Kejadian 45:5

45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, ¹  for God sent me ²  ahead of you to preserve life!

Kejadian 49:18

49:18 I wait for your deliverance, O Lord. ³ 

Keluaran 15:2

15:2 The Lord ⁴  is my strength and my song, ⁵ 

and he has become my salvation.

This is my God, and I will praise him, ⁶ 

my father’s God, and I will exalt him.

Keluaran 15:1

The Song of Triumph

15:1 ⁷ Then Moses and the Israelites sang ⁸  this song to the Lord. They said, ⁹ 

“I will sing ¹⁰  to the Lord, for he has triumphed gloriously, ¹¹ 

the horse and its rider ¹²  he has thrown into the sea.

1 Samuel 14:45

14:45 But the army said to Saul, “Should Jonathan, who won this great victory in Israel, die? May it never be! As surely as the Lord lives, not a single hair of his head will fall to the ground! For it is with the help of God that he has acted today.” So the army rescued Jonathan from death. ¹³ 

1 Samuel 14:2

14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men.

1 Raja-raja 13:5

13:5 The altar split open and the ashes ¹⁴  fell from the altar to the ground, ¹⁵  in fulfillment of the sign the prophet had announced with the Lord’s authority. ¹⁶ 

Ester 4:14

4:14 “Don’t imagine that because you are part of the king’s household you will be the one Jew ¹⁷  who will escape. If you keep quiet at this time, liberation and protection for the Jews will appear ¹⁸  from another source, ¹⁹  while you and your father’s household perish. It may very well be ²⁰  that you have achieved royal status ²¹  for such a time as this!”

Yesaya 25:9

25:9 At that time they will say, ²² 

“Look, here ²³  is our God!

We waited for him and he delivered us.

Here ²⁴  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Mikha 7:7

7:7 But I will keep watching for the Lord;

I will wait for the God who delivers me.

My God will hear my lament. ²⁵ 

[45:5]  ¹ tn Heb “let there not be anger in your eyes.”

[45:5]  ² sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

[49:18]  ³ sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security.

[15:2]  ⁴ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ⁵ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ⁶ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[15:1]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.”

[14:45]  ¹³ tn Heb “and he did not die.”

[13:5]  ¹⁴ tn Heb “the fat.” Reference is made to burnt wood mixed with fat. See HALOT 234 s.v. דשׁן.

[13:5]  ¹⁵ tn Heb “were poured out from the altar.”

[13:5]  ¹⁶ tn Heb “according to the sign which the man of God had given by the word of the Lord.”

[4:14]  ¹⁷ tn Heb “from all the Jews”; KJV “more than all the Jews”; NIV “you alone of all the Jews.”

[4:14]  ¹⁸ tn Heb “stand”; KJV, NASB, NIV, NLT “arise.”

[4:14]  ¹⁹ tn Heb “place” (so KJV, NIV, NLT); NRSV “from another quarter.” This is probably an oblique reference to help coming from God. D. J. A. Clines disagrees; in his view a contrast between deliverance by Esther and deliverance by God is inappropriate (Ezra, Nehemiah, Esther [NCBC], 302). But Clines’ suggestion that perhaps the reference is to deliverance by Jewish officials or by armed Jewish revolt is less attractive than seeing this veiled reference as part of the literary strategy of the book, which deliberately keeps God’s providential dealings entirely in the background.

[4:14]  ²⁰ tn Heb “And who knows whether” (so NASB). The question is one of hope, but free of presumption. Cf. Jonah 3:9.

[4:14]  ²¹ tn Heb “have come to the kingdom”; NRSV “to royal dignity”; NIV “to royal position”; NLT “have been elevated to the palace.”

[25:9]  ²² tn Heb “and one will say in that day.”

[25:9]  ²³ tn Heb “this [one].”

[25:9]  ²⁴ tn Heb “this [one].”

[7:7]  ²⁵ tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.