Isaiah 45:17

45:17 Israel will be delivered once and for all by the Lord; ¹ 

you will never again be ashamed or humiliated. ² 

Isaiah 45:24

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ³ 

All who are angry at him will cower before him. ⁴ 

Isaiah 63:1

The Victorious Divine Warrior

63:1 Who is this who comes from Edom, ⁵ 

dressed in bright red, coming from Bozrah? ⁶ 

Who ⁷  is this one wearing royal attire, ⁸ 

who marches confidently ⁹  because of his great strength?

“It is I, the one who announces vindication,

and who is able to deliver!” ¹⁰ 

Job 9:19

9:19 If it is a matter of strength, ¹¹ 

most certainly ¹²  he is the strong one!

And if it is a matter of justice,

he will say, ‘Who will summon me?’ ¹³ 

Psalms 46:1

Psalm 46 ¹⁴ 

For the music director; by the Korahites; according to the alamoth style; ¹⁵  a song.

46:1 God is our strong refuge; ¹⁶ 

he is truly our helper in times of trouble. ¹⁷ 

Psalms 62:11

62:11 God has declared one principle;

two principles I have heard: ¹⁸ 

God is strong, ¹⁹ 

Psalms 66:7

66:7 He rules ²⁰  by his power forever;

he watches ²¹  the nations.

Stubborn rebels should not exalt ²²  themselves. (Selah)

Psalms 93:1

Psalm 93 ²³ 

93:1 The Lord reigns!

He is robed in majesty,

the Lord is robed,

he wears strength around his waist. ²⁴ 

Indeed, the world is established, it cannot be moved.

Psalms 125:1

Psalm 125 ²⁵ 

A song of ascents. ²⁶ 

125:1 Those who trust in the Lord are like Mount Zion;

it cannot be upended and will endure forever.

Matthew 6:13

6:13 And do not lead us into temptation, ²⁷  but deliver us from the evil one. ²⁸ 

Matthew 28:18

28:18 Then Jesus came up and said to them, ²⁹  “All authority in heaven and on earth has been given to me.

Philippians 4:13

4:13 I am able to do all things ³⁰  through the one ³¹  who strengthens me.

[45:17]  ¹ tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”

[45:17]  ² tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”

[45:24]  ³ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ⁴ tn Heb “will come to him and be ashamed.”

[63:1]  ⁵ sn Edom is here an archetype for the Lord’s enemies. See 34:5.

[63:1]  ⁶ tn Heb “[in] bright red garments, from Bozrah.”

[63:1]  ⁷ tn The interrogative particle is understood by ellipsis; note the first line of the verse.

[63:1]  ⁸ tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”

[63:1]  ⁹ tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).

[63:1]  ¹⁰ tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”

[9:19]  ¹¹ tn The MT has only “if of strength.”

[9:19]  ¹² tn “Most certainly” translates the particle הִנֵּה (hinneh).

[9:19]  ¹³ tn The question could be taken as “who will summon me?” (see Jer 49:19 and 50:44). This does not make immediate sense. Some have simply changed the suffix to “who will summon him.” If the MT is retained, then supplying something like “he will say” could make the last clause fit the whole passage. Another option is to take it as “Who will reveal it to me?” – i.e., Job could be questioning his friends’ qualifications for being God’s emissaries to bring God’s charges against him (cf. KJV, NKJV; and see 10:2 where Job uses the same verb in the Hiphil to request that God reveal what his sin has been that has led to his suffering).

[46:1]  ¹⁴ sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

[46:1]  ¹⁵ sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.

[46:1]  ¹⁶ tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”

[46:1]  ¹⁷ tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.

[62:11]  ¹⁸ tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).

[62:11]  ¹⁹ tn Heb “that strength [belongs] to God.”

[66:7]  ²⁰ tn Heb “[the] one who rules.”

[66:7]  ²¹ tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.

[66:7]  ²² tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.

[93:1]  ²³ sn Psalm 93. The psalmist affirms that the Lord is the king of the universe who preserves order and suppresses the destructive forces in the world.

[93:1]  ²⁴ sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.

[125:1]  ²⁵ sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.

[125:1]  ²⁶ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[6:13]  ²⁷ tn Or “into a time of testing.”

[6:13]  ²⁸ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[28:18]  ²⁹ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:13]  ³⁰ tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ³¹ tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א² D² [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.