Amsal 22:19

22:19 So that ¹  your confidence may be in the Lord,

I am making them known to you today ²  – even you.

Ayub 13:15

13:15 Even if he slays me, I will hope in him; ³ 

I will surely ⁴  defend ⁵  my ways to his face!

Mazmur 37:3

37:3 Trust in the Lord and do what is right!

Settle in the land and maintain your integrity! ⁶ 

Mazmur 37:5

37:5 Commit your future to the Lord! ⁷ 

Trust in him, and he will act on your behalf. ⁸ 

Mazmur 37:7

37:7 Wait patiently for the Lord! ⁹ 

Wait confidently ¹⁰  for him!

Do not fret over the apparent success of a sinner, ¹¹ 

a man who carries out wicked schemes!

Mazmur 62:8

62:8 Trust in him at all times, you people!

Pour out your hearts before him! ¹² 

God is our shelter! (Selah)

Mazmur 115:9-11

115:9 O Israel, trust in the Lord!

He is their deliverer ¹³  and protector. ¹⁴ 

115:10 O family ¹⁵  of Aaron, trust in the Lord!

He is their deliverer ¹⁶  and protector. ¹⁷ 

115:11 You loyal followers of the Lord, ¹⁸  trust in the Lord!

He is their deliverer ¹⁹  and protector. ²⁰ 

Mazmur 125:1

Psalm 125 ²¹ 

A song of ascents. ²² 

125:1 Those who trust in the Lord are like Mount Zion;

it cannot be upended and will endure forever.

Mazmur 146:3-5

146:3 Do not trust in princes,

or in human beings, who cannot deliver! ²³ 

146:4 Their life’s breath departs, they return to the ground;

on that day their plans die. ²⁴ 

146:5 How blessed is the one whose helper is the God of Jacob,

whose hope is in the Lord his God,

Yesaya 12:2

12:2 Look, God is my deliverer! ²⁵ 

I will trust in him ²⁶  and not fear.

For the Lord gives me strength and protects me; ²⁷ 

he has become my deliverer.” ²⁸ 

Yesaya 26:3-4

26:3 You keep completely safe the people who maintain their faith,

for they trust in you. ²⁹ 

26:4 Trust in the Lord from this time forward, ³⁰ 

even in Yah, the Lord, an enduring protector! ³¹ 

Yeremia 17:7-8

17:7 My blessing is on those people who trust in me,

who put their confidence in me. ³² 

17:8 They will be like a tree planted near a stream

whose roots spread out toward the water.

It has nothing to fear when the heat comes.

Its leaves are always green.

It has no need to be concerned in a year of drought.

It does not stop bearing fruit.

Efesus 1:12

1:12 so that we, who were the first to set our hope ³³  on Christ, ³⁴  would be to the praise of his glory.

[22:19]  ¹ tn The form לִהְיוֹת (lihyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).

[22:19]  ² tn Heb “I cause you to know.” The term “today” indicates that the verb should have the instantaneous nuance, and so an English present tense is used in the translation (“am making…known”).

[13:15]  ³ tn There is a textual difficulty here that factors into the interpretation of the verse. The Kethib is לֹא (lo’, “not”), but the Qere is לוֹ (lo, “to him”). The RSV takes the former: “Behold, he will slay me, I have no hope.” The NIV takes it as “though he slay me, yet will I hope in him.” Job is looking ahead to death, which is not an evil thing to him. The point of the verse is that he is willing to challenge God at the risk of his life; and if God slays him, he is still confident that he will be vindicated – as he says later in this chapter. Other suggestions are not compelling. E. Dhorme (Job, 187) makes a slight change of אֲיַחֵל (’ayakhel, “I will hope”) to אַחִיל (’akhil, “I will [not] tremble”). A. B. Davidson (Job, 98) retains the MT, but interprets the verb more in line with its use in the book: “I will not wait” (cf. NLT).

[13:15]  ⁴ tn On אַךְ (’akh, “surely”) see GKC 483 §153 on intensive clauses.

[13:15]  ⁵ tn The verb once again is יָכָה (yakhah, in the Hiphil, “argue a case, plead, defend, contest”). But because the word usually means “accuse” rather than “defend,” I. L. Seeligmann proposed changing “my ways” to “his ways” (“Zur Terminologie für das Gerichtsverfahren im Wortschatz des biblischen Hebräisch,” VTSup 16 [1967]: 251-78). But the word can be interpreted appropriately in the context without emendation.

[37:3]  ⁶ tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.

[37:5]  ⁷ tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life.

[37:5]  ⁸ tn Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.

[37:7]  ⁹ tn Heb “Be quiet before the Lord!”

[37:7]  ¹⁰ tc The Hebrew text has וְהִתְחוֹלֵל (vÿhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vÿtokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yÿhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).

[37:7]  ¹¹ tn Heb “over one who causes his way to be successful.”

[62:8]  ¹² tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).

[115:9]  ¹³ tn Or “[source of] help.”

[115:9]  ¹⁴ tn Heb “and their shield.”

[115:10]  ¹⁵ tn Heb “house.”

[115:10]  ¹⁶ tn Or “[source of] help.”

[115:10]  ¹⁷ tn Heb “and their shield.”

[115:11]  ¹⁸ tn Heb “[you] fearers of the Lord.” See Ps 15:4.

[115:11]  ¹⁹ tn Or “[source of] help.”

[115:11]  ²⁰ tn Heb “and their shield.”

[125:1]  ²¹ sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.

[125:1]  ²² 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.

[146:3]  ²³ tn Heb “in a son of man, to whom there is no deliverance.”

[146:4]  ²⁴ tn Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3b.

[12:2]  ²⁵ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ²⁶ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ²⁷ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ²⁸ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[26:3]  ²⁹ tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.

[26:4]  ³⁰ 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]  ³¹ 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.

[17:7]  ³² tn Heb “Blessed is the person who trusts in the Lord, and whose confidence is in the Lord.” However, because this is a statement of the Lord and the translation chooses to show that the blessing comes from him, the first person is substituted for the divine name.

[1:12]  ³³ tn Or “who had already hoped.”

[1:12]  ³⁴ tn Or “the Messiah.”