Kejadian 48:16

48:16 the Angel ¹  who has protected me ² 

from all harm –

bless these boys.

May my name be named in them, ³ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Mazmur 18:1

Psalm 18 ⁴ 

For the music director; by the Lord’s servant David, who sang ⁵  to the Lord the words of this song when ⁶  the Lord rescued him from the power ⁷  of all his enemies, including Saul. ⁸ 

18:1 He said: ⁹ 

“I love ¹⁰  you, Lord, my source of strength! ¹¹ 

Mazmur 18:48

18:48 He delivers me ¹²  from my enemies;

you snatch me away ¹³  from those who attack me; ¹⁴ 

you rescue me from violent men.

Mazmur 34:17-18

34:17 The godly ¹⁵  cry out and the Lord hears;

he saves them from all their troubles. ¹⁶ 

34:18 The Lord is near the brokenhearted;

he delivers ¹⁷  those who are discouraged. ¹⁸ 

Mazmur 144:2

144:2 who loves me ¹⁹  and is my stronghold,

my refuge ²⁰  and my deliverer,

my shield and the one in whom I take shelter,

who makes nations submit to me. ²¹ 

Kisah Para Rasul 14:22

14:22 They strengthened ²²  the souls of the disciples and encouraged them to continue ²³  in the faith, saying, “We must enter the kingdom ²⁴  of God through many persecutions.” ²⁵ 

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ²⁶  stirred up the Gentiles and poisoned their minds ²⁷  against the brothers.

Kolose 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²⁸  have not ceased praying for you and asking God ²⁹  to fill ³⁰  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ³¹  worthily of the Lord and please him in all respects ³²  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:2

1:2 to the saints, the faithful ³³  brothers and sisters ³⁴  in Christ, at Colossae. Grace and peace to you ³⁵  from God our Father! ³⁶ 

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Wahyu 7:14

7:14 So ³⁷  I said to him, “My lord, you know the answer.” ³⁸  Then ³⁹  he said to me, “These are the ones who have come out of the great tribulation. They ⁴⁰  have washed their robes and made them white in the blood of the Lamb!

[48:16]  ¹ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ² tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ³ tn Or “be recalled through them.”

[18:1]  ⁴ sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.

[18:1]  ⁵ tn Heb “spoke.”

[18:1]  ⁶ tn Heb “in the day,” or “at the time.”

[18:1]  ⁷ tn Heb “hand.”

[18:1]  ⁸ tn Heb “and from the hand of Saul.”

[18:1]  ⁹ tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.

[18:1]  ¹⁰ tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.

[18:1]  ¹¹ tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”

[18:48]  ¹² tn Heb “[the one who] delivers me.” 2 Sam 22:49 reads “and [the one who] brings me out.”

[18:48]  ¹³ tn Heb “lifts me up.” In light of the preceding and following references to deliverance, the verb רום probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt, elevate” here, indicating that the Lord has given the psalmist victory over his enemies and forced them to acknowledge the psalmist’s superiority (cf. NIV, NRSV).

[18:48]  ¹⁴ tn Heb “from those who rise against me.”

[34:17]  ¹⁵ tn Heb “they” (i.e., the godly mentioned in v. 15).

[34:17]  ¹⁶ tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).

[34:18]  ¹⁷ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the oppressed and needy.

[34:18]  ¹⁸ tn Heb “the crushed in spirit.”

[144:2]  ¹⁹ tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).

[144:2]  ²⁰ tn Or “my elevated place.”

[144:2]  ²¹ tn Heb “the one who subdues nations beneath me.”

[14:22]  ²² tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ²³ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ²⁴ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ²⁵ tn Or “sufferings.”

[14:2]  ²⁶ tn Or “who would not believe.”

[14:2]  ²⁷ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[1:9]  ²⁸ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ²⁹ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ³⁰ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ³¹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ³² tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:2]  ³³ 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]  ³⁴ 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]  ³⁵ tn Or “Grace to you and peace.”

[1:2]  ³⁶ 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.

[7:14]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ³⁸ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁴⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.