1 Samuel 12:10

12:10 Then they cried out to the Lord and admitted, ¹  ‘We have sinned, for we have forsaken the Lord and have served the Baals and the images of Ashtoreth. ²  Now deliver us from the hand of our enemies so that we may serve you.’ ³ 

Ayub 6:23

6:23 Or ‘Deliver me ⁴  from the enemy’s power, ⁵ 

and from the hand of tyrants ⁶  ransom ⁷  me’?

Mazmur 3:8

3:8 The Lord delivers; ⁸ 

you show favor to your people. ⁹  (Selah)

[12:10]  ¹ tn Heb “and said.”

[12:10]  ² tn Heb “the Ashtarot” (plural). The words “images of” are supplied in both vv. 3 and 4 for clarity.

[12:10]  sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3.

[12:10]  ³ tn After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[6:23]  ⁴ tn The verse now gives the ultimate reason why Job might have urged his friends to make a gift – if it were possible. The LXX, avoiding the direct speech in the preceding verse and this, does make this verse the purpose statement – “to deliver from enemies….”

[6:23]  ⁵ tn Heb “hand,” as in the second half of the verse.

[6:23]  ⁶ tn The עָרִיצִים (’aritsim) are tyrants, the people who inspire fear (Job 15:20; 27:13); the root verb עָרַץ (’arats) means “to terrify” (Job 13:25).

[6:23]  ⁷ tn The verb now is the imperfect; since it is parallel to the imperative in the first half of the verse it is imperfect of instruction, much like English uses the future for instruction. The verb פָּדָה (padah) means “to ransom, redeem,” often in contexts where payment is made.

[3:8]  ⁸ tn Heb “to the Lord [is] deliverance.”

[3:8]  ⁹ tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).