Mazmur 17:7

17:7 Accomplish awesome, faithful deeds, ¹ 

you who powerfully deliver those who look to you for protection from their enemies. ² 

Mazmur 18:35

18:35 You give me your protective shield; ³ 

your right hand supports me; ⁴ 

your willingness to help ⁵  enables me to prevail. ⁶ 

Mazmur 44:3

44:3 For they did not conquer ⁷  the land by their swords,

and they did not prevail by their strength, ⁸ 

but rather by your power, ⁹  strength ¹⁰  and good favor, ¹¹ 

for you were partial to ¹²  them.

Mazmur 44:5-7

44:5 By your power ¹³  we will drive back ¹⁴  our enemies;

by your strength ¹⁵  we will trample down ¹⁶  our foes! ¹⁷ 

44:6 For I do not trust in my bow,

and I do not prevail by my sword.

44:7 For you deliver ¹⁸  us from our enemies;

you humiliate ¹⁹  those who hate us.

Mazmur 60:5

60:5 Deliver by your power ²⁰  and answer me, ²¹ 

so that the ones you love may be safe. ²² 

Yesaya 41:10

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ²³ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ²⁴ 

Kisah Para Rasul 2:33

2:33 So then, exalted ²⁵  to the right hand ²⁶  of God, and having received ²⁷  the promise of the Holy Spirit ²⁸  from the Father, he has poured out ²⁹  what you both see and hear.

[17:7]  ¹ tn Heb “Set apart faithful acts.”

[17:7]  ² tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver.

[17:7]  sn Those who look to you for protection from their enemies. “Seeking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[18:35]  ³ tn Heb “and you give to me the shield of your deliverance.”

[18:35]  sn You give me your protective shield. Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.

[18:35]  ⁴ tc 2 Sam 22:36 omits this line, perhaps due to homoioarcton. A scribe’s eye may have jumped from the vav (ו) prefixed to “your right hand” to the vav prefixed to the following “and your answer,” causing the copyist to omit by accident the intervening words (“your right hand supports me and”).

[18:35]  ⁵ tn The MT of Ps 18:35 appears to read, “your condescension,” apparently referring to God’s willingness to intervene (cf. NIV “you stoop down”). However, the noun עֲנָוָה (’anavah) elsewhere means “humility” and is used only here of God. The form עַנְוַתְךָ (’anvatÿkha) may be a fully written form of the suffixed infinitive construct of עָנָה (’anah, “to answer”; a defectively written form of the infinitive appears in 2 Sam 22:36). In this case the psalmist refers to God’s willingness to answer his prayer; one might translate, “your favorable response.”

[18:35]  ⁶ tn Heb “makes me great.”

[44:3]  ⁷ tn Or “take possession of.”

[44:3]  ⁸ tn Heb “and their arm did not save them.” The “arm” here symbolizes military strength.

[44:3]  ⁹ tn Heb “your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Pss 17:7; 20:6; 21:8).

[44:3]  ¹⁰ tn Heb “your arm.”

[44:3]  ¹¹ tn Heb “light of your face.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

[44:3]  ¹² tn Or “favorable toward.”

[44:5]  ¹³ tn Heb “by you.”

[44:5]  ¹⁴ 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]  ¹⁵ tn Heb “in your name.” The Lord’s “name” refers here to his revealed character or personal presence. Specifically in this context his ability to deliver, protect, and energize for battle is in view (see Ps 54:1).

[44:5]  ¹⁶ sn The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.

[44:5]  ¹⁷ tn Heb “those who rise up [against] us.”

[44:7]  ¹⁸ 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]  ¹⁹ 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).

[60:5]  ²⁰ tn Heb “right hand.”

[60:5]  ²¹ tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”

[60:5]  ²² tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”

[41:10]  ²³ tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ²⁴ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

[2:33]  ²⁵ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ²⁶ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ²⁷ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ²⁸ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ²⁹ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.