Mazmur 4:3

4:3 Realize that ¹  the Lord shows the godly special favor; ² 

the Lord responds ³  when I cry out to him.

Mazmur 37:28

37:28 For the Lord promotes ⁴  justice,

and never abandons ⁵  his faithful followers.

They are permanently secure, ⁶ 

but the children ⁷  of evil men are wiped out. ⁸ 

Mazmur 119:94

119:94 I belong to you. Deliver me!

For I seek your precepts.

Mazmur 119:1

Psalm 119 ⁹ 

א (Alef)

119:1 How blessed are those whose actions are blameless, ¹⁰ 

who obey ¹¹  the law of the Lord.

1 Samuel 2:9

2:9 He watches over ¹²  his holy ones, ¹³ 

but the wicked are made speechless in the darkness,

for it is not by one’s own strength that one prevails.

Yohanes 10:27-29

10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give ¹⁴  them eternal life, and they will never perish; ¹⁵  no one will snatch ¹⁶  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ¹⁷  and no one can snatch ¹⁸  them from my Father’s hand.

Yohanes 17:11

17:11 I ¹⁹  am no longer in the world, but ²⁰  they are in the world, and I am coming to you. Holy Father, keep them safe ²¹  in your name ²²  that you have given me, so that they may be one just as we are one. ²³ 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ²⁴  to heaven ²⁵  and said, “Father, the time ²⁶  has come. Glorify your Son, so that your ²⁷  Son may glorify you –

Pengkhotbah 5:3-5

5:3 Just as dreams come when there are many cares, ²⁸ 

so ²⁹  the rash vow ³⁰  of a fool occurs ³¹  when there are many words.

5:4 When you make a vow ³²  to God, do not delay in paying it. ³³ 

For God ³⁴  takes no pleasure in fools:

Pay what you vow!

5:5 It is better for you not to vow

than to vow and not pay it. ³⁵ 

[4:3]  ¹ tn Heb “and know that.”

[4:3]  ² tn Heb “that the Lord sets apart a faithful one for himself.” The psalmist states a general principle, though the singular form and the parallel line indicate he has himself in mind as the representative godly person. A חָסִיד (khasid; here translated as “the godly”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).

[4:3]  ³ tn Heb “hears.”

[37:28]  ⁴ tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of justice causes him to actively promote these principles as he governs the world. The active participle describes characteristic behavior.

[37:28]  ⁵ tn The imperfect verbal form draws attention to this generalizing statement.

[37:28]  ⁶ tn Or “protected forever.”

[37:28]  ⁷ tn Or “offspring”; Heb “seed.”

[37:28]  ⁸ tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.

[119:1]  ⁹ sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.

[119:1]  ¹⁰ tn Heb “[Oh] the happiness of those who are blameless of way.”

[119:1]  ¹¹ tn Heb “walk in.”

[2:9]  ¹² tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:9]  ¹³ tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.

[10:28]  ¹⁴ tn Grk “And I give.”

[10:28]  ¹⁵ tn Or “will never die” or “will never be lost.”

[10:28]  ¹⁶ tn Or “no one will seize.”

[10:29]  ¹⁷ tn Or “is superior to all.”

[10:29]  ¹⁸ tn Or “no one can seize.”

[17:11]  ¹⁹ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ²⁰ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ²¹ tn Or “protect them”; Grk “keep them.”

[17:11]  ²² tn Or “by your name.”

[17:11]  ²³ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:1]  ²⁴ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ²⁵ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²⁶ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ²⁷ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[5:3]  ²⁸ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ²⁹ tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ³⁰ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ³¹ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:4]  ³² tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).

[5:4]  ³³ tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).

[5:4]  ³⁴ tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.

[5:5]  ³⁵ tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.