Yesaya 22:21

22:21 I will put your robe on him, tie your belt around him, and transfer your authority to him. ¹  He will become a protector of ²  the residents of Jerusalem and of the people ³  of Judah.

Ezra 1:2

1:2 “Thus says King Cyrus of Persia:

“‘The Lord God of heaven has given me all the kingdoms of the earth. He has instructed me to build a temple ⁴  for him in Jerusalem, ⁵  which is in Judah.

Ayub 12:18

12:18 He loosens ⁶  the bonds ⁷  of kings

and binds a loincloth ⁸  around their waist.

Ayub 12:21

12:21 He pours contempt on noblemen

and disarms ⁹  the powerful. ¹⁰ 

Mazmur 18:32

18:32 The one true God ¹¹  gives ¹²  me strength; ¹³ 

he removes ¹⁴  the obstacles in my way. ¹⁵ 

Mazmur 18:39

18:39 You give me strength ¹⁶  for battle;

you make my foes kneel before me. ¹⁷ 

[22:21]  ¹ tn Heb “and your dominion I will place in his hand.”

[22:21]  ² tn Heb “a father to.” The Hebrew term אָב (’av, “father”) is here used metaphorically of one who protects and supports those under his care and authority, like a father does his family. For another example of this metaphorical use of the word, see Job 29:16.

[22:21]  ³ tn Heb “house.”

[1:2]  ⁴ tn Heb “house.” The Hebrew noun בַּיִת (bayit, “house”) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1.a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).

[1:2]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:18]  ⁶ tn The verb may be classified as a gnomic perfect, or possibly a potential perfect – “he can loosen.” The Piel means “to untie; to unbind” (Job 30:11; 38:31; 39:5).

[12:18]  ⁷ tc There is a potential textual difficulty here. The MT has מוּסַר (musar, “discipline”), which might have replaced מוֹסֵר (moser, “bond, chain”) from אָסַר (’asar, “to bind”). Or מוּסַר might be an unusual form of אָסַר (an option noted in HALOT 557 s.v. *מוֹסֵר). The line is saying that if the kings are bound, God can set them free, and in the second half, if they are free, he can bind them. Others take the view that this word “bond” refers to the power kings have over others, meaning that God can reduce kings to slavery.

[12:18]  ⁸ tn Some commentators want to change אֵזוֹר (’ezor, “girdle”) to אֵסוּר (’esur, “bond”) because binding the loins with a girdle was an expression for strength. But H. H. Rowley notes that binding the king’s loins this way would mean so that he would do servitude, menial tasks. Such a reference would certainly indicate troubled times.

[12:21]  ⁹ tn The expression in Hebrew uses מְזִיחַ (mÿziakh, “belt”) and the Piel verb רִפָּה (rippah, “to loosen”) so that “to loosen the belt of the mighty” would indicate “to disarm/incapacitate the mighty.” Others have opted to change the text: P. Joüon emends to read “forehead” – “he humbles the brow of the mighty.”

[12:21]  ¹⁰ tn The word אָפַק (’afaq, “to be strong”) is well-attested, and the form אָפִיק (’afiq) is a normal adjective formation. So a translation like “mighty” (KJV, NIV) or “powerful” is acceptable, and further emendations are unnecessary.

[18:32]  ¹¹ tn Heb “the God.” The prefixed article emphasizes the Lord’s distinctiveness as the one true God (cf. Deut 33:26). See v. 30.

[18:32]  ¹² tn Heb “is the one who clothes.” For similar language see 1 Sam 2:4; Pss 65:6; 93:1. The psalmist employs a generalizing hymnic style in vv. 32-34; he uses participles in vv. 32a, 33a, and 34a to describe what God characteristically does on his behalf.

[18:32]  ¹³ tn 2 Sam 22:33 reads, “the God is my strong refuge.”

[18:32]  sn Gives me strength. As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39).

[18:32]  ¹⁴ tn The prefixed verbal form with vav (ו) consecutive here carries along the generalizing force of the preceding participle.

[18:32]  ¹⁵ tn Heb “he made my path smooth.” The Hebrew term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).

[18:39]  ¹⁶ tn Heb “clothed me.” See v. 32.

[18:39]  ¹⁷ tn Heb “you make those who rise against me kneel beneath me.”

[18:39]  sn My foes kneel before me. For ancient Near Eastern parallels, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 268.