Mazmur 119:49

ז (Zayin)

119:49 Remember your word to your servant,

for you have given me hope.

Mazmur 119:74

119:74 Your loyal followers will be glad when they see me, ¹ 

for I find hope in your word.

Mazmur 119:81

כ (Kaf)

119:81 I desperately long for ²  your deliverance.

I find hope in your word.

Mazmur 56:4

56:4 In God – I boast in his promise ³  –

in God I trust, I am not afraid.

What can mere men ⁴  do to me? ⁵ 

Mazmur 56:10-11

56:10 In God – I boast in his promise ⁶  –

in the Lord – I boast in his promise ⁷  –

56:11 in God I trust, I am not afraid.

What can mere men ⁸  do to me? ⁹ 

Mazmur 89:19-37

89:19 Then you ¹⁰  spoke through a vision to your faithful followers ¹¹  and said:

“I have energized a warrior; ¹² 

I have raised up a young man ¹³  from the people.

89:20 I have discovered David, my servant.

With my holy oil I have anointed him as king. ¹⁴ 

89:21 My hand will support him, ¹⁵ 

and my arm will strengthen him.

89:22 No enemy will be able to exact tribute ¹⁶  from him; ¹⁷ 

a violent oppressor will not be able to humiliate him. ¹⁸ 

89:23 I will crush his enemies before him;

I will strike down those who hate him.

89:24 He will experience my faithfulness and loyal love, ¹⁹ 

and by my name he will win victories. ²⁰ 

89:25 I will place his hand over the sea,

his right hand over the rivers. ²¹ 

89:26 He will call out to me,

‘You are my father, ²²  my God, and the protector who delivers me.’ ²³ 

89:27 I will appoint him to be my firstborn son, ²⁴ 

the most exalted of the earth’s kings.

89:28 I will always extend my loyal love to him,

and my covenant with him is secure. ²⁵ 

89:29 I will give him an eternal dynasty, ²⁶ 

and make his throne as enduring as the skies above. ²⁷ 

89:30 If his sons reject my law

and disobey my regulations,

89:31 if they break ²⁸  my rules

and do not keep my commandments,

89:32 I will punish their rebellion by beating them with a club, ²⁹ 

their sin by inflicting them with bruises. ³⁰ 

89:33 But I will not remove ³¹  my loyal love from him,

nor be unfaithful to my promise. ³² 

89:34 I will not break ³³  my covenant

or go back on what I promised. ³⁴ 

89:35 Once and for all I have vowed by my own holiness,

I will never deceive ³⁵  David.

89:36 His dynasty will last forever. ³⁶ 

His throne will endure before me, like the sun, ³⁷ 

89:37 it will remain stable, like the moon, ³⁸ 

his throne will endure like the skies.” ³⁹  (Selah)

Mazmur 89:2

89:2 For I say, “Loyal love is permanently established; ⁴⁰ 

in the skies you set up your faithfulness.” ⁴¹ 

1 Samuel 7:12-16

7:12 Samuel took a stone and placed it between Mizpah and Shen. ⁴²  He named it Ebenezer, ⁴³  saying, “Up to here the Lord has helped us.” 7:13 So the Philistines were defeated; they did not invade Israel again. The hand of the Lord was against the Philistines all the days of Samuel.

7:14 The cities that the Philistines had captured from Israel were returned to Israel, from Ekron to Gath. Israel also delivered their territory from the control ⁴⁴  of the Philistines. There was also peace between Israel and the Amorites. 7:15 So Samuel led ⁴⁵  Israel all the days of his life. 7:16 Year after year he used to travel the circuit of Bethel, ⁴⁶  Gilgal, and Mizpah; he used to judge Israel in all of these places.

1 Samuel 7:1

7:1 Then the people ⁴⁷  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

1 Samuel 28:3-6

28:3 Now Samuel had died, and all Israel had lamented over him and had buried him in Ramah, his hometown. ⁴⁸  In the meantime Saul had removed the mediums ⁴⁹  and magicians ⁵⁰  from the land. 28:4 The Philistines assembled; they came and camped at Shunem. Saul mustered all Israel and camped at Gilboa. 28:5 When Saul saw the camp of the Philistines, he was absolutely terrified. ⁵¹  28:6 So Saul inquired of the Lord, but the Lord did not answer him – not by dreams nor by Urim ⁵²  nor by the prophets.

Kisah Para Rasul 27:25

27:25 Therefore keep up your courage, men, for I have faith in God ⁵³  that it will be just as I have been told.

[119:74]  ¹ tn Heb “those who fear you will see me and rejoice.”

[119:81]  ² tn Heb “my soul pines for.” See Ps 84:2.

[56:4]  ³ tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.

[56:4]  ⁴ tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.

[56:4]  ⁵ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.

[56:10]  ⁶ tn Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4, then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.

[56:10]  ⁷ tn The phrase “in the Lord” parallels “in God” in the first line. Once again the psalmist parenthetically remarks “I boast in [his] word” before completing the sentence in v. 11.

[56:11]  ⁸ tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”

[56:11]  ⁹ tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.

[89:19]  ¹⁰ tn The pronoun “you” refers to the Lord, who is addressed here. The quotation that follows further develops the announcement of vv. 3-4.

[89:19]  ¹¹ tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17).

[89:19]  ¹² tn Heb “I have placed help upon a warrior.”

[89:19]  ¹³ tn Or perhaps “a chosen one.”

[89:20]  ¹⁴ tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

[89:21]  ¹⁵ tn Heb “with whom my hand will be firm.”

[89:22]  ¹⁶ tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.

[89:22]  ¹⁷ tn The translation understands the Hiphil of נָשַׁא (nasha’) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yisa’), a Qal imperfect from נָאַשׂ (na’as, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).

[89:22]  ¹⁸ tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).

[89:24]  ¹⁹ tn Heb “and my faithfulness and my loyal love [will be] with him.”

[89:24]  ²⁰ tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see 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/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).

[89:25]  ²¹ tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).

[89:26]  ²² sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[89:26]  ²³ tn Heb “the rocky summit of my deliverance.”

[89:27]  ²⁴ sn The firstborn son typically had special status and received special privileges.

[89:28]  ²⁵ tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”

[89:29]  ²⁶ tn Heb “and I will set in place forever his offspring.”

[89:29]  ²⁷ tn Heb “and his throne like the days of the heavens.”

[89:31]  ²⁸ tn Or “desecrate.”

[89:32]  ²⁹ tn Heb “I will punish with a club their rebellion.”

[89:32]  sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).

[89:32]  ³⁰ tn Heb “with blows their sin.”

[89:33]  ³¹ tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.

[89:33]  ³² tn Heb “and I will not deal falsely with my faithfulness.”

[89:34]  ³³ tn Or “desecrate.”

[89:34]  ³⁴ tn Heb “and what proceeds out of my lips I will not alter.”

[89:35]  ³⁵ tn Or “lie to.”

[89:36]  ³⁶ tn Heb “his offspring forever will be.”

[89:36]  ³⁷ tn Heb “and his throne like the sun before me.”

[89:37]  ³⁸ tn Heb “like the moon it will be established forever.”

[89:37]  ³⁹ tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.

[89:2]  ⁴⁰ tn Heb “built.”

[89:2]  ⁴¹ sn You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14).

[7:12]  ⁴² tn Cf. NAB, NRSV, NLT “Jeshanah.”

[7:12]  ⁴³ sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

[7:14]  ⁴⁴ tn Heb “hand.”

[7:15]  ⁴⁵ tn Heb “judged” (also in v. 17).

[7:16]  ⁴⁶ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:1]  ⁴⁷ tn Heb “men.”

[28:3]  ⁴⁸ tn Heb “in Ramah, even in his city.”

[28:3]  ⁴⁹ tn The Hebrew term translated “mediums” actually refers to a pit used by a magician to conjure up underworld spirits (see 2 Kgs 21:6). In v. 7 the witch of Endor is called the owner of a ritual pit. See H. Hoffner, “Second Millennium Antecedents to the Hebrew ’OñBù,” JBL 86 (1967): 385-401. Here the term refers by metonymy to the owner of such a pit (see H. A. Hoffner, TDOT 1:133).

[28:3]  ⁵⁰ sn See Isa 8:19 for another reference to magicians who attempted to conjure up underworld spirits.

[28:5]  ⁵¹ tn Heb “he was afraid, and his heart was very terrified.”

[28:6]  ⁵² sn See the note at 1 Sam 14:41.

[27:25]  ⁵³ tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”