Discovery BoxPsalms 27:1
ContextBy David.
27:1 The Lord delivers and vindicates me! 2
I fear no one! 3
The Lord protects my life!
I am afraid of no one! 4
Psalms 46:7
Context46:7 The Lord who commands armies is on our side! 5
The God of Jacob 6 is our protector! 7 (Selah)
Psalms 46:11
Context46:11 The Lord who commands armies is on our side! 8
The God of Jacob 9 is our protector! 10 (Selah)
Psalms 54:4
Context54:4 Look, God is my deliverer! 11
The Lord is among those who support me. 12
Psalms 56:9
Context56:9 My enemies will turn back when I cry out to you for help; 13
I know that God is on my side. 14
Psalms 118:6-7
Context118:6 The Lord is on my side, 15 I am not afraid!
What can people do to me? 16
118:7 The Lord is on my side 17 as my helper. 18
I look in triumph on those who hate me.
Exodus 15:1
Context15:1 19 Then Moses and the Israelites sang 20 this song to the Lord. They said, 21
“I will sing 22 to the Lord, for he has triumphed gloriously, 23
the horse and its rider 24 he has thrown into the sea.
Isaiah 8:9-10
Context8:9 You will be broken, 25 O nations;
you will be shattered! 26
Pay attention, all you distant lands of the earth!
Get ready for battle, and you will be shattered!
Get ready for battle, and you will be shattered! 27
8:10 Devise your strategy, but it will be thwarted!
Issue your orders, but they will not be executed! 28
For God is with us! 29
Romans 8:31
Context8:31 What then shall we say about these things? If God is for us, who can be against us?
Hebrews 13:5-6
Context13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” 30 13:6 So we can say with confidence, “The Lord is my helper, and 31 I will not be afraid. What can man do to me?” 32
[27:1] 1 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
[27:1] 2 tn Heb “the
[27:1] 3 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”
[27:1] 4 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
[46:7] 5 tn Heb “the
[46:7] 6 tn That is, Israel, or Judah (see Ps 20:1).
[46:7] 7 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[46:11] 8 tn Heb “the
[46:11] 9 tn That is, Israel, or Judah (see Ps 20:1).
[46:11] 10 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[54:4] 12 tn Or “sustain my life.”
[56:9] 13 tn Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (’az, “then”) is probably used here to draw attention to the following statement.
[56:9] 14 tn Heb “this I know, that God is for me.”
[118:6] 16 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.
[118:7] 18 tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.
[15:1] 19 sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.
[15:1] 20 tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).
[15:1] 21 tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.
[15:1] 22 tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).
[15:1] 23 tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”
[15:1] 24 sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”
[8:9] 25 tn The verb רֹעוּ (ro’u) is a Qal imperative, masculine plural from רָעַע (ra’a’, “break”). Elsewhere both transitive (Job 34:24; Ps 2:9; Jer 15:12) and intransitive (Prov 25:19; Jer 11:16) senses are attested for the Qal of this verb. Because no object appears here, the form is likely intransitive: “be broken.” In this case the imperative is rhetorical (like “be shattered” later in the verse) and equivalent to a prediction, “you will be broken.” On the rhetorical use of the imperative in general, see IBHS 572 §34.4c; GKC 324 §110.c.
[8:9] 26 tn The imperatival form (Heb “be shattered”) is rhetorical and expresses the speaker’s firm conviction of the outcome of the nations’ attack. See the note on “be broken.”
[8:9] 27 tn The initial imperative (“get ready for battle”) acknowledges the reality of the nations’ hostility; the concluding imperative (Heb “be shattered”) is rhetorical and expresses the speakers’ firm conviction of the outcome of the nations’ attack. (See the note on “be broken.”) One could paraphrase, “Okay, go ahead and prepare for battle since that’s what you want to do, but your actions will backfire and you’ll be shattered.” This rhetorical use of the imperatives is comparable to saying to a child who is bent on climbing a high tree, “Okay, go ahead, climb the tree and break your arm!” What this really means is: “Okay, go ahead and climb the tree since that’s what you really want to do, but your actions will backfire and you’ll break your arm.” The repetition of the statement in the final two lines of the verse gives the challenge the flavor of a taunt (ancient Israelite “trash talking,” as it were).
[8:10] 28 tn Heb “speak a word, but it will not stand.”
[8:10] 29 sn In these vv. 9-10 the tone shifts abruptly from judgment to hope. Hostile nations like Assyria may attack God’s people, but eventually they will be destroyed, for God is with his people, sometimes to punish, but ultimately to vindicate. In addition to being a reminder of God’s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation’s future greatness in fulfillment of God’s covenantal promises. Eventually God would deliver his people from the hostile nations (vv. 9-10) through another child, an ideal Davidic ruler who would embody God’s presence in a special way (see 9:6-7). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the one whom Immanuel foreshadowed. Through the miracle of the incarnation he is literally “God with us.” Matthew realized this and applied Isaiah’s ancient prophecy of Immanuel’s birth to Jesus (Matt 1:22-23). The first Immanuel was a reminder to the people of God’s presence and a guarantee of a greater child to come who would manifest God’s presence in an even greater way. The second Immanuel is “God with us” in a heightened and infinitely superior sense. He “fulfills” Isaiah’s Immanuel prophecy by bringing the typology intended by God to realization and by filling out or completing the pattern designed by God. Of course, in the ultimate fulfillment of the type, the incarnate Immanuel’s mother must be a virgin, so Matthew uses a Greek term (παρθένος, parqenos), which carries that technical meaning (in contrast to the Hebrew word עַלְמָה [’almah], which has the more general meaning “young woman”). Matthew draws similar analogies between NT and OT events in 2:15, 18. The linking of these passages by analogy is termed “fulfillment.” In 2:15 God calls Jesus, his perfect Son, out of Egypt, just as he did his son Israel in the days of Moses, an historical event referred to in Hos 11:1. In so doing he makes it clear that Jesus is the ideal Israel prophesied by Isaiah (see Isa 49:3), sent to restore wayward Israel (see Isa 49:5, cf. Matt 1:21). In 2:18 Herod’s slaughter of the infants is another illustration of the oppressive treatment of God’s people by foreign tyrants. Herod’s actions are analogous to those of the Assyrians, who deported the Israelites, causing the personified land to lament as inconsolably as a mother robbed of her little ones (Jer 31:15).
[13:5] 30 sn A quotation from Deut 31:6, 8.
[13:6] 31 tc Some important
