Mazmur 13:5

13:5 But I ¹  trust in your faithfulness.

May I rejoice because of your deliverance! ² 

Mazmur 16:1

Psalm 16 ³ 

A prayer ⁴  of David.

16:1 Protect me, O God, for I have taken shelter in you. ⁵ 

Mazmur 31:1

Psalm 31 ⁶ 

For the music director; a psalm of David.

31:1 In you, O Lord, I have taken shelter!

Never let me be humiliated!

Vindicate me by rescuing me! ⁷ 

Yesaya 26:3-4

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

for they trust in you. ⁸ 

26:4 Trust in the Lord from this time forward, ⁹ 

even in Yah, the Lord, an enduring protector! ¹⁰ 

Roma 15:12-13

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ¹¹  15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ¹²  so that you may abound in hope by the power of the Holy Spirit.

Efesus 1:12-13

1:12 so that we, who were the first to set our hope ¹³  on Christ, ¹⁴  would be to the praise of his glory. 1:13 And when ¹⁵  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ¹⁶  – you were marked with the seal ¹⁷  of the promised Holy Spirit, ¹⁸ 

[13:5]  ¹ tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.

[13:5]  ² tn Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.

[16:1]  ³ sn Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.

[16:1]  ⁴ tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[16:1]  ⁵ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).

[16:1]  sn Taken shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[31:1]  ⁶ sn Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19-24, which were apparently written after the Lord answered the prayer of vv. 1-18, the psalmist thanks the Lord for delivering him.

[31:1]  ⁷ tn Heb “in your vindication rescue me.”

[26:3]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[15:12]  ¹¹ sn A quotation from Isa 11:10.

[15:13]  ¹² tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[1:12]  ¹³ tn Or “who had already hoped.”

[1:12]  ¹⁴ tn Or “the Messiah.”

[1:13]  ¹⁵ tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

[1:13]  ¹⁶ tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.

[1:13]  ¹⁷ tn Or “you were sealed.”

[1:13]  ¹⁸ tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.