Ulangan 32:18

32:18 You have forgotten ¹  the Rock who fathered you,

and put out of mind the God who gave you birth.

Ulangan 32:30-31

32:30 How can one man chase a thousand of them, ² 

and two pursue ten thousand;

unless their Rock had delivered them up, ³ 

and the Lord had handed them over?

32:31 For our enemies’ ⁴  rock is not like our Rock,

as even our enemies concede.

Ulangan 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

1 Samuel 2:2

2:2 No one is holy ⁵  like the Lord!

There is no one other than you!

There is no rock ⁶  like our God!

1 Samuel 2:2

2:2 No one is holy ⁷  like the Lord!

There is no one other than you!

There is no rock ⁸  like our God!

1 Samuel 22:2-3

22:2 All those who were in trouble or owed someone money or were discontented ⁹  gathered around ¹⁰  him, and he became their leader. He had about four hundred men with him.

22:3 Then David went from there to Mizpah in Moab, where he said to the king of Moab, “Please let my father and mother stay ¹¹  with you until I know what God is going to do for me.”

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ¹²  learned about it, they went down there to him.

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ¹³  learned about it, they went down there to him.

1 Samuel 23:3

23:3 But David’s men said to him, “We are afraid while we are still here in Judah! What will it be like if we go to Keilah against the armies of the Philistines?”

Mazmur 18:2

18:2 The Lord is my high ridge, ¹⁴  my stronghold, ¹⁵  my deliverer.

My God is my rocky summit where ¹⁶  I take shelter, ¹⁷ 

my shield, the horn that saves me, ¹⁸  and my refuge. ¹⁹ 

Mazmur 18:31

18:31 Indeed, ²⁰  who is God besides the Lord?

Who is a protector ²¹  besides our God? ²² 

Mazmur 18:46

18:46 The Lord is alive! ²³ 

My protector ²⁴  is praiseworthy! ²⁵ 

The God who delivers me ²⁶  is exalted as king! ²⁷ 

Mazmur 61:2-4

61:2 From the most remote place on earth ²⁸ 

I call out to you in my despair. ²⁹ 

Lead me ³⁰  up to an inaccessible rocky summit! ³¹ 

61:3 Indeed, ³²  you are ³³  my shelter,

a strong tower that protects me from the enemy. ³⁴ 

61:4 I will be a permanent guest in your home; ³⁵ 

I will find shelter in the protection of your wings. ³⁶  (Selah)

Mazmur 92:15

92:15 So they proclaim that the Lord, my protector,

is just and never unfair. ³⁷ 

Yesaya 26:4

26:4 Trust in the Lord from this time forward, ³⁸ 

even in Yah, the Lord, an enduring protector! ³⁹ 

Yesaya 28:16

28:16 Therefore, this is what the sovereign master, the Lord, says:

“Look, I am laying ⁴⁰  a stone in Zion,

an approved ⁴¹  stone,

set in place as a precious cornerstone for the foundation. ⁴² 

The one who maintains his faith will not panic. ⁴³ 

Yesaya 32:2

32:2 Each of them ⁴⁴  will be like a shelter from the wind

and a refuge from a rainstorm;

like streams of water in a dry region

and like the shade of a large cliff in a parched land.

Matius 16:16-18

16:16 Simon Peter answered, ⁴⁵  “You are the Christ, ⁴⁶  the Son of the living God.” 16:17 And Jesus answered him, ⁴⁷  “You are blessed, Simon son of Jonah, because flesh and blood ⁴⁸  did not reveal this to you, but my Father in heaven! 16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades ⁴⁹  will not overpower it.

Matius 16:1

The Demand for a Sign

16:1 Now when the Pharisees ⁵⁰  and Sadducees ⁵¹  came to test Jesus, ⁵²  they asked him to show them a sign from heaven. ⁵³ 

Kolose 1:4

1:4 since ⁵⁴  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Kolose 1:1

Salutation

1:1 From Paul, ⁵⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 2:6

2:6 I constructed pools of water for myself,

to irrigate my grove ⁵⁶  of flourishing trees.

[32:18]  ¹ tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. שׁיה. Cf. NASB, NLT “You neglected”; NIV “You deserted”; NRSV “You were unmindful of.”

[32:30]  ² tn The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.

[32:30]  ³ tn Heb “sold them” (so NAB, NIV, NRSV, NLT).

[32:31]  ⁴ tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.

[2:2]  ⁵ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ⁶ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[2:2]  ⁷ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ⁸ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[22:2]  ⁹ tn Heb “bitter of soul.”

[22:2]  ¹⁰ tn Heb “to.”

[22:3]  ¹¹ tn Heb “go forth.”

[22:1]  ¹² tn Heb “house.”

[22:1]  ¹³ tn Heb “house.”

[18:2]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “in whom.”

[18:2]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.”

[18:31]  ²⁰ tn Or “for.”

[18:31]  ²¹ tn Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2, where the Hebrew term צוּר (tsur) is translated “rocky summit.”

[18:31]  ²² tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the Lord is the only true God and reliable source of protection. See also Deut 32:39, where the Lord affirms that he is the only true God. Note as well the emphasis on his role as protector (Heb “rocky cliff,” צוּר, tsur) in Deut 32:4, 15, 17-18, 30.

[18:46]  ²³ tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) is used exclusively as an oath formula, “as surely as the Lord lives,” but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates he is the living God by rescuing and empowering the psalmist.

[18:46]  ²⁴ tn Heb “my rocky cliff,” which is a metaphor for protection. See similar phrases in vv. 2, 31.

[18:46]  ²⁵ tn Or “blessed [i.e., praised] be.”

[18:46]  ²⁶ tn Heb “the God of my deliverance.” 2 Sam 22:48 reads, “the God of the rocky cliff of my deliverance.”

[18:46]  ²⁷ tn The words “as king” are supplied in the translation for clarification. Elsewhere in the psalms the verb רוּם (rum, “be exalted”), when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).

[61:2]  ²⁸ tn Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).

[61:2]  ²⁹ tn Heb “while my heart faints.”

[61:2]  ³⁰ tn The imperfect verbal form here expresses the psalmist’s wish or prayer.

[61:2]  ³¹ tn Heb “on to a rocky summit [that] is higher than I.”

[61:3]  ³² tn Or “for.”

[61:3]  ³³ tn Or “have been.”

[61:3]  ³⁴ tn Heb “a strong tower from the face of an enemy.”

[61:4]  ³⁵ tn Heb “I will live as a resident alien in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV).

[61:4]  ³⁶ sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.

[92:15]  ³⁷ tn Heb “so that [they] proclaim that upright [is] the Lord, my rocky summit, and there is no injustice in him.”

[26:4]  ³⁸ tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.

[26:4]  ³⁹ tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsa^a) confirms the MT reading as well.

[28:16]  ⁴⁰ tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.

[28:16]  ⁴¹ tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

[28:16]  ⁴² sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).

[28:16]  ⁴³ tn Heb “will not hurry,” i.e., act in panic.

[32:2]  ⁴⁴ tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.

[16:16]  ⁴⁵ tn Grk “And answering, Simon Peter said.”

[16:16]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:16]  sn See the note on Christ in 1:16.

[16:17]  ⁴⁷ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ⁴⁸ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[16:18]  ⁴⁹ tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).

[16:18]  sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14). Some translations render this by its modern equivalent, “hell”; others see it as a reference to the power of death.

[16:1]  ⁵⁰ sn See the note on Pharisees in 3:7.

[16:1]  ⁵¹ sn See the note on Sadducees in 3:7.

[16:1]  ⁵² tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ⁵³ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[1:4]  ⁵⁴ 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).

[1:1]  ⁵⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:6]  ⁵⁶ tn Heb “to water from them a grove” (or “forest).