Mazmur 17:5

17:5 I carefully obey your commands; ¹ 

I do not deviate from them. ² 

Mazmur 71:6

71:6 I have leaned on you since birth; ³ 

you pulled me ⁴  from my mother’s womb.

I praise you continually. ⁵ 

Mazmur 73:23

73:23 But I am continually with you;

you hold my right hand.

Mazmur 139:10

139:10 even there your hand would guide me,

your right hand would grab hold of me.

Yesaya 41:13

41:13 For I am the Lord your God,

the one who takes hold of your right hand,

who says to you, ‘Don’t be afraid, I am helping you.’

Yohanes 10:28-29

10:28 I give ⁶  them eternal life, and they will never perish; ⁷  no one will snatch ⁸  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ⁹  and no one can snatch ¹⁰  them from my Father’s hand.

Roma 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹¹  is able to make him stand.

Roma 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ¹² 

Pengkhotbah 1:5

1:5 The sun rises ¹³  and the sun sets; ¹⁴ 

it hurries away ¹⁵  to a place from which it rises ¹⁶  again. ¹⁷ 

Yudas 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ¹⁸  and to cause you to stand, rejoicing, ¹⁹  without blemish ²⁰  before his glorious presence, ²¹ 

[17:5]  ¹ tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.

[17:5]  ² tn Heb “my footsteps do not stagger.”

[71:6]  ³ tn Heb “from the womb.”

[71:6]  ⁴ tc The form in the MT is derived from גָזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhiy), from גוּח (gukh) or גִיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (’uzziy, “my strength”; cf. NEB “my protector since I left my mother’s womb”).

[71:6]  ⁵ tn Heb “in you [is] my praise continually.”

[10:28]  ⁶ tn Grk “And I give.”

[10:28]  ⁷ tn Or “will never die” or “will never be lost.”

[10:28]  ⁸ tn Or “no one will seize.”

[10:29]  ⁹ tn Or “is superior to all.”

[10:29]  ¹⁰ tn Or “no one can seize.”

[14:4]  ¹¹ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[14:1]  ¹² tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:5]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn The word “again” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.

[1:24]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ²¹ tn Or “in the presence of his glory,” “before his glory.”