Mazmur 54:7

54:7 Surely ¹  he rescues me from all trouble, ² 

and I triumph over my enemies. ³ 

Mazmur 91:8

91:8 Certainly you will see it with your very own eyes –

you will see the wicked paid back. ⁴ 

Mazmur 92:11

92:11 I gloat in triumph over those who tried to ambush me; ⁵ 

I hear the defeated cries of the evil foes who attacked me. ⁶ 

Mazmur 112:8

112:8 His resolve ⁷  is firm; he will not succumb to fear

before he looks in triumph on his enemies.

Mazmur 112:1

Psalm 112 ⁸ 

112:1 Praise the Lord!

How blessed is the one ⁹  who obeys ¹⁰  the Lord,

who takes great delight in keeping his commands. ¹¹ 

1 Samuel 26:10

26:10 David went on to say, “As the Lord lives, the Lord himself will strike him down. Either his day will come and he will die, or he will go down into battle and be swept away.

1 Samuel 26:2

26:2 So Saul arose and

went down to the desert of Ziph, accompanied by three thousand select men of Israel, to look for David in the desert of Ziph.

1 Samuel 1:11-12

1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion ¹²  on the suffering of your female servant, ¹³  remembering me and not forgetting your servant, and give a male child ¹⁴  to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” ¹⁵ 

1:12 As she continued praying to ¹⁶  the Lord, Eli was watching her mouth.

1 Samuel 1:17

1:17 Eli replied, “Go in peace, and may the God of Israel grant the request that you have asked of him.”

Yeremia 17:16

17:16 But I have not pestered you to bring disaster. ¹⁷ 

I have not desired the time of irreparable devastation. ¹⁸ 

You know that.

You are fully aware of every word that I have spoken. ¹⁹ 

Lukas 19:41-44

Jesus Weeps for Jerusalem under Judgment

19:41 Now ²⁰  when Jesus ²¹  approached ²²  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ²³  even you, the things that make for peace! ²⁴  But now they are hidden ²⁵  from your eyes. 19:43 For the days will come upon you when your enemies will build ²⁶  an embankment ²⁷  against you and surround you and close in on you from every side. 19:44 They will demolish you ²⁸  – you and your children within your walls ²⁹  – and they will not leave within you one stone ³⁰  on top of another, ³¹  because you did not recognize the time of your visitation from God.” ³² 

Roma 10:2-3

10:2 For I can testify that they are zealous for God, ³³  but their zeal is not in line with the truth. ³⁴  10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

[54:7]  ¹ tn Or “for,” indicating a more specific reason why he will praise the Lord’s name (cf. v. 6).

[54:7]  ² tn The perfects in v. 7 are probably rhetorical, indicating the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance and his own vindication as if they were occurring or had already occurred.

[54:7]  ³ tn Heb “and on my enemies my eyes look.”

[91:8]  ⁴ tn Heb “retribution on the wicked.”

[92:11]  ⁵ tn Heb “my eye gazes upon those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2. The form שׁוּרָי (shuray) should be emended to שׁוֹרְרָי (shorÿray).

[92:11]  ⁶ tn Heb “those who rise up against me, evil [foes], my ears hear.”

[112:8]  ⁷ tn Heb “his heart,” viewed here as the seat of the volition.

[112:1]  ⁸ sn Psalm 112. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.

[112:1]  ⁹ tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the “godly” in vv. 3-4. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific “man” with the more neutral “one.” The generic masculine pronoun is used in the following verses.

[112:1]  ¹⁰ tn Heb “fears.”

[112:1]  ¹¹ tn Heb “in his commands he delights very much.” The words “in keeping” are supplied in the translation for clarification. Taking delight in the law is metonymic here for obeying God’s moral will. See Ps 1:2.

[1:11]  ¹² tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.

[1:11]  ¹³ tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.

[1:11]  ¹⁴ tn Heb “seed of men.”

[1:11]  ¹⁵ tn Heb “a razor will not go up upon his head.”

[1:12]  ¹⁶ tc Heb “before.” Many medieval Hebrew manuscripts read “to.”

[17:16]  ¹⁷ tc Heb “I have not run after you for the sake of disaster.” The translation follows the suggestion of some ancient versions. The Hebrew text reads “I have not run from being a shepherd after you.” The translation follows two Greek versions (Aquila and Symmachus) and the Syriac in reading the word “evil” or “disaster” here in place of the word “shepherd” in the Hebrew text. The issue is mainly one of vocalization. The versions mentioned are reading a form מֵרָעָה (mera’ah) instead of מֵרֹעֶה (mero’eh). There does not appear to be any clear case of a prophet being called a shepherd, especially in Jeremiah where it is invariably used of the wicked leaders/rulers of Judah, the leaders/rulers of the enemy that he brings to punish them, or the righteous ruler that he will bring in the future. Moreover, there are no cases where the preposition “after” is used with the verb “shepherd.” Parallelism also argues for the appropriateness of this reading; “disaster” parallels the “incurable day.” The thought also parallels the argument thus far. Other than 11:20; 12:3; 15:15 where he has prayed for vindication by the Lord punishing his persecutors as they deserve, he has invariably responded to the Lord’s word of disaster with laments and prayers for his people (see 4:19-21; 6:24; 8:18; 10:19-25; 14:7-9, 19-22).

[17:16]  ¹⁸ tn Heb “the incurable day.” For the use of this word see the note on 17:9.

[17:16]  ¹⁹ tn Heb “that which goes out of my lip is right in front of your face.”

[19:41]  ²⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ²¹ tn Grk “he.”

[19:41]  ²² sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[19:42]  ²³ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ²⁴ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ²⁵ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:43]  ²⁶ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ²⁷ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ²⁸ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ²⁹ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ³⁰ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ³¹ tn Grk “leave stone on stone.”

[19:44]  ³² tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[10:2]  ³³ tn Grk “they have a zeal for God.”

[10:2]  ³⁴ tn Grk “in accord with knowledge.”

[10:2]  sn Their zeal is not in line with the truth means that the Jews’ passion for God was strong, but it ignored the true righteousness of God (v. 3; cf. also 3:21).