Yesaya 25:4

25:4 For you are a protector for the poor,

a protector for the needy in their distress,

a shelter from the rainstorm,

a shade from the heat.

Though the breath of tyrants ¹  is like a winter rainstorm, ² 

Keluaran 14:27

14:27 So Moses extended his hand toward the sea, and the sea returned to its normal state ³  when the sun began to rise. ⁴  Now the Egyptians were fleeing ⁵  before it, but the Lord overthrew ⁶  the Egyptians in the middle of the sea.

Mazmur 25:3

25:3 Certainly none who rely on you will be humiliated.

Those who deal in treachery will be thwarted ⁷  and humiliated.

Mazmur 143:8

143:8 May I hear about your loyal love in the morning, ⁸ 

for I trust in you.

Show me the way I should go, ⁹ 

because I long for you. ¹⁰ 

Ratapan 3:23

3:23 They are fresh ¹¹  every morning;

your faithfulness is abundant! ¹² 

[25:4]  ¹ tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”

[25:4]  ² tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.

[14:27]  ³ tn The Hebrew term לְאֵיתָנוֹ (lÿ’etano) means “to its place,” or better, “to its perennial state.” The point is that the sea here had a normal level, and now when the Egyptians were in the sea on the dry ground the water would return to that level.

[14:27]  ⁴ tn Heb “at the turning of the morning”; NASB, NIV, TEV, CEV “at daybreak.”

[14:27]  ⁵ tn The clause begins with the disjunctive vav (ו) on the noun, signaling either a circumstantial clause or a new beginning. It could be rendered, “Although the Egyptians…Yahweh…” or “as the Egyptians….”

[14:27]  ⁶ tn The verb means “shake out” or “shaking off.” It has the significance of “throw downward.” See Neh 5:13 or Job 38:13.

[25:3]  ⁷ tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).

[143:8]  ⁸ tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.

[143:8]  sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).

[143:8]  ⁹ sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).

[143:8]  ¹⁰ tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).

[3:23]  ¹¹ tn Heb “they are new.”

[3:23]  ¹² tn The adjective רַב (rav) has a broad range of meanings: (1) quantitative: “much, numerous, many (with plurals), abundant, enough, exceedingly” and (2) less often in a qualitative sense: “great” (a) of space and location, (b) “strong” as opposed to “weak” and (c) “major.” The traditional translation, “great is thy faithfulness,” is less likely than the quantitative sense: “your faithfulness is abundant” [or, “plentiful”]. NJPS is on target in its translation: “Ample is your grace!”