Exodus 15:6-7

15:6 Your right hand, O Lord, was majestic ¹  in power,

your right hand, O Lord, shattered the enemy.

15:7 In the abundance of your majesty ²  you have overthrown ³ 

those who rise up against you. ⁴ 

You sent forth ⁵  your wrath; ⁶ 

it consumed them ⁷  like stubble.

Exodus 15:12-13

15:12 You stretched out your right hand,

the earth swallowed them. ⁸ 

15:13 By your loyal love you will lead ⁹  the people whom ¹⁰  you have redeemed;

you will guide ¹¹  them by your strength to your holy dwelling place.

Deuteronomy 4:34

4:34 Or has God ¹²  ever before tried to deliver ¹³  a nation from the middle of another nation, accompanied by judgments, ¹⁴  signs, wonders, war, strength, power, ¹⁵  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Psalms 52:9

52:9 I will continually ¹⁶  thank you when ¹⁷  you execute judgment; ¹⁸ 

I will rely ¹⁹  on you, ²⁰  for your loyal followers know you are good. ²¹ 

Psalms 63:5

63:5 As if with choice meat ²²  you satisfy my soul. ²³ 

My mouth joyfully praises you, ²⁴ 

Psalms 89:13

89:13 Your arm is powerful,

your hand strong,

your right hand ²⁵  victorious. ²⁶ 

Psalms 98:1

Psalm 98 ²⁷ 

A psalm.

98:1 Sing to the Lord a new song, ²⁸ 

for he performs ²⁹  amazing deeds!

His right hand and his mighty arm

accomplish deliverance. ³⁰ 

Psalms 118:15

118:15 They celebrate deliverance in the tents of the godly. ³¹ 

The Lord’s right hand conquers, ³² 

Isaiah 40:10

40:10 Look, the sovereign Lord comes as a victorious warrior; ³³ 

his military power establishes his rule. ³⁴ 

Look, his reward is with him;

his prize goes before him. ³⁵ 

Isaiah 51:9

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ³⁶ 

Wake up as in former times, as in antiquity!

Did you not smash ³⁷  the Proud One? ³⁸ 

Did you not ³⁹  wound the sea monster? ⁴⁰ 

Isaiah 52:10

52:10 The Lord reveals ⁴¹  his royal power ⁴² 

in the sight of all the nations;

the entire ⁴³  earth sees

our God deliver. ⁴⁴ 

Isaiah 63:12

63:12 the one who made his majestic power available to Moses, ⁴⁵ 

who divided the water before them,

gaining for himself a lasting reputation, ⁴⁶ 

Revelation 18:8

18:8 For this reason, she will experience her plagues ⁴⁷  in a single day: disease, ⁴⁸  mourning, ⁴⁹  and famine, and she will be burned down ⁵⁰  with fire, because the Lord God who judges her is powerful!”

[15:6]  ¹ tn The form נֶאְדָּרִי (ne’dari) may be an archaic infinitive with the old ending i, used in place of the verb and meaning “awesome.” Gesenius says that the vowel ending may be an old case ending, especially when a preposition is inserted between the word and its genitive (GKC 253 §90.l), but he suggests a reconstruction of the form.

[15:7]  ² sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ³ tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

[15:7]  ⁴ tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

[15:7]  ⁵ sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

[15:7]  ⁶ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ⁷ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).

[15:12]  ⁸ tn The verb is the prefixed conjugation, the preterite without the vav consecutive. The subject, the “earth,” must be inclusive of the sea, or it may indicate the grave or Sheol; the sea drowned them. Some scholars wish to see this as a reference to Dathan and Abiram, and therefore evidence of a later addition or compilation. It fits this passage well, however.

[15:13]  ⁹ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ¹⁰ tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ¹¹ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[4:34]  ¹² tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).

[4:34]  ¹³ tn Heb “tried to go to take for himself.”

[4:34]  ¹⁴ tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).

[4:34]  ¹⁵ tn Heb “by strong hand and by outstretched arm.”

[52:9]  ¹⁶ tn Or, hyperbolically, “forever.”

[52:9]  ¹⁷ tn Or “for.”

[52:9]  ¹⁸ tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.

[52:9]  ¹⁹ tn Or “wait.”

[52:9]  ²⁰ tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.

[52:9]  ²¹ tn Heb “for it is good in front of your loyal followers.”

[63:5]  ²² tn Heb “like fat and fatness.”

[63:5]  ²³ tn Or “me.”

[63:5]  ²⁴ tn Heb “and [with] lips of joy my mouth praises.”

[89:13]  ²⁵ sn The Lord’s arm, hand, and right hand all symbolize his activities, especially his exploits in war.

[89:13]  ²⁶ tn Heb “is lifted up.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:42; 118:16).

[98:1]  ²⁷ sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.

[98:1]  ²⁸ sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.

[98:1]  ²⁹ tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.

[98:1]  ³⁰ tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.

[118:15]  ³¹ tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”

[118:15]  ³² tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13).

[40:10]  ³³ tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.

[40:10]  ³⁴ tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

[40:10]  ³⁵ tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

[51:9]  ³⁶ tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ³⁷ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ³⁸ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ³⁹ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ⁴⁰ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[52:10]  ⁴¹ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ⁴² tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ⁴³ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ⁴⁴ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[63:12]  ⁴⁵ tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”

[63:12]  ⁴⁶ tn Heb “making for himself a lasting name.”

[18:8]  ⁴⁷ tn Grk “For this reason, her plagues will come.”

[18:8]  ⁴⁸ tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[18:8]  ⁴⁹ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

[18:8]  ⁵⁰ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.