yashpilah) belongs with the following words, “to the ground.” See J. N. Oswalt, Isaiah (NICOT), 1:469, n. 7.

[41:15]  ³⁷ tn Heb “into” (so NIV); ASV “have made thee to be.”

[41:15]  ³⁸ tn Heb “owner of two-mouths,” i.e., double-edged.

[41:15]  ³⁹ sn The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.

[51:22]  ⁴⁰ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[51:22]  ⁴¹ tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”

[51:22]  ⁴² tn Heb “the goblet of the cup of my anger.”

[51:23]  ⁴³ tn That is, to make them drink it.

[63:2]  ⁴⁴ tn Heb “and your garments like one who treads in a vat?”

[63:3]  ⁴⁵ sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.

[63:3]  ⁴⁶ tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).

[10:5]  ⁴⁷ tn Heb “and the riders on horses will be put to shame,” figurative for the defeat of mounted troops. The word “enemy” in the translation is supplied from context.