15:14 The nations will hear 5 and tremble;
anguish 6 will seize 7 the inhabitants of Philistia.
15:15 Then the chiefs of Edom will be terrified, 8
trembling will seize 9 the leaders of Moab,
and the inhabitants of Canaan will shake.
4:1 When the entire nation was on the other side, 14 the Lord told Joshua,
8:1 The Lord told Joshua, “Don’t be afraid and don’t panic! 15 Take the whole army with you and march against Ai! 16 See, I am handing over to you 17 the king of Ai, along with his people, city, and land.
18:1 The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. 18 Though they had subdued the land, 19
18:1 The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. 20 Though they had subdued the land, 21 18:2 seven Israelite tribes had not been assigned their allotted land. 22
46:10 He says, 23 “Stop your striving and recognize 24 that I am God!
I will be exalted 25 over 26 the nations! I will be exalted over 27 the earth!”
52:10 The Lord reveals 28 his royal power 29
in the sight of all the nations;
the entire 30 earth sees
our God deliver. 31
“For he is the living God;
he endures forever.
His kingdom will not be destroyed;
his authority is forever. 34
6:27 He rescues and delivers
and performs signs and wonders
in the heavens and on the earth.
He has rescued Daniel from the power 35 of the lions!”
1 tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”
2 tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.
3 tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.
4 tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.
5 tn This verb is a prophetic perfect, assuming that the text means what it said and this song was sung at the Sea. So all these countries were yet to hear of the victory.
6 tn The word properly refers to “pangs” of childbirth. When the nations hear, they will be terrified.
7 tn The verb is again a prophetic perfect.
9 tn This is a prophetic perfect.
10 tn This verb is imperfect tense.
13 tn Heb “in order that.”
14 tn Or “peoples.”
15 tn Heb “know the hand of the
16 tn Heb “fear.”
17 tn Heb “And when all the nation had finished crossing the Jordan.”
21 tn Or perhaps “and don’t get discouraged!”
22 tn Heb “Take with you all the people of war and arise, go up against Ai!”
23 tn Heb “I have given into our hand.” The verbal form, a perfect, is probably best understood as a perfect of certitude, indicating the certainty of the action.
25 tn Heb “the tent of assembly.”
26 tn Heb “and the land was subdued before them.”
29 tn Heb “the tent of assembly.”
30 tn Heb “and the land was subdued before them.”
33 tn Heb “there were left among the sons of Israel who had not divided up their inheritance seven tribes.”
37 tn The words “he says” are supplied in the translation for clarification.
38 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
39 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
40 tn Or “among.”
41 tn Or “in.”
41 tn Heb “lays bare”; NLT “will demonstrate.”
42 tn Heb “his holy arm.” This is a metonymy for his power.
43 tn Heb “the remote regions,” which here stand for the extremities and everything in between.
44 tn Heb “the deliverance of our God.” “God” is a subjective genitive here.
45 tn Aram “from me is placed an edict.”
46 tn Aram “speaks negligence.”
49 tn Aram “until the end.”
53 tn Aram “hand.”