Isaiah 25:4

25:4 For you are a protector for the poor,

a protector for the needy in their distress,

a shelter from the rainstorm,

a shade from the heat.

Though the breath of tyrants ¹  is like a winter rainstorm, ² 

Isaiah 26:3-4

26:3 You keep completely safe the people who maintain their faith,

for they trust in you. ³ 

26:4 Trust in the Lord from this time forward, ⁴ 

even in Yah, the Lord, an enduring protector! ⁵ 

Isaiah 45:24

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ⁶ 

All who are angry at him will cower before him. ⁷ 

Isaiah 56:2

56:2 The people who do this will be blessed, ⁸ 

the people who commit themselves to obedience, ⁹ 

who observe the Sabbath and do not defile it,

who refrain from doing anything that is wrong. ¹⁰ 

Isaiah 64:7

64:7 No one invokes ¹¹  your name,

or makes an effort ¹²  to take hold of you.

For you have rejected us ¹³ 

and handed us over to our own sins. ¹⁴ 

Joshua 9:24-25

9:24 They said to Joshua, “It was carefully reported to your subjects ¹⁵  how the Lord your God commanded Moses his servant to assign you the whole land and to destroy all who live in the land from before you. Because of you we were terrified ¹⁶  we would lose our lives, so we did this thing. 9:25 So now we are in your power. ¹⁷  Do to us what you think is good and appropriate. ¹⁸ 

Joshua 10:6

10:6 The men of Gibeon sent this message to Joshua at the camp in Gilgal, “Do not abandon ¹⁹  your subjects! ²⁰  Rescue us! Help us! For all the Amorite kings living in the hill country are attacking us.” ²¹ 

Job 22:21

22:21 “Reconcile yourself ²²  with God, ²³ 

and be at peace ²⁴  with him;

in this way your prosperity will be good.

Luke 13:34

13:34 O Jerusalem, Jerusalem, ²⁵  you who kill the prophets and stone those who are sent to you! ²⁶  How often I have longed ²⁷  to gather your children together as a hen gathers her chicks under her wings, but ²⁸  you would have none of it! ²⁹ 

Luke 14:32

14:32 If he cannot succeed, ³⁰  he will send a representative ³¹  while the other is still a long way off and ask for terms of peace. ³² 

Luke 19:42

19:42 saying, “If you had only known on this day, ³³  even you, the things that make for peace! ³⁴  But now they are hidden ³⁵  from your eyes.

Hebrews 6:18

6:18 so that we who have found refuge in him ³⁶  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

[25:4]  ¹ tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”

[25:4]  ² tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.

[26:3]  ³ 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]  ⁴ 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]  ⁵ 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 (1QIsa^a) confirms the MT reading as well.

[45:24]  ⁶ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ⁷ tn Heb “will come to him and be ashamed.”

[56:2]  ⁸ tn Heb “blessed is the man who does this.”

[56:2]  ⁹ tn Heb “the son of mankind who takes hold of it.”

[56:2]  ¹⁰ tn Heb and who keeps his hand from doing any evil.”

[64:7]  ¹¹ tn Or “calls out in”; NASB, NIV, NRSV “calls on.”

[64:7]  ¹² tn Or “rouses himself”; NASB “arouses himself.”

[64:7]  ¹³ tn Heb “for you have hidden your face from us.”

[64:7]  ¹⁴ tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattÿmugenu) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattÿmogÿgenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattÿmaggÿnenu, “and you handed us over”). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root מִגֵּן (miggen, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.

[9:24]  ¹⁵ tn Heb “your servants.”

[9:24]  ¹⁶ tn Or “we were very afraid.”

[9:25]  ¹⁷ tn Heb “so now, look, we are in your hand.”

[9:25]  ¹⁸ tn Heb “according to what is good and according to what is upright in your eyes to do us, do.”

[10:6]  ¹⁹ tn Heb “do not let your hand drop from us.”

[10:6]  ²⁰ tn Heb “your servants!”

[10:6]  ²¹ tn Heb “have gathered against us.”

[22:21]  ²² tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21,” JNES 20 [1961]: 258-59).

[22:21]  ²³ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[22:21]  ²⁴ tn The two imperatives in this verse imply a relationship of succession and not consequence.

[13:34]  ²⁵ sn The double use of the city’s name betrays intense emotion.

[13:34]  ²⁶ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ²⁷ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ²⁹ tn Grk “you were not willing.”

[14:32]  ³⁰ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ³¹ tn Grk “a messenger.”

[14:32]  ³² sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[19:42]  ³³ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ³⁴ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ³⁵ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[6:18]  ³⁶ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.