Mazmur 9:13-14

9:13 when they prayed: ¹ 

“Have mercy on me, ²  Lord!

See how I am oppressed by those who hate me, ³ 

O one who can snatch me away ⁴  from the gates of death!

9:14 Then I will ⁵  tell about all your praiseworthy acts; ⁶ 

in the gates of Daughter Zion ⁷  I will rejoice because of your deliverance.” ⁸ 

Mazmur 22:22

22:22 I will declare your name to my countrymen! ⁹ 

In the middle of the assembly I will praise you!

Mazmur 51:14-15

51:14 Rescue me from the guilt of murder, ¹⁰  O God, the God who delivers me!

Then my tongue will shout for joy because of your deliverance. ¹¹ 

51:15 O Lord, give me the words! ¹² 

Then my mouth will praise you. ¹³ 

Mazmur 79:13

79:13 Then we, your people, the sheep of your pasture,

will continually thank you. ¹⁴ 

We will tell coming generations of your praiseworthy acts. ¹⁵ 

Yesaya 51:11

51:11 Those whom the Lord has ransomed will return;

they will enter Zion with a happy shout.

Unending joy will crown them, ¹⁶ 

happiness and joy will overwhelm ¹⁷  them;

grief and suffering will disappear. ¹⁸ 

Efesus 2:4-7

2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ¹⁹  – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 2:7 to demonstrate in the coming ages ²⁰  the surpassing wealth of his grace in kindness toward ²¹  us in Christ Jesus.

Efesus 3:21

3:21 to him be the glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

Efesus 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ²²  for the sake of you Gentiles –

Pengkhotbah 2:9

2:9 So ²³  I was far wealthier ²⁴  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ²⁵ 

[9:13]  ¹ tn The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The Lord answered this request, prompting the present song of thanksgiving.

[9:13]  ² tn Or “show me favor.”

[9:13]  ³ tn Heb “see my misery from the ones who hate me.”

[9:13]  ⁴ tn Heb “one who lifts me up.”

[9:14]  ⁵ tn Or “so that I might.”

[9:14]  ⁶ tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.

[9:14]  ⁷ sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.

[9:14]  ⁸ tn Heb “in your deliverance.”

[22:22]  ⁹ tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).

[51:14]  ¹⁰ tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.

[51:14]  ¹¹ tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).

[51:15]  ¹² tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:15]  ¹³ tn Heb “and my mouth will declare your praise.”

[79:13]  ¹⁴ tn Or (hyperbolically) “will thank you forever.”

[79:13]  ¹⁵ tn Heb “to a generation and a generation we will report your praise.” Here “praise” stands by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.

[51:11]  ¹⁶ tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.

[51:11]  ¹⁷ tn Heb “overtake” (so NIV); NASB “they will obtain.”

[51:11]  ¹⁸ tn Heb “grief and groaning will flee.”

[2:5]  ¹⁹ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).

[2:7]  ²⁰ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ²¹ tn Or “upon.”

[3:1]  ²² tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[2:9]  ²³ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ²⁴ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ²⁵ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.