Mazmur 13:5

13:5 But I ¹  trust in your faithfulness.

May I rejoice because of your deliverance! ² 

Mazmur 39:7

39:7 But now, O Lord, upon what am I relying?

You are my only hope! ³ 

Mazmur 42:11

42:11 Why are you depressed, ⁴  O my soul? ⁵ 

Why are you upset? ⁶ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ⁷ 

Mazmur 119:81

כ (Kaf)

119:81 I desperately long for ⁸  your deliverance.

I find hope in your word.

Mazmur 119:166

119:166 I hope for your deliverance, O Lord,

and I obey ⁹  your commands.

Yeremia 17:7

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

who put their confidence in me. ¹⁰ 

Yeremia 17:13

17:13 You are the one in whom Israel may find hope. ¹¹ 

All who leave you will suffer shame.

Those who turn away from you ¹²  will be consigned to the nether world. ¹³ 

For they have rejected you, the Lord, the fountain of life. ¹⁴ 

Yeremia 17:17

17:17 Do not cause me dismay! ¹⁵ 

You are my source of safety in times of trouble.

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ¹⁶  so that you may abound in hope by the power of the Holy Spirit.

[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.

[39:7]  ³ tn Heb “my hope, for you it [is].”

[42:11]  ⁴ tn Heb “Why do you bow down?”

[42:11]  ⁵ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:11]  ⁶ tn Heb “and why are you in turmoil upon me?”

[42:11]  ⁷ tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.

[119:81]  ⁸ tn Heb “my soul pines for.” See Ps 84:2.

[119:166]  ⁹ tn Heb “do.”

[17:7]  ¹⁰ 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.

[17:13]  ¹¹ tn Heb “O glorious throne, O high place from the beginning, O hope of Israel, O Lord.” Commentators and translators generally understand these four lines (which are three in the Hebrew original) as two predications, one eulogizing the temple and the other eulogizing God. However, that does not fit the context very well and does not take into account the nature of Jeremiah’s doxology in Jeremiah 16:19-20 (and compare also 10:6-7). There the doxology is context motivated, focused on God, and calls on relevant attributes in the form of metaphorical epithets. That fits nicely here as well. For the relevant parallel passages see the study note.

[17:13]  sn As King and Judge seated on his heavenly throne on high the Lord metes out justice. For examples of this motif see Jer 25:30; Ps 11:4; 9:4, 7 (9:5, 8 HT). As the place of sanctuary he offers refuge for those who are fleeing for safety. Ezek 11:16 and Isa 18:1-4 are examples of passages using that motif. Finally, the Lord has been referred to earlier as the object of Israel’s hope (Jer 14:8). All of these are relevant to the choices that the Lord has placed before them, trust or turn away, and the threat that as all-knowing Judge he will reward people according to their behavior.

[17:13]  ¹² tc The translation is based on an emendation suggested in W. L. Holladay, Jeremiah (Hermeneia), 1:500, n. b-b. The emendation involves following the reading preferred by the Masoretes (the Qere) and understanding the preposition with the following word as a corruption of the suffix on it. Thus the present translation reads וּסוּרֶיךָ אֶרֶץ (usurekha ’erets) instead of וּסוּרַי בָּאֶרֶץ (usuray ba’erets, “and those who leave me will be written in the earth”), a reading which is highly improbable since all the other pronouns are second singular.

[17:13]  ¹³ tn Or “to the world of the dead.” An alternative interpretation is: “will be as though their names were written in the dust”; Heb “will be written in the dust.” The translation follows the nuance of “earth” listed in HALOT 88 s.v. אֶרֶץ 4 and found in Jonah 2:6 (2:7 HT); Job 10:21-22. For the nuance of “enrolling, registering among the number” for the verb translated here “consign” see BDB 507 s.v. כָּתַב Qal.3 and 508 s.v. Niph.2 and compare usage in Ezek 13:9 and Ps 69:28 (69:29 HT).

[17:13]  ¹⁴ tn Heb “The fountain of living water.” For an earlier use of this metaphor and the explanation of it see Jer 2:13 and the notes there. There does not appear to be any way to retain this metaphor in the text without explaining it. In the earlier text the context would show that literal water was not involved. Here it might still be assumed that the Lord merely gives life-giving water.

[17:17]  ¹⁵ tn Heb “do not be a source of dismay for me.” For this nuance of מְחִתָּה (mÿkhittah) rather than “terror” as many of the English versions have it see BDB 370 s.v. מְחִתָּה 1.b and the usage in Prov 21:15. Compare also the usage of the related verb which occurs in the next verse (see also BDB 369 s.v. חָתַת Qal.2).

[15:13]  ¹⁶ 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).