Mazmur 7:1-2

Psalm 7 ¹ 

A musical composition ²  by David, which he sang to the Lord concerning ³  a Benjaminite named Cush. ⁴ 

7:1 O Lord my God, in you I have taken shelter. ⁵ 

Deliver me from all who chase me! Rescue me!

7:2 Otherwise they will rip ⁶  me ⁷  to shreds like a lion;

they will tear me to bits and no one will be able to rescue me. ⁸ 

Mazmur 18:48

18:48 He delivers me ⁹  from my enemies;

you snatch me away ¹⁰  from those who attack me; ¹¹ 

you rescue me from violent men.

Mazmur 71:4

71:4 My God, rescue me from the power ¹²  of the wicked,

from the hand of the cruel oppressor!

Mazmur 143:12

143:12 As a demonstration of your loyal love, ¹³  destroy my enemies!

Annihilate ¹⁴  all who threaten my life, ¹⁵ 

for I am your servant.

Lukas 1:74-75

1:74 that we, being rescued from the hand of our ¹⁶  enemies,

may serve him without fear, ¹⁷ 

1:75 in holiness and righteousness ¹⁸  before him for as long as we live. ¹⁹ 

Lukas 1:2

1:2 like the accounts ²⁰  passed on ²¹  to us by those who were eyewitnesses and servants of the word ²²  from the beginning. ²³ 

Titus 1:1

Salutation

1:1 From Paul, ²⁴  a slave ²⁵  of God and apostle of Jesus Christ, to further the faith ²⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ²⁷  a slave ²⁸  of God and apostle of Jesus Christ, to further the faith ²⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[7:1]  ¹ sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.

[7:1]  ² tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.

[7:1]  ³ tn Or “on account of.”

[7:1]  ⁴ sn Apparently this individual named Cush was one of David’s enemies.

[7:1]  ⁵ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[7:2]  ⁶ tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.

[7:2]  ⁷ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:2]  ⁸ tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.

[18:48]  ⁹ tn Heb “[the one who] delivers me.” 2 Sam 22:49 reads “and [the one who] brings me out.”

[18:48]  ¹⁰ 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]  ¹¹ tn Heb “from those who rise against me.”

[71:4]  ¹² tn Heb “hand.”

[143:12]  ¹³ tn Heb “in [or “by”] your faithfulness.”

[143:12]  ¹⁴ tn The perfect with vav (ו) consecutive carries on the mood of the preceding imperfect.

[143:12]  ¹⁵ tn Heb “all the enemies of my life.”

[1:74]  ¹⁶ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ¹⁷ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ¹⁸ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ¹⁹ tn Grk “all our days.”

[1:2]  ²⁰ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ²¹ tn Or “delivered.”

[1:2]  ²² sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ²³ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:1]  ²⁴ 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]  ²⁵ tn Traditionally, “servant” or “bondservant.” 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]  ²⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ²⁷ 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]  ²⁸ tn Traditionally, “servant” or “bondservant.” 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]  ²⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”