Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ¹  and to cause you to stand, rejoicing, ²  without blemish ³  before his glorious presence, ⁴ 

Job 34:29

34:29 But if God ⁵  is quiet, who can condemn ⁶  him?

If he hides his face, then who can see him?

Yet ⁷  he is over the individual and the nation alike, ⁸ 

Isaiah 26:12

26:12 O Lord, you make us secure, ⁹ 

for even all we have accomplished, you have done for us. ¹⁰ 

Isaiah 45:7

45:7 I am ¹¹  the one who forms light

and creates darkness; ¹² 

the one who brings about peace

and creates calamity. ¹³ 

I am the Lord, who accomplishes all these things.

Isaiah 57:19

57:19 I am the one who gives them reason to celebrate. ¹⁴ 

Complete prosperity ¹⁵  is available both to those who are far away and those who are nearby,”

says the Lord, “and I will heal them.

Isaiah 66:12

66:12 For this is what the Lord says:

“Look, I am ready to extend to her prosperity that will flow like a river,

the riches of nations will flow into her like a stream that floods its banks. ¹⁶ 

You will nurse from her breast ¹⁷  and be carried at her side;

you will play on her knees.

Haggai 2:9

2:9 ‘The future splendor of this temple will be greater than that of former times,’ ¹⁸  the Lord who rules over all declares, ‘and in this place I will give peace.’” ¹⁹ 

[1:24]  ¹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ² tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ³ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ⁴ tn Or “in the presence of his glory,” “before his glory.”

[34:29]  ⁵ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:29]  ⁶ tn The verb in this position is somewhat difficult, although it does make good sense in the sentence – it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.

[34:29]  ⁷ tn The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).

[34:29]  ⁸ tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”

[26:12]  ⁹ tn Heb “O Lord, you establish peace for us.”

[26:12]  ¹⁰ tc Some suggest emending גַּם כָּל (gam kol, “even all”) to כִּגְמֻל (kigmul, “according to the deed[s] of”) One might then translate “for according to what our deeds deserve, you have acted on our behalf.” Nevertheless, accepting the MT as it stands, the prophet affirms that Yahweh deserved all the credit for anything Israel had accomplished.

[45:7]  ¹¹ tn The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6.

[45:7]  ¹² tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.”

[45:7]  ¹³ sn This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).

[57:19]  ¹⁴ tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).

[57:19]  ¹⁵ tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.

[66:12]  ¹⁶ tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”

[66:12]  ¹⁷ tn The words “from her breast” are supplied in the translation for clarification (see v. 11).

[2:9]  ¹⁸ tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”

[2:9]  ¹⁹ tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).