Mazmur 34:18

34:18 The Lord is near the brokenhearted;

he delivers ¹  those who are discouraged. ² 

Mazmur 46:1

Psalm 46 ³ 

For the music director; by the Korahites; according to the alamoth style; ⁴  a song.

46:1 God is our strong refuge; ⁵ 

he is truly our helper in times of trouble. ⁶ 

Mazmur 46:5

46:5 God lives within it, ⁷  it cannot be moved. ⁸ 

God rescues it ⁹  at the break of dawn. ¹⁰ 

Ulangan 4:7

4:7 In fact, what other great nation has a god so near to them like the Lord our God whenever we call on him?

Ulangan 4:1

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ¹¹  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ¹²  is giving you.

Kisah Para Rasul 18:27-28

18:27 When Apollos ¹³  wanted to cross over to Achaia, ¹⁴  the brothers encouraged ¹⁵  him ¹⁶  and wrote to the disciples to welcome him. When he arrived, he ¹⁷  assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously ¹⁸  in public debate, ¹⁹  demonstrating from the scriptures that the Christ ²⁰  was Jesus. ²¹ 

Yesaya 58:9

58:9 Then you will call out, and the Lord will respond;

you will cry out, and he will reply, ‘Here I am.’

You must ²²  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

Yohanes 14:23

14:23 Jesus replied, ²³  “If anyone loves me, he will obey ²⁴  my word, and my Father will love him, and we will come to him and take up residence with him. ²⁵ 

Yakobus 4:8

4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ²⁶ 

[34:18]  ¹ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the oppressed and needy.

[34:18]  ² tn Heb “the crushed in spirit.”

[46:1]  ³ sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

[46:1]  ⁴ sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.

[46:1]  ⁵ tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”

[46:1]  ⁶ tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.

[46:5]  ⁷ tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.

[46:5]  ⁸ tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.

[46:5]  ⁹ tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.

[46:5]  ¹⁰ tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).

[46:5]  sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).

[4:1]  ¹¹ tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  ¹² tn Heb “fathers” (also in vv. 31, 37).

[18:27]  ¹³ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ¹⁴ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ¹⁵ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ¹⁶ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:27]  ¹⁷ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[18:28]  ¹⁸ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ¹⁹ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ²⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  sn See the note on Christ in 2:31.

[18:28]  ²¹ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[58:9]  ²² tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.

[14:23]  ²³ tn Grk “answered and said to him.”

[14:23]  ²⁴ tn Or “will keep.”

[14:23]  ²⁵ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[4:8]  ²⁶ tn Or “two-minded” (the same description used in 1:8).