Exodus 14:13

14:13 Moses said to the people, “Do not fear! ¹  Stand firm ²  and see ³  the salvation ⁴  of the Lord that he will provide ⁵  for you today; for the Egyptians that you see today you will never, ever see again. ⁶ 

Numbers 23:23

23:23 For there is no spell against ⁷  Jacob,

nor is there any divination against Israel.

At this time ⁸  it must be said ⁹  of Jacob

and of Israel, ‘Look at ¹⁰  what God has done!’

Deuteronomy 32:39

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ¹¹ 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ¹²  my power.

Deuteronomy 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ¹³ 

as rain drops upon the grass,

and showers upon new growth.

Deuteronomy 7:2

7:2 and he ¹⁴  delivers them over to you and you attack them, you must utterly annihilate ¹⁵  them. Make no treaty ¹⁶  with them and show them no mercy!

Deuteronomy 7:19

7:19 the great judgments ¹⁷  you saw, the signs and wonders, the strength and power ¹⁸  by which he ¹⁹  brought you out – thus the Lord your God will do to all the people you fear.

Deuteronomy 7:2

7:2 and he ²⁰  delivers them over to you and you attack them, you must utterly annihilate ²¹  them. Make no treaty ²²  with them and show them no mercy!

Deuteronomy 20:17

20:17 Instead you must utterly annihilate them ²³  – the Hittites, ²⁴  Amorites, ²⁵  Canaanites, ²⁶  Perizzites, ²⁷  Hivites, ²⁸  and Jebusites ²⁹  – just as the Lord your God has commanded you,

Psalms 12:5

12:5 “Because of the violence done to the oppressed, ³⁰ 

because of the painful cries ³¹  of the needy,

I will spring into action,” ³²  says the Lord.

“I will provide the safety they so desperately desire.” ³³ 

[14:13]  ¹ tn The use of אַל (’al) with the jussive has the force of “stop fearing.” It is a more immediate negative command than לֹא (lo’) with the imperfect (as in the Decalogue).

[14:13]  ² tn The force of this verb in the Hitpael is “to station oneself” or “stand firm” without fleeing.

[14:13]  ³ tn The form is an imperative with a vav (ו). It could also be rendered “stand firm and you will see” meaning the result, or “stand firm that you may see” meaning the purpose.

[14:13]  ⁴ tn Or “victory” (NAB) or “deliverance” (NIV, NRSV).

[14:13]  ⁵ tn Heb “do,” i.e., perform or accomplish.

[14:13]  ⁶ tn The construction uses a verbal hendiadys consisting of a Hiphil imperfect (“you will not add”) and a Qal infinitive construct with a suffix (“to see them”) – “you will no longer see them.” Then the clause adds “again, for ever.”

[23:23]  ⁷ tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ⁸ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ⁹ tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ¹⁰ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[32:39]  ¹¹ tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation for clarity.

[32:39]  ¹² tn Heb “deliver from” (so NRSV, NLT).

[32:2]  ¹³ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[7:2]  ¹⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:2]  ¹⁵ tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”

[7:2]  ¹⁶ tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”

[7:19]  ¹⁷ tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.

[7:19]  ¹⁸ tn Heb “the strong hand and outstretched arm.” See 4:34.

[7:19]  ¹⁹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:2]  ²⁰ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:2]  ²¹ tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”

[7:2]  ²² tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”

[20:17]  ²³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “utterly.” Cf. CEV “completely wipe out.”

[20:17]  ²⁴ sn Hittite. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).

[20:17]  ²⁵ sn Amorite. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

[20:17]  ²⁶ sn Canaanite. These were the indigenous peoples of the land of Palestine, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.

[20:17]  ²⁷ sn Perizzite. This probably refers to a subgroup of Canaanites (Gen 13:7; 34:30).

[20:17]  ²⁸ sn Hivite. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on “Horites” in Deut 2:12).

[20:17]  ²⁹ tc The LXX adds “Girgashites” here at the end of the list in order to list the full (and usual) complement of seven (see note on “seven” in Deut 7:1).

[12:5]  ³⁰ tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.

[12:5]  ³¹ tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).

[12:5]  ³² tn Heb “I will rise up.”

[12:5]  ³³ tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the Lord would be promising protection to those who have the courage to support the oppressed in the court of law. However, the first part of the verse focuses on the oppressed, not their advocates.