Daniel 8:7

8:7 I saw it approaching the ram. It went into a fit of rage against the ram ¹  and struck it ²  and broke off its two horns. The ram had no ability to resist it. ³  The goat hurled the ram ⁴  to the ground and trampled it. No one could deliver the ram from its power. ⁵ 

Ayub 10:7

10:7 although you know ⁶  that I am not guilty,

and that there is no one who can deliver ⁷ 

out of your hand?

Mazmur 7:2

7:2 Otherwise they will rip ⁸  me ⁹  to shreds like a lion;

they will tear me to bits and no one will be able to rescue me. ¹⁰ 

Mazmur 50:22

50:22 Carefully consider this, you who reject God! ¹¹ 

Otherwise I will rip you to shreds ¹² 

and no one will be able to rescue you.

Mikha 5:8

5:8 Those survivors from Jacob will live among the nations,

in the midst of many peoples.

They will be like a lion among the animals of the forest,

like a young lion among the flocks of sheep,

which attacks when it passes through;

it rips its prey ¹³  and there is no one to stop it. ¹⁴ 

[8:7]  ¹ tn Heb “him.”

[8:7]  ² tn Heb “the ram.”

[8:7]  ³ tn Heb “stand before him.”

[8:7]  ⁴ tn Heb “he hurled him.” The referents of both pronouns (the male goat and the ram) have been specified in the translation for clarity.

[8:7]  ⁵ sn The goat of Daniel’s vision represents Greece; the large horn represents Alexander the Great. The ram stands for Media-Persia. Alexander’s rapid conquest of the Persians involved three battles of major significance which he won against overwhelming odds: Granicus (334 B.C.), Isus (333 B.C.), and Gaugemela (331 B.C.).

[10:7]  ⁶ tn Heb עַל־דַּעְתְּךָ (’al da’tÿkha, “upon your knowledge”). The use of the preposition means basically “in addition to your knowledge,” or “in spite of your knowledge,” i.e., “notwithstanding” or “although” (see GKC 383 §119.aa, n. 2).

[10:7]  ⁷ tn Heb “and there is no deliverer.”

[10:7]  sn The fact is that humans are the work of God’s hands. They are helpless in the hand of God. But it is also unworthy of God to afflict his people.

[7:2]  ⁸ tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.

[7:2]  ⁹ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:2]  ¹⁰ tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.

[50:22]  ¹¹ tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.

[50:22]  ¹² sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).

[5:8]  ¹³ tn The words “its prey” are supplied in the translation for clarification.

[5:8]  ¹⁴ tn Heb “and there is no deliverer.”