Mazmur 60:5-12
Konteks60:5 Deliver by your power 1 and answer me, 2
so that the ones you love may be safe. 3
60:6 God has spoken in his sanctuary: 4
“I will triumph! I will parcel out Shechem;
the Valley of Succoth I will measure off. 5
60:7 Gilead belongs to me,
as does Manasseh! 6
Ephraim is my helmet, 7
Judah my royal scepter. 8
I will make Edom serve me. 10
I will shout in triumph over Philistia.” 11
60:9 Who will lead me into the fortified city?
Who will bring me to Edom? 12
60:10 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
60:11 Give us help against the enemy,
for any help men might offer is futile. 13
60:12 By God’s power we will conquer; 14
he will trample down 15 our enemies.
Ulangan 33:12
Konteks33:12 Of Benjamin he said:
The beloved of the Lord will live safely by him;
he protects him all the time,
and the Lord 16 places him on his chest. 17
Ulangan 33:2
Konteks33:2 He said:
The Lord came from Sinai
and revealed himself 18 to Israel 19 from Seir.
He appeared in splendor 20 from Mount Paran,
and came forth with ten thousand holy ones. 21
With his right hand he gave a fiery law 22 to them.
1 Samuel 12:25
Konteks12:25 But if you continue to do evil, both you and your king will be swept away.”
Matius 3:17
Konteks3:17 And 23 a voice from heaven said, 24 “This is my one dear Son; 25 in him 26 I take great delight.” 27
Matius 17:5
Konteks17:5 While he was still speaking, a 28 bright cloud 29 overshadowed 30 them, and a voice from the cloud said, 31 “This is my one dear Son, 32 in whom I take great delight. Listen to him!” 33
Roma 1:7
Konteks1:7 To all those loved by God in Rome, 34 called to be saints: 35 Grace and peace to you 36 from God our Father and the Lord Jesus Christ!
Efesus 1:6
Konteks1:6 to the praise of the glory of his grace 37 that he has freely bestowed on us in his dearly loved Son. 38
Kolose 3:12
Konteks3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, 39 kindness, humility, gentleness, and patience,
[60:5] 2 tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”
[60:5] 3 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”
[60:6] 4 tn Heb “in his holy place.”
[60:6] 5 sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.
[60:7] 6 sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
[60:7] 7 tn Heb “the protection of my head.”
[60:7] sn Ephraim, named after one of Joseph’s sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.
[60:7] 8 sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.
[60:8] 9 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
[60:8] 10 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
[60:8] 11 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
[60:9] 12 sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).
[60:11] 13 tn Heb “and futile [is] the deliverance of man.”
[60:12] 14 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).
[60:12] 15 sn Trample down. On this expression see Ps 44:5.
[33:12] 16 tn Heb “he”; the referent (the
[33:12] 17 tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.
[33:2] 18 tn Or “rose like the sun” (NCV, TEV).
[33:2] 19 tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.
[33:2] tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.
[33:2] 20 tn Or “he shone forth” (NAB, NIV, NRSV, NLT).
[33:2] 21 tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.
[33:2] 22 tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.
[3:17] 23 tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.
[3:17] 24 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
[3:17] 25 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[3:17] sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.
[3:17] 27 tn Or “with whom I am well pleased.”
[3:17] sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
[17:5] 28 tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:5] 29 sn This cloud is the cloud of God’s presence and the voice is his as well.
[17:5] 31 tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.
[17:5] 32 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[17:5] 33 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[1:7] 34 map For location see JP4 A1.
[1:7] 35 tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.
[1:7] 36 tn Grk “Grace to you and peace.”
[1:6] 37 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.
[1:6] 38 tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.
[1:6] sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.
[3:12] 39 tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.
