2 Chronicles 16:8-9

16:8 Did not the Cushites and Libyans have a huge army with chariots and a very large number of horsemen? But when you relied on the Lord, he handed them over to you! 16:9 Certainly ¹  the Lord watches the whole earth carefully ²  and is ready to strengthen those who are devoted to him. ³  You have acted foolishly in this matter; from now on you will have war.

2 Chronicles 20:20

20:20 Early the next morning they marched out to the Desert of Tekoa. When they were ready to march, Jehoshaphat stood up and said: “Listen to me, you people of Judah ⁴  and residents of Jerusalem! Trust in the Lord your God and you will be safe! ⁵  Trust in the message of his prophets and you will win.”

2 Chronicles 20:2

20:2 Messengers ⁶  arrived and reported to Jehoshaphat, “A huge army is attacking you from the other side of the Dead Sea, ⁷  from the direction of Edom. ⁸  Look, they are in Hazezon Tamar (that is, En Gedi).”

2 Chronicles 18:5

18:5 So the king of Israel assembled 400 prophets and asked them, “Should we attack Ramoth Gilead or not?” ⁹  They said, “Attack! God ¹⁰  will hand it over to the king.”

2 Chronicles 18:1

Jehoshaphat Allies with Ahab

18:1 Jehoshaphat was very wealthy and greatly respected. He made an alliance by marriage with Ahab,

2 Chronicles 5:1

5:1 When Solomon had finished constructing the Lord’s temple, he put the holy items that belonged to his father David (the silver, gold, and all the other articles) in the treasuries of God’s temple.

Psalms 22:4-5

22:4 In you our ancestors ¹¹  trusted;

they trusted in you ¹²  and you rescued them.

22:5 To you they cried out, and they were saved;

in you they trusted and they were not disappointed. ¹³ 

Psalms 146:5

146:5 How blessed is the one whose helper is the God of Jacob,

whose hope is in the Lord his God,

Daniel 3:28

3:28 Nebuchadnezzar exclaimed, ¹⁴  “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel ¹⁵  and has rescued his servants who trusted in him, ignoring ¹⁶  the edict of the king and giving up their bodies rather than ¹⁷  serve or pay homage to any god other than their God!

Nahum 1:7

1:7 The Lord is good ¹⁸  –

indeed, ¹⁹  he is a fortress ²⁰  in time of distress, ²¹ 

and he protects ²²  those who seek refuge ²³  in him.

Ephesians 1:12

1:12 so that we, who were the first to set our hope ²⁴  on Christ, ²⁵  would be to the praise of his glory.

[16:9]  ¹ tn Or “for.”

[16:9]  ² tn Heb “the eyes of the Lord move quickly through all the earth.”

[16:9]  ³ tn Heb “to strengthen himself with their heart, [the one] complete toward him.”

[20:20]  ⁴ tn Heb “O Judah.” The words “you people of” are supplied in the translation for clarity. See the note on the word “Judah” in v. 15.

[20:20]  ⁵ tn There is a wordplay in the Hebrew text. The Hiphil verb form הַאֲמִינוּ (ha’aminu, “trust”) and the Niphal form תֵאָמֵנוּ (te’amenu, “you will be safe”) come from the same verbal root (אָמַן, ’aman).

[20:2]  ⁶ tn Heb “they”; the implied referent (messengers) has been specified in the translation for clarity.

[20:2]  ⁷ tn Heb “the Sea”; in context (“from the direction of Edom”) this must refer to the Dead Sea, which has been specified in the translation for clarity (cf. NEB, NLT).

[20:2]  ⁸ tc Most Hebrew mss read “from Aram” (i.e., Syria), but this must be a corruption of “Edom,” which is the reading of the LXX and Vulgate.

[18:5]  ⁹ tn Heb “Should we go against Ramoth Gilead for war or should I refrain?”

[18:5]  ¹⁰ tn Though Jehoshaphat had requested an oracle from “the Lord” (יְהוָה, yÿhvah, “Yahweh”), the Israelite prophets stop short of actually using this name and substitute the title הָאֱלֹהִים (ha’elohim, “the God”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7-8). He seems to doubt that the 400 are genuine prophets of the Lord.

[22:4]  ¹¹ tn Heb “fathers.”

[22:4]  ¹² tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).

[22:5]  ¹³ tn Or “were not ashamed.”

[3:28]  ¹⁴ tn Aram “answered and said.”

[3:28]  ¹⁵ sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).

[3:28]  ¹⁶ tn Aram “they changed” or “violated.”

[3:28]  ¹⁷ tn Aram “so that they might not.”

[1:7]  ¹⁸ tn The Masoretic disjunctive accent marker (zaqeph parvum) divides the lines here. Most English versions reflect this line division (KJV, RSV, NASB, NIV, NRSV, NKJV). Some extend the line: “Yahweh is better than a fortress” (NJB); “The Lord is good to those who hope in him” (NJPS); and “The Lord is good to those who trust him” (NEB). This issue is complicated by the textual problems in this verse.

[1:7]  ¹⁹ tn The preposition לְ (lamed) probably functions in an emphatic asseverative sense, suggested by D. L. Christensen, “The Acrostic of Nahum Reconsidered,” ZAW 87 (1975): 22. This explains the preceding statement: the Lord is good to his people (1:7a) because – like a fortress – he protects them in time of distress (1:7b).

[1:7]  ²⁰ tc Some ancient versions read, “The Lord is good to those who trust him.” The MT reads לְמָעוֹז (lÿma’oz, “a fortress”): the noun מָעוֹז (ma’oz, “fortress”) with the preposition לְ (lÿ, see below). However, the LXX reflects the reading לְמֵעִיז (lÿme’iz, “to those who trust [him]”): the Hiphil participle from עוּז (’uz, “seek refuge”) with the preposition לְ. The variants involve only different vocalizations and the common confusion of vav (ו) with yod. Most English versions follow the traditional Hebrew reading (KJV, RSV, NASB, NIV, NRSV, NKJV); however, several others follow the alternate Greek reading (NEB, NJPS). The BHS editors and several other scholars favor the LXX tradition; however, the Masoretic tradition has been defended by others. The Masoretic tradition is supported by the Dead Sea Scrolls (4QpNah). The problem with the LXX reading is the absence of the direct object in the Hebrew text; the LXX is forced to supply the direct object αὐτόν (auton, “him”; for a similar addition of the direct object αὐτόν by the LXX, see Amos 9:12). The main objection to the MT reading לְמָעוֹז (“a fortress”) is that לְ is hard to explain. However, לְ may be taken in a comparative sense (Cathcart: “Yahweh is better than a fortress in time of distress”) or an asseverative sense (Christensen: “Yahweh is good; indeed, a fortress in time of distress”). See K. J. Cathcart, Nahum in the Light of Northwest Semitic (BibOr), 55; idem, “More Philological Studies in Nahum,” JNSL 7 (1979): 4; D. L. Christensen, “The Acrostic of Nahum Reconsidered,” ZAW 87 (1975): 22. Elsewhere, the Lord is commonly portrayed as a “fortress” (מָעוֹז) protecting his people (Pss 27:1; 28:8; 31:3, 5; 37:39; 43:2; 52:9; Isa 17:10; 25:4; 27:5; Joel 4:16; Jer 16:19; Neh 8:10; Prov 10:29).

[1:7]  ²¹ sn The phrase “time of distress” (בְּיוֹם צָרָה) refers to situations in which God’s people are oppressed by enemy armies (Isa 33:2; Jer 14:8; 15:11; 16:19; Obad 12; Pss 20:2; 37:39). Nahum may be alluding to recent Assyrian invasions of Judah, such as Sennacherib’s devastating invasion in 701 b.c., in which the Lord protected the remnant within the fortress walls of Jerusalem (2 Kgs 18-19; 2 Chr 32; Isa 36-37).

[1:7]  ²² tn Heb “he knows” or “he recognizes.” The basic meaning of the verb יָדַע (yada’) is “to know,” but it may denote “to take care of someone” or “to protect” (HALOT 391 s.v.; see Gen 39:6; Job 9:21; Ps 31:8). Most English versions render it as “know” here (KJV, RSV, NASB, NKJV) but at least two recognize the nuance “protect” (NRSV, NIV [which reads “cares for”]). It often refers to God protecting and caring for his people (2 Sam 7:20; Ps 144:3). When the subject is a king (suzerain) and the object is a servant (vassal), it often has covenantal overtones. In several ancient Near Eastern languages this term depicts the king (suzerain) recognizing his treaty obligation to protect and rescue his servant (vassal) from its enemies. For example, a letter from Abdi-Ashirta governor of Ammuru to the Egyptian king Amenophis III ends with a plea for protection from the raids of the Mittani: “May the king my lord know [= protect] me” (yi-da-an-ni; EA 60:30-32). Similarly, in the treaty between Muwattallis and Alaksandus, the Hittite suzerain assures his vassal that in case he was attacked, “As he is an enemy of you, even so he is an enemy to the Sun; I the Sun, will know [= “protect”] only you, Alaksandus” (see H. B. Huffmon, “The Treaty Background of Hebrew YADA`,” BASOR 181 (1966): 31-37; idem, “A Further Note on the Treaty Background of Hebrew YADA`,” BASOR 184 (1966): 36-38.

[1:7]  ²³ tn Or “those who trust in him” (NIV); NAB “those who have recourse to him.”

[1:12]  ²⁴ tn Or “who had already hoped.”

[1:12]  ²⁵ tn Or “the Messiah.”