25:19 “‘The land will give its fruit and you may eat until you are satisfied, 3 and you may live securely in the land.
33:27 The everlasting God is a refuge,
and underneath you are his eternal arms; 10
he has driven out enemies before you,
and has said, “Destroy!”
33:28 Israel lives in safety,
the fountain of Jacob is quite secure, 11
in a land of grain and new wine;
indeed, its heavens 12 rain down dew. 13
33:29 You have joy, Israel! Who is like you?
You are a people delivered by the Lord,
your protective shield
and your exalted sword.
May your enemies cringe before you;
may you trample on their backs.
34:25 “‘I will make a covenant of peace with them and will rid the land of wild beasts, so that they can live securely 14 in the wilderness and even sleep in the woods. 15
2:18 “At that time 16 I will make a covenant for them with the wild animals,
the birds of the air, and the creatures that crawl on the ground.
I will abolish 17 the warrior’s bow and sword
– that is, every weapon of warfare 18 – from the land,
and I will allow them to live securely.” 19
1 tn Heb “And you shall keep and do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8, etc.).
2 tn Heb “and you shall dwell on the land to security.”
3 tn Heb “eat to satisfaction”; KJV, ASV “ye shall eat your fill.”
4 tn Heb “will reach for you the vintage season.”
5 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
6 tn Heb “to satisfaction”; KJV, ASV, NASB “to the full.”
7 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
8 tn Heb “the
9 tn In the Hebrew text vv. 10-11 are one long, complex sentence. For stylistic reasons the translation divides this into two sentences.
10 tn Heb “and from under, arms of perpetuity.” The words “you” and “his” are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: “He spread out the primeval tent; he extended the ancient canopy” (NAB); “He subdues the ancient gods, shatters the forces of old” (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the
11 tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.
12 tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
13 tn Or perhaps “drizzle, showers.” See note at Deut 32:2.
14 tn The phrase “live securely” occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5-6).
15 sn The woods were typically considered to be places of danger (Ps 104:20-21; Jer 5:6).
16 tn Heb “And in that day” (so KJV, ASV).
17 tn Heb “I will break”; NAB “I will destroy”; NCV “I will smash”; NLT “I will remove.”
18 tn Heb “bow and sword and warfare.” The first two terms in the triad וְקֶשֶׁת וְחֶרֶב וּמִלְחָמָה (vÿqeshet vÿkherev umilkhamah, literally, “bow and sword and warfare”) are examples of synecdoche of specific (bow and sword) for general (weapons of war, so CEV). However, they might be examples of metonymy (bow and sword) of association (warfare).
19 tn Heb “and I will cause them to lie down in safety.” The causative nuance (“will make them”) is retained in several English versions (e.g., KJV, ASV, NASB, NRSV).
20 tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).
21 sn A quotation from Ps 44:22.
22 tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”
23 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
24 tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).