Mazmur 91:11

91:11 For he will order his angels ¹ 

to protect you in all you do. ² 

Mazmur 121:4-7

121:4 Look! Israel’s protector ³ 

does not sleep or slumber!

121:5 The Lord is your protector;

the Lord is the shade at your right hand.

121:6 The sun will not harm you by day,

or the moon by night. ⁴ 

121:7 The Lord will protect you from all harm;

he will protect your life.

Yesaya 27:3

27:3 I, the Lord, protect it; ⁵ 

I water it regularly. ⁶ 

I guard it night and day,

so no one can harm it. ⁷ 

Yesaya 42:6

42:6 “I, the Lord, officially commission you; ⁸ 

I take hold of your hand.

I protect you ⁹  and make you a covenant mediator for people, ¹⁰ 

and a light ¹¹  to the nations, ¹² 

Yohanes 17:11

17:11 I ¹³  am no longer in the world, but ¹⁴  they are in the world, and I am coming to you. Holy Father, keep them safe ¹⁵  in your name ¹⁶  that you have given me, so that they may be one just as we are one. ¹⁷ 

Filipi 4:7

4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ¹⁸  in Christ Jesus.

Filipi 4:1

Christian Practices

4:1 So then, my brothers and sisters, ¹⁹  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Filipi 1:23

1:23 I feel torn between the two, ²⁰  because I have a desire to depart and be with Christ, which is better by far,

Filipi 1:1

Salutation

1:1 From Paul ²¹  and Timothy, slaves ²²  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²³  with the overseers ²⁴  and deacons.

Pengkhotbah 1:5

1:5 The sun rises ²⁵  and the sun sets; ²⁶ 

it hurries away ²⁷  to a place from which it rises ²⁸  again. ²⁹ 

Yudas 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ³⁰  and to cause you to stand, rejoicing, ³¹  without blemish ³²  before his glorious presence, ³³ 

[91:11]  ¹ tn Heb “for his angels he will command concerning you.”

[91:11]  ² tn Heb “in all your ways.”

[121:4]  ³ tn Heb “the one who guards Israel.”

[121:6]  ⁴ sn One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.

[27:3]  ⁵ tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).

[27:3]  ⁶ tn Or perhaps, “constantly.” Heb “by moments.”

[27:3]  ⁷ tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”

[42:6]  ⁸ tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.

[42:6]  ⁹ tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).

[42:6]  ¹⁰ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.

[42:6]  ¹¹ sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.

[42:6]  ¹² tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.

[17:11]  ¹³ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ¹⁴ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ¹⁵ tn Or “protect them”; Grk “keep them.”

[17:11]  ¹⁶ tn Or “by your name.”

[17:11]  ¹⁷ tn The second repetition of “one” is implied, and is supplied here for clarity.

[4:7]  ¹⁸ tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.

[4:1]  ¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:23]  ²⁰ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²² tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁴ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[1:5]  ²⁵ tn The Hebrew text has a perfect verbal form, but it should probably be emended to the participial form, which occurs in the last line of the verse. Note as well the use of participles in vv. 4-7 to describe what typically takes place in the natural world. The participle זוֹרֵחַ (zoreakh, “to rise”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising (and continually setting) day after day.

[1:5]  ²⁶ tn Heb “the sun goes.” The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising and continually setting day after day. The repetition of בָּא in 1:4-5 creates a comparison between the relative futility of all human endeavor (“a generation comes and a generation goes [בָּא]”) with the relative futility of the action of the sun (“the sun rises and the sun goes” [i.e., “sets,” בָּא]).

[1:5]  ²⁷ tn Heb “hastens” or “pants.” The verb שָׁאַף (sha’af) has a three-fold range of meanings: (1) “to gasp; to pant,” (2) “to pant after; to long for,” and (3) “to hasten; to hurry” (HALOT 1375 s.v. שׁאף; BDB 983 s.v. I שָׁאַף). The related Aramaic root שׁוף means “to be thirsty; to be parched.” The Hebrew verb is used of “gasping” for breath, like a woman in the travail of childbirth (Isa 42:14); “panting” with eagerness or desire (Job 5:5; 7:2; 36:20; Ps 119:131; Jer 2:24) or “panting” with fatigue (Jer 14:6; Eccl 1:5). Here שָׁאַף personifies the sun, panting with fatigue, as it hastens to its destination (BDB 983 s.v. I שָׁאַף 1). The participle form depicts continual, uninterrupted, durative action (present universal use). Like the sun, man – for all his efforts – never really changes anything; all he accomplishes in his toil is to wear himself out.

[1:5]  ²⁸ tn The verb זוֹרֵחַ (zoreakh, “to rise”) is repeated in this verse to emphasize that the sun is locked into a never changing, ever repeating monotonous cycle: rising, setting, rising, setting.

[1:5]  ²⁹ tn The word “again” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.

[1:24]  ³⁰ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ³¹ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ³² tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ³³ tn Or “in the presence of his glory,” “before his glory.”