Discovery Box2 Chronicles 32:8
Context32:8 He has with him mere human strength, 1 but the Lord our God is with us to help us and fight our battles!” The army 2 was encouraged by the words of King Hezekiah of Judah.
2 Chronicles 32:1
Context32:1 After these faithful deeds were accomplished, King Sennacherib of Assyria invaded Judah. He besieged the fortified cities, intending to seize them. 3
2 Chronicles 17:1
Context17:1 His son Jehoshaphat replaced him as king and solidified his rule over Israel. 4
2 Chronicles 17:1
Context17:1 His son Jehoshaphat replaced him as king and solidified his rule over Israel. 5
Psalms 37:5
Context37:5 Commit your future to the Lord! 6
Trust in him, and he will act on your behalf. 7
Proverbs 18:10
Context18:10 The name of the Lord 8 is like 9 a strong tower; 10
the righteous person runs 11 to it and is set safely on high. 12
Isaiah 26:3-4
Context26:3 You keep completely safe the people who maintain their faith,
for they trust in you. 13
26:4 Trust in the Lord from this time forward, 14
even in Yah, the Lord, an enduring protector! 15
Isaiah 41:10-14
Context41:10 Don’t be afraid, for I am with you!
Don’t be frightened, for I am your God! 16
I strengthen you –
yes, I help you –
yes, I uphold you with my saving right hand! 17
41:11 Look, all who were angry at you will be ashamed and humiliated;
your adversaries 18 will be reduced to nothing 19 and perish.
41:12 When you will look for your opponents, 20 you will not find them;
your enemies 21 will be reduced to absolutely nothing.
41:13 For I am the Lord your God,
the one who takes hold of your right hand,
who says to you, ‘Don’t be afraid, I am helping you.’
41:14 Don’t be afraid, despised insignificant Jacob, 22
men of 23 Israel.
I am helping you,” says the Lord,
your protector, 24 the Holy One of Israel. 25
John 14:1
Context14:1 “Do not let your hearts be distressed. 26 You believe in God; 27 believe also in me.
John 14:27
Context14:27 “Peace I leave with you; 28 my peace I give to you; I do not give it 29 to you as the world does. 30 Do not let your hearts be distressed or lacking in courage. 31
Romans 8:31
Context8:31 What then shall we say about these things? If God is for us, who can be against us?
[32:8] 1 tn Heb “With him is an arm of flesh.”
[32:1] 3 tn Heb “and he said to break into them for himself.”
[17:1] 4 tn Heb “and strengthened himself over Israel.”
[17:1] 5 tn Heb “and strengthened himself over Israel.”
[37:5] 6 tn Heb “roll your way upon the
[37:5] 7 tn Heb “he will act.” Verse 6 explains what is meant; the
[18:10] 8 sn The “name of the
[18:10] 9 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[18:10] 10 tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.
[18:10] 11 sn The metaphor of “running” to the
[18:10] 12 tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust – security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.
[26:3] 13 tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.
[26:4] 14 tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.
[26:4] 15 tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsaa) confirms the MT reading as well.
[41:10] 16 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] 17 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.).
[41:11] 18 tn Heb “the men of your strife”; NASB “those who contend with you.”
[41:11] 19 tn Heb “like nothing”; NAB “come to nought.”
[41:12] 20 tn Heb “the men of your struggle”; NASB “those who quarrel with you.”
[41:12] 21 tn Heb “the men of your battle”; NAB “who do battle with you.”
[41:14] 22 tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.
[41:14] 23 tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”
[41:14] 24 tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.
[41:14] 25 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[14:1] 26 sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.
[14:1] 27 tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”
[14:27] 28 sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.
[14:27] 29 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
[14:27] 30 tn Grk “not as the world gives do I give to you.”
