Mazmur 66:3

66:3 Say to God:

“How awesome are your deeds!

Because of your great power your enemies cower in fear ¹  before you.

Mazmur 81:15

81:15 (May those who hate the Lord ²  cower in fear ³  before him!

May they be permanently humiliated!) ⁴ 

Ulangan 33:29

33:29 You have joy, Israel! Who is like you?

You are a people delivered by the Lord,

your protective shield

and your exalted sword.

May your enemies cringe before you;

may you trample on their backs.

Ulangan 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ⁵  to Israel ⁶  from Seir.

He appeared in splendor ⁷  from Mount Paran,

and came forth with ten thousand holy ones. ⁸ 

With his right hand he gave a fiery law ⁹  to them.

1 Samuel 1:13

1:13 Now Hannah was speaking from her heart. Although her lips were moving, her voice was inaudible. Eli therefore thought she was drunk.

Yesaya 62:8

62:8 The Lord swears an oath by his right hand,

by his strong arm: ¹⁰ 

“I will never again give your grain

to your enemies as food,

and foreigners will not drink your wine,

which you worked hard to produce.

Yehezkiel 44:7

44:7 When you bring foreigners, those uncircumcised in heart and in flesh, into my sanctuary, you desecrate ¹¹  it – even my house – when you offer my food, the fat and the blood. You ¹²  have broken my covenant by all your abominable practices.

[66:3]  ¹ tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).

[81:15]  ² tn “Those who hate the Lord” are also mentioned in 2 Chr 19:2 and Ps 139:21.

[81:15]  ³ tn See Deut 33:29; Ps 66:3 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.

[81:15]  ⁴ tc Heb “and may their time be forever.” The Hebrew term עִתָּם (’ittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the Lord. Some propose an emendation to בַּעֲתָתָם (ba’atatam) or בִּעֻתָם (bi’utam; “their terror”; i.e., “may their terror last forever”), but the omission of bet (ב) in the present Hebrew text is difficult to explain, making the proposed emendation unlikely.

[81:15]  tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.

[33:2]  ⁵ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ⁶ tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

[33:2]  ⁷ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ⁸ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ⁹ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[62:8]  ¹⁰ tn The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.

[44:7]  ¹¹ tn Heb “to desecrate.”

[44:7]  ¹² tc The Greek, Syriac, and Latin versions read “you.” The Masoretic text reads “they.”