1 Samuel 19:5
Konteks19:5 He risked his life 1 when he struck down the Philistine and the Lord gave all Israel a great victory. When you saw it, you were happy. So why would you sin against innocent blood by putting David to death for no reason?”
Keluaran 14:13
Konteks14:13 Moses said to the people, “Do not fear! 2 Stand firm 3 and see 4 the salvation 5 of the Lord that he will provide 6 for you today; for the Egyptians that you see today you will never, ever see again. 7
Keluaran 14:30
Konteks14:30 So the Lord saved 8 Israel on that day from the power 9 of the Egyptians, and Israel saw the Egyptians dead 10 on the shore of the sea.
Mazmur 44:4-8
Konteks44:4 You are my 11 king, O God!
Decree 12 Jacob’s 13 deliverance!
44:5 By your power 14 we will drive back 15 our enemies;
by your strength 16 we will trample down 17 our foes! 18
44:6 For I do not trust in my bow,
and I do not prevail by my sword.
44:7 For you deliver 19 us from our enemies;
you humiliate 20 those who hate us.
44:8 In God I boast all day long,
and we will continually give thanks to your name. (Selah)
Yesaya 59:16
Konteks59:16 He sees there is no advocate; 21
he is shocked 22 that no one intervenes.
So he takes matters into his own hands; 23
his desire for justice drives him on. 24
Yesaya 59:1
Konteks59:1 Look, the Lord’s hand is not too weak 25 to deliver you;
his ear is not too deaf to hear you. 26
Kolose 1:10
Konteks1:10 so that you may live 27 worthily of the Lord and please him in all respects 28 – bearing fruit in every good deed, growing in the knowledge of God,
[19:5] 1 tn Heb “and he put his life into his hand.”
[14:13] 2 tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).
[14:13] 3 tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.
[14:13] 4 tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.
[14:13] 5 tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).
[14:13] 6 tn Heb “do,” i.e., perform or accomplish.
[14:13] 7 tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”
[14:13] sn U. Cassuto (Exodus, 164) notes that the antithetical parallelism between seeing salvation and seeing the Egyptians, as well as the threefold repetition of the word “see” cannot be accidental; so too the alliteration of the last three words beginning with ayin (ע).
[14:30] 8 tn The Hebrew term וַיּוֹשַׁע (vayyosha’) is the key summation of the chapter, and this part of the book: “So Yahweh saved Israel.” This is the culmination of all the powerful works of God through these chapters.
[14:30] 9 tn Heb “the hand,” with “hand” being a metonymy for power.
[14:30] 10 tn The participle “dead” is singular, agreeing in form with “Egypt.”
[44:4] 11 sn The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6) and plural (vv. 1-3, 5, 7-8) in vv. 1-8 may reflect an antiphonal ceremony.
[44:4] 12 tc The LXX assumes a participle here (מְצַוֶּה [mÿtsavveh], “the one who commands/decrees”) which would stand in apposition to “my God.” It is possible that the MT, which has the imperative (צַוֵּה, tsavveh) form, has suffered haplography of the letter mem (ם). Note that the preceding word (אֱלֹהִים, ’elohim) ends in mem. Another option is that the MT is divided in the wrong place; perhaps one could move the final mem from אֱלֹהִים to the beginning of the next word and read מְצַוֶּה אֱלֹהָי (’elohay mÿtsavveh, “[You are my king,] my God, the one who decrees”).
[44:4] tn Or “command.” This may be the Israelites’ petition prior to the battle. See the introductory note to the psalm.
[44:4] 13 tn That is, Israel. See Pss 14:7; 22:23.
[44:5] 15 tn Heb “gore” (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, “you [always] drive back…you [always] trample down.”
[44:5] sn The Hebrew verb translated “drive back” is literally “gore”; the imagery is that of a powerful wild ox that “gores” its enemies and tramples them underfoot.
[44:5] 16 tn Heb “in your name.” The
[44:5] 17 sn The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.
[44:5] 18 tn Heb “those who rise up [against] us.”
[44:7] 19 tn Or “have delivered,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).
[44:7] 20 tn Or “have humiliated,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).
[59:16] 21 tn Heb “man” (so KJV, ASV); TEV “no one to help.”
[59:16] 22 tn Or “appalled” (NAB, NIV, NRSV), or “disgusted.”
[59:16] 23 tn Heb “and his arm delivers for him.”
[59:16] 24 tn Heb “and his justice [or “righteousness”] supports him.”
[59:1] 25 tn Heb “short” (so NAB, NASB, NIV, NRSV).
[59:1] 26 tn Heb “or his ear too heavy [i.e., “dull”] to hear.”
[1:10] 27 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 28 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
