2 Kings 2:1-25 
Context2:1 Just before 1 the Lord took Elijah up to heaven in a windstorm, Elijah and Elisha were traveling from Gilgal. 2:2 Elijah told Elisha, “Stay here, for the Lord has sent me to Bethel.” 2 But Elisha said, “As certainly as the Lord lives and as you live, I will not leave you.” So they went down to Bethel. 2:3 Some members of the prophetic guild 3 in Bethel came out to Elisha and said, “Do you know that today the Lord is going to take your master from you?” 4 He answered, “Yes, I know. Be quiet.”
2:4 Elijah said to him, “Elisha, stay here, for the Lord has sent me to Jericho.” 5 But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they went to Jericho. 2:5 Some members of the prophetic guild in Jericho approached Elisha and said, “Do you know that today the Lord is going to take your master from you?” He answered, “Yes, I know. Be quiet.”
2:6 Elijah said to him, “Stay here, for the Lord has sent me to the Jordan.” But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they traveled on together. 2:7 The fifty members of the prophetic guild went and stood opposite them at a distance, while Elijah and Elisha 6 stood by the Jordan. 2:8 Elijah took his cloak, folded it up, and hit the water with it. The water divided, and the two of them crossed over on dry ground.
2:9 When they had crossed over, Elijah said to Elisha, “What can I do for you, 7 before I am taken away from you?” Elisha answered, “May I receive a double portion of the prophetic spirit that energizes you.” 8 2:10 Elijah 9 replied, “That’s a difficult request! 10 If you see me taken from you, may it be so, but if you don’t, it will not happen.”
2:11 As they were walking along and talking, suddenly a fiery chariot 11 pulled by fiery horses appeared. 12 They went between Elijah and Elisha, 13 and Elijah went up to heaven in a windstorm. 2:12 While Elisha was watching, he was crying out, “My father, my father! The chariot and horsemen of Israel!” 14 Then he could no longer see him. He grabbed his clothes and tore them in two. 2:13 He picked up Elijah’s cloak, which had fallen off him, and went back and stood on the shore of the Jordan. 2:14 He took the cloak that had fallen off Elijah, 15 hit the water with it, and said, “Where is the Lord, the God of Elijah?” When he hit the water, it divided and Elisha crossed over.
2:15 When the members of the prophetic guild in Jericho, 16 who were standing at a distance, 17 saw him do this, they said, “The spirit that energized Elijah 18 rests upon Elisha.” They went to meet him and bowed down to the ground before him. 2:16 They said to him, “Look, there are fifty capable men with your servants. Let them go and look for your master, for the wind sent from the Lord 19 may have carried him away and dropped him on one of the hills or in one of the valleys.” But Elisha 20 replied, “Don’t send them out.” 2:17 But they were so insistent, he became embarrassed. So he said, “Send them out.” They sent the fifty men out and they looked for three days, but could not find Elijah. 21 2:18 When they came back, Elisha 22 was staying in Jericho. He said to them, “Didn’t I tell you, ‘Don’t go’?”
2:19 The men of the city said to Elisha, “Look, the city has a good location, as our 23 master can see. But the water is bad and the land doesn’t produce crops.” 24 2:20 Elisha 25 said, “Get me a new jar and put some salt in it.” So they got it. 2:21 He went out to the spring and threw the salt in. Then he said, “This is what the Lord says, ‘I have purified 26 this water. It will no longer cause death or fail to produce crops.” 27 2:22 The water has been pure to this very day, just as Elisha prophesied. 28
2:23 He went up from there to Bethel. 29 As he was traveling up the road, some young boys 30 came out of the city and made fun of him, saying, “Go on up, baldy! Go on up, baldy!” 2:24 When he turned around and saw them, he called God’s judgment down on them. 31 Two female bears came out of the woods and ripped forty-two of the boys to pieces. 2:25 From there he traveled to Mount Carmel and then back to Samaria. 32
2 Thessalonians 2:1-17
Context2:1 Now regarding the arrival 33 of our Lord Jesus Christ and our being gathered to be with him, 34 we ask you, brothers and sisters, 35 2:2 not to be easily 36 shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, 37 to the effect that the day of the Lord is already here. 2:3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes 38 and the man of lawlessness 39 is revealed, the son of destruction. 40 2:4 He 41 opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat 42 in God’s temple, displaying himself as God. 43 2:5 Surely you recall 44 that I used to tell you these things while I was still with you. 2:6 And so 45 you know what holds him back, 46 so that he will be revealed in his own time. 2:7 For the hidden power of lawlessness 47 is already at work. However, the one who holds him back 48 will do so until he is taken out of the way, 2:8 and then the lawless one will be revealed, whom the Lord 49 will destroy by the breath of his mouth and wipe out by the manifestation of his arrival. 2:9 The arrival of the lawless one 50 will be by Satan’s working with all kinds of miracles 51 and signs and false wonders, 2:10 and with every kind of evil deception directed against 52 those who are perishing, because they found no place in their hearts for the truth 53 so as to be saved. 2:11 Consequently 54 God sends on them a deluding influence 55 so that they will believe what is false. 2:12 And so 56 all of them who have not believed the truth but have delighted in evil will be condemned. 57
2:13 But we ought to thank God always for you, brothers and sisters 58 loved by the Lord, because God chose you from the beginning 59 for salvation through sanctification by the Spirit and faith in the truth. 2:14 He called you to this salvation 60 through our gospel, so that you may possess the glory of our Lord Jesus Christ. 61 2:15 Therefore, brothers and sisters, 62 stand firm and hold on to the traditions that we taught you, whether by speech or by letter. 63 2:16 Now may our Lord Jesus Christ himself and God our Father, who loved us and by grace gave us eternal comfort and good hope, 2:17 encourage your hearts and strengthen you 64 in every good thing you do or say. 65
Daniel 6:1-28
Context6:1 It seemed like a good idea to Darius 66 to appoint over the kingdom 120 satraps 67 who would be in charge of the entire kingdom. 6:2 Over them would be three supervisors, one of whom was Daniel. These satraps were accountable 68 to them, so that the king’s interests might not incur damage. 6:3 Now this Daniel was distinguishing himself above the other supervisors and the satraps, for he had an extraordinary spirit. In fact, the king intended to appoint him over the entire kingdom. 6:4 Consequently the supervisors and satraps were trying to find 69 some pretext against Daniel in connection with administrative matters. 70 But they were unable to find any such damaging evidence, 71 because he was trustworthy and guilty of no negligence or corruption. 72 6:5 So these men concluded, 73 “We won’t find any pretext against this man Daniel unless it is 74 in connection with the law of his God.”
6:6 So these supervisors and satraps came by collusion 75 to the king and said 76 to him, “O King Darius, live forever! 6:7 To all the supervisors of the kingdom, the prefects, satraps, counselors, and governors it seemed like a good idea for a royal edict to be issued and an interdict to be enforced. For the next thirty days anyone who prays 77 to any god or human other than you, O king, should be thrown into a den of lions. 6:8 Now let the king issue a written interdict 78 so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed. 79 6:9 So King Darius issued the written interdict.
6:10 When Daniel realized 80 that a written decree had been issued, he entered his home, where the windows 81 in his upper room opened toward Jerusalem. 82 Three 83 times daily he was 84 kneeling 85 and offering prayers and thanks to his God just as he had been accustomed to do previously. 6:11 Then those officials who had gone to the king 86 came by collusion and found Daniel praying and asking for help before his God. 6:12 So they approached the king and said to him, 87 “Did you not issue an edict to the effect that for the next thirty days anyone who prays to any god or human other than to you, O king, would be thrown into a den of lions?” The king replied, “That is correct, 88 according to the law of the Medes and Persians, which cannot be changed.” 6:13 Then they said to the king, “Daniel, who is one of the captives 89 from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” 90
6:14 When the king heard this, 91 he was very upset and began thinking about 92 how he might rescue Daniel. Until late afternoon 93 he was struggling to find a way to rescue him. 6:15 Then those men came by collusion to the king and 94 said to him, 95 “Recall, 96 O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.” 6:16 So the king gave the order, 97 and Daniel was brought and thrown into a den 98 of lions. The king consoled 99 Daniel by saying, “Your God whom you continually serve will rescue you!” 6:17 Then a stone was brought and placed over the opening 100 to the den. The king sealed 101 it with his signet ring and with those 102 of his nobles so that nothing could be changed with regard to Daniel. 6:18 Then the king departed to his palace. But he spent the night without eating, and no diversions 103 were brought to him. He was unable to sleep. 104
6:19 In the morning, at the earliest sign of daylight, the king got up and rushed to the lions’ den. 6:20 As he approached the den, he called out to Daniel in a worried voice, 105 “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”
6:21 Then Daniel spoke to 106 the king, “O king, live forever! 6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”
6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God. 6:24 The king gave another order, 107 and those men who had maliciously accused 108 Daniel were brought and thrown 109 into the lions’ den – they, their children, and their wives. 110 They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.
6:25 Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: “Peace and prosperity! 111 6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.
“For he is the living God;
he endures forever.
His kingdom will not be destroyed;
his authority is forever. 112
6:27 He rescues and delivers
and performs signs and wonders
in the heavens and on the earth.
He has rescued Daniel from the power 113 of the lions!”
6:28 So this Daniel prospered during the reign of Darius and 114 the reign of Cyrus the Persian.
Psalms 112:1--113:9
Context112:1 Praise the Lord!
How blessed is the one 116 who obeys 117 the Lord,
who takes great delight in keeping his commands. 118
112:2 His descendants 119 will be powerful on the earth;
the godly 120 will be blessed.
112:3 His house contains wealth and riches;
his integrity endures. 121
112:4 In the darkness a light 122 shines for the godly,
for each one who is merciful, compassionate, and just. 123
112:5 It goes well for the one 124 who generously lends money,
and conducts his business honestly. 125
112:6 For he will never be upended;
others will always remember one who is just. 126
112:7 He does not fear bad news.
He 127 is confident; he trusts 128 in the Lord.
112:8 His resolve 129 is firm; he will not succumb to fear
before he looks in triumph on his enemies.
112:9 He generously gives 130 to the needy;
his integrity endures. 131
He will be vindicated and honored. 132
112:10 When the wicked 133 see this, they will worry;
they will grind their teeth in frustration 134 and melt away;
the desire of the wicked will perish. 135
113:1 Praise the Lord!
Praise, you servants of the Lord,
praise the name of the Lord!
113:2 May the Lord’s name be praised
now and forevermore!
the Lord’s name is deserving of praise.
113:4 The Lord is exalted over all the nations;
his splendor reaches beyond the sky. 138
113:5 Who can compare to the Lord our God,
who sits on a high throne? 139
113:6 He bends down to look 140
at the sky and the earth.
113:7 He raises the poor from the dirt,
and lifts up the needy from the garbage pile, 141
113:8 that he might seat him with princes,
with the princes of his people.
113:9 He makes the barren woman of the family 142
a happy mother of children. 143
Praise the Lord!
1 tn Or “when.”
2 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
3 tn Heb “the sons of the prophets.”
4 tn Heb “from your head.” The same expression occurs in v. 5.
5 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
6 tn Heb “the two of them.” The referents (Elijah and Elisha) have been specified in the translation for clarity.
7 tn Heb “Ask! What can I do for you….?”
8 tn Heb “May a double portion of your spirit come to me.”
9 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
10 tn Heb “You have made difficult [your] request.”
11 tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”
12 tn Heb “look, a chariot of fire and horses of fire.”
13 tn Heb “and they made a division between the two of them.”
14 sn Elisha may be referring to the fiery chariot(s) and horses as the Lord’s spiritual army that fights on behalf of Israel (see 2 Kgs 6:15-17; 7:6). However, the juxtaposition with “my father” (clearly a reference to Elijah as Elisha’s mentor), and the parallel in 2 Kgs 13:14 (where the king addresses Elisha with these words), suggest that Elisha is referring to Elijah. In this case Elijah is viewed as a one man army, as it were. When the Lord spoke through him, his prophetic word was as powerful as an army of chariots and horses. See M. A. Beek, “The Meaning of the Expression ‘The Chariots and Horsemen of Israel’ (II Kings ii 12),” The Witness of Tradition (OTS 17), 1-10.
15 tn Heb “Elijah’s cloak, which had fallen off him.” The wording is changed slightly in the translation for the sake of variety of expression (see v. 13).
16 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
17 tn Heb “and the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.”
18 tn Heb “the spirit of Elijah.”
19 tn Or “the spirit of the
20 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
21 tn Heb “him”; the referent (Elijah) has been specified in the translation for clarity.
22 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
23 tn Heb “my.”
24 tn Heb “miscarries” or “is barren.”
25 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
26 tn Or “healed.”
27 tn Heb “there will no longer be from there death and miscarriage [or, ‘barrenness’].”
28 tn Heb “according to the word of Elisha which he spoke.”
29 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
30 tn The word נַעַר (na’ar), here translated “boy,” can refer to a broad age range, including infants as well as young men. But the qualifying term “young” (or “small”) suggests these youths were relatively young. The phrase in question (“young boy”) occurs elsewhere in 1 Sam 20:35; 1 Kgs 3:7 (used by Solomon in an hyperbolic manner); 11:17; 2 Kgs 5:14; and Isa 11:6.
31 tn Heb “he cursed them in the name of the
32 sn The two brief episodes recorded in vv. 19-25 demonstrate Elisha’s authority and prove that he is the legitimate prophetic heir of Elijah. He has the capacity to bring life and blessing to those who recognize his authority, or death and judgment to those who reject him.
map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
33 tn Or perhaps “return” (cf. CEV).
34 tn Grk “our gathering with him.”
35 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
36 tn Or “quickly, soon.”
37 tn Grk “as through us.”
38 tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.
39 tc Most
40 tn Or “the one destined for destruction.”
41 tn Grk “the one who opposes,” describing the figure in v. 3. A new sentence was started here in the translation by supplying the personal pronoun (“he”) and translating the participle ἀντικείμενος (antikeimeno") as a finite verb.
42 sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.
43 tn Grk “that he is God.”
44 tn Grk “You do remember, don’t you?”
45 tn Grk “and now,” but this shows the logical result of his previous teaching.
46 tn Grk “the thing that restrains.”
47 tn Grk “the mystery of lawlessness.” In Paul “mystery” often means “revealed truth, something formerly hidden but now made widely known,” but that does not make sense with the verb of this clause (“to be at work, to be active”).
48 tn Grk “the one who restrains.” This gives a puzzling contrast to the impersonal phrase in v. 6 (“the thing that restrains”). The restraint can be spoken of as a force or as a person. Some have taken this to mean the Roman Empire in particular or human government in general, since these are forces that can also be seen embodied in a person, the emperor or governing head. But apocalyptic texts like Revelation and Daniel portray human government of the end times as under Satanic control, not holding back his influence. Also the power to hold back Satanic forces can only come from God. So others understand this restraint to be some force from God: the preaching of the gospel or the working of the Holy Spirit through God’s people.
49 tc ‡ Several important witnesses of the Alexandrian and Western traditions, as well as many other witnesses, read ᾿Ιησοῦς (Ihsous, “Jesus”) after κύριος (kurios, “Lord”; so א A D* F G Lc P Ψ 0278 33 81 104 365 1241 2464 pc latt sy co). But there is sufficient evidence in the Alexandrian tradition for the shorter reading (B 1739 1881), supported by the Byzantine text as well as Irenaeus. Although it is possible that scribes overlooked ᾿Ιησοῦς if the two nomina sacra occurred together (kMsiMs), since “the Lord Jesus” is a frequent enough appellation, it looks to be a motivated reading. NA27 places ᾿Ιησοῦς in brackets, indicating some doubts as to its authenticity.
50 tn Grk “whose coming,” referring to the lawless one. Because of the length and complexity of the Greek construction, a new sentence was started here in the translation.
51 tn Grk “every miracle.”
52 tn Grk “deception for/toward.”
53 tn Grk “they did not accept the love of the truth.”
54 tn Grk “and for this reason.”
55 tn Grk “a working of error.”
56 tn Grk “that.” A new sentence was started here in the translation for stylistic reasons.
57 tn Grk “be judged,” but in this context the term clearly refers to a judgment of condemnation (BDAG 568 s.v. κρίνω 5.b.α; cf. KJV “that they all might be damned”). CEV views the condemnation as punishment (“will be punished”).
58 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
59 tc ‡ Several
60 tn Grk “to which,” referring to the main idea of v. 13.
61 sn That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30).
62 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
63 tn Grk “that you were taught whether by word or by letter of ours.”
64 tn Grk simply “strengthen,” with the object understood from the preceding.
65 tn Grk “every good work and word.”
66 tn Aram “It was pleasing before Darius.”
67 tn This is a technical term for an official placed in charge of a region of the empire (cf. KJV, NLT “prince[s]”; NCV, TEV “governors”). These satraps were answerable to a supervisor, who in turn answered to Darius.
68 tn Aram “giving an account.”
69 tn Aram “looking to find.”
70 tn Aram “from the side of the kingdom.”
71 tn Aram “pretext and corruption.”
72 tn Aram “no negligence or corruption was found in him.” The Greek version of Theodotion lacks the phrase “and no negligence or corruption was found in him.”
73 tn Aram “were saying.”
74 tn Aram “unless we find [it] against him.”
75 tn The Aramaic verb רְגַשׁ (rÿgash) occurs three times in this chapter (vv. 7, 12, 16). Its meaning is widely disputed by commentators, and the versions vary considerably in how they render the word. The suggestion that it means “to come thronging” (BDB 1112 s.v.; cf. NAB) seems inappropriate, since it is unlikely that subordinates would enter a royal court in such a reckless fashion. The ancient versions struggled with the word and are not in agreement in their understanding of its meaning. In this chapter the word apparently means to act in agreement with other parties in the pursuit of a duplicitous goal, namely the entrapment of Daniel. Cf. NIV, NCV “went as a group”; NRSV “conspired and came to the king.”
76 tn Aram “thus they were saying.”
77 tn Aram “prays a prayer.”
78 tn Aram “establish a written interdict and inscribe a written decree.”
79 tn Or “removed.”
80 tn Aram “knew.”
81 sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.
82 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
83 sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.
84 tc Read with several medieval Hebrew
85 tn Aram “kneeling on his knees” (so NASB).
sn No specific posture for offering prayers is prescribed in the OT. Kneeling, as here, and standing were both practiced.
86 tn Aram “those men”; the referent (the administrative officials who had earlier approached the king about the edict) has been specified in the translation for clarity.
87 tc The MT also has “about the edict of the king,” but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression.
tn Aram “before the king.”
88 tn Aram “the word is true.”
89 tn Aram “from the sons of the captivity [of].”
90 tn Aram “prays his prayer.”
91 tn Aram “the word.”
92 tn Aram “placed his mind on.”
93 tn Aram “the entrances of the sun.”
94 tc Theodotion lacks the words “came by collusion to the king and.”
95 tn Aram “the king.”
96 tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”
97 tn Aram “said.” So also in vv. 24, 25.
98 sn The den was perhaps a pit below ground level which could be safely observed from above.
99 tn Aram “answered and said [to Daniel].”
100 tn Aram “mouth.”
101 sn The purpose of the den being sealed was to prevent unauthorized tampering with the opening of the den. Any disturbance of the seal would immediately alert the officials to improper activity of this sort.
102 tn Aram “the signet rings.”
103 tn The meaning of Aramaic דַּחֲוָה (dakhavah) is a crux interpretum. Suggestions include “music,” “dancing girls,” “concubines,” “table,” “food” – all of which are uncertain. The translation employed here, suggested by earlier scholars, is deliberately vague. A number of recent English versions follow a similar approach with “entertainment” (e.g., NASB, NIV, NCV, TEV, CEV, NLT). On this word see further, HALOT 1849-50 s.v.; E. Vogt, Lexicon linguae aramaicae, 37.
104 tn Aram “his sleep fled from him.”
105 tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.
106 tn Aram “with.”
107 tn Aram “said.”
108 tn Aram “had eaten the pieces of.” The Aramaic expression is ironic, in that the accusers who had figuratively “eaten the pieces of Daniel” are themselves literally devoured by the lions.
109 tn The Aramaic active impersonal verb is often used as a substitute for the passive.
110 tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.
111 tn Aram “May your peace be increased!”
112 tn Aram “until the end.”
113 tn Aram “hand.”
114 tn Or perhaps “in the reign of Darius, even in the reign of Cyrus.” The identity of this Darius is disputed. Some take the name to be referring to Cyrus, understanding the following vav (ו, “and”) in an epexegetical sense (“even”). Others identify Darius with a governor of Babylon known from extra-biblical records as Gubaru, or with Cambyses, son of Cyrus. Many scholars maintain that the reference is historically inaccurate.
115 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.
116 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.
117 tn Heb “fears.”
118 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.
119 tn Or “offspring”; Heb “seed.”
120 tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.
121 tn Heb “stands forever.”
122 tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.
123 tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.
124 tn Heb “man.”
125 tn Heb “he sustains his matters with justice.”
126 tn Heb “for an eternal memorial a just [one] will be.”
127 tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).
128 tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.
129 tn Heb “his heart,” viewed here as the seat of the volition.
130 tn Heb “he scatters, he gives.”
131 tn Heb “stands forever.”
132 tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).
133 tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).
134 tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.
135 tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).
136 sn Psalm 113. The psalmist praises God as the sovereign king of the world who reaches down to help the needy.
137 tn Heb “from the rising of the sun to its setting.” The extent is not temporal (“from sunrise to sunset”) but spatial (“from the place where the sun rises [the east] to the place where it sets [the west].” In the phenomenological language of OT cosmology, the sun was described as rising in the east and setting in the west.
138 tn Heb “above the sky [is] his splendor.”
139 tn Heb “the one who makes high to sit.”
140 tn Heb “the one who makes low to see.”
141 sn The language of v. 7 is almost identical to that of 1 Sam 2:8.
142 tn Heb “of the house.”
143 tn Heb “sons.”
