Ulangan 33:12

Blessing on Benjamin

33:12 Of Benjamin he said:

The beloved of the Lord will live safely by him;

he protects him all the time,

and the Lord ¹  places him on his chest. ² 

Ulangan 33:28

33:28 Israel lives in safety,

the fountain of Jacob is quite secure, ³ 

in a land of grain and new wine;

indeed, its heavens ⁴  rain down dew. ⁵ 

Imamat 25:18-19

25:18 You must obey my statutes and my regulations; you must be sure to keep them ⁶  so that you may live securely in the land. ⁷ 

25:19 “‘The land will give its fruit and you may eat until you are satisfied, ⁸  and you may live securely in the land.

Imamat 25:1

Regulations for the Sabbatical Year

25:1 The Lord spoke to Moses at Mount Sinai:

1 Samuel 7:12

7:12 Samuel took a stone and placed it between Mizpah and Shen. ⁹  He named it Ebenezer, ¹⁰  saying, “Up to here the Lord has helped us.”

1 Samuel 7:1

7:1 Then the people ¹¹  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ¹²  your servant David our forefather, ¹³ 

‘Why do the nations ¹⁴  rage, ¹⁵ 

and the peoples plot foolish ¹⁶  things?

Mazmur 4:8

4:8 I will lie down and sleep peacefully, ¹⁷ 

for you, Lord, make me safe and secure. ¹⁸ 

Amsal 1:33

1:33 But the one who listens ¹⁹  to me will live in security, ²⁰ 

and will be at ease ²¹  from the dread of harm.

Yeremia 23:6

23:6 Under his rule ²²  Judah will enjoy safety ²³ 

and Israel will live in security. ²⁴ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ²⁵ 

Yeremia 32:37

32:37 ‘I will certainly regather my people from all the countries where I will have exiled ²⁶  them in my anger, fury, and great wrath. I will bring them back to this place and allow them to live here in safety.

Yeremia 33:11

33:11 Once again there will be sounds ²⁷  of joy and gladness and the glad celebrations of brides and grooms. ²⁸  Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” ²⁹  For I, the Lord, affirm ³⁰  that I will restore the land to what it was ³¹  in days of old.’ ³² 

Yehezkiel 28:26

28:26 They will live securely in it; they will build houses and plant vineyards. They will live securely ³³  when I execute my judgments on all those who scorn them and surround them. Then they will know that I am the Lord their God.’”

Yehezkiel 34:25

34:25 “‘I will make a covenant of peace with them and will rid the land of wild beasts, so that they can live securely ³⁴  in the wilderness and even sleep in the woods. ³⁵ 

Yehezkiel 34:28

34:28 They will no longer be prey for the nations and the wild beasts will not devour them. They will live securely and no one will make them afraid.

Yehezkiel 38:8

38:8 After many days you will be summoned; in the latter years you will come to a land restored from the ravages of war, ³⁶  with many peoples gathered on the mountains of Israel that had long been in ruins. Its people ³⁷  were brought out from the peoples, and all of them will be living securely.

[33:12]  ¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[33:12]  ² tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.

[33:28]  ³ tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.

[33:28]  ⁴ tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[33:28]  ⁵ tn Or perhaps “drizzle, showers.” See note at Deut 32:2.

[25:18]  ⁶ tn Heb “And you shall keep and do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8, etc.).

[25:18]  ⁷ tn Heb “and you shall dwell on the land to security.”

[25:19]  ⁸ tn Heb “eat to satisfaction”; KJV, ASV “ye shall eat your fill.”

[7:12]  ⁹ tn Cf. NAB, NRSV, NLT “Jeshanah.”

[7:12]  ¹⁰ sn The name Ebenezer (אֶבֶן הָעָזֶר) means “stone of help” in Hebrew (cf. TEV); NLT adds the meaning parenthetically after the name.

[7:1]  ¹¹ tn Heb “men.”

[4:25]  ¹² tn Grk “by the mouth of” (an idiom).

[4:25]  ¹³ tn Or “ancestor”; Grk “father.”

[4:25]  ¹⁴ tn Or “Gentiles.”

[4:25]  ¹⁵ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ¹⁶ tn Or “futile”; traditionally, “vain.”

[4:8]  ¹⁷ tn Heb “in peace at the same time I will lie down and sleep.”

[4:8]  ¹⁸ tn Heb “for you, Lord, solitarily, securely make me dwell.” The translation understands לְבָדָד (lÿvadad) as modifying the verb; the Lord keeps enemies away from the psalmist so that he is safe and secure. Another option is to take לְבָדָד with what precedes and translate, “you alone, Lord, make me secure.”

[1:33]  ¹⁹ tn The participle is used substantivally here: “whoever listens” will enjoy the benefits of the instruction.

[1:33]  ²⁰ tn The noun בֶּטַח (betakh, “security”) functions as an adverbial accusative of manner: “in security.” The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12; Ps 16:9). It is the antithesis of the dread of disaster facing the fool and the simple.

[1:33]  ²¹ tn The verb שַׁאֲנַן (sha’anan) is a Palel perfect of שָׁאַן (sha’an) which means “to be at ease; to rest securely” (BDB 983 s.v. שָׁאַן). Elsewhere it parallels the verb “to be undisturbed” (Jer 30:10), so it means “to rest undisturbed and quiet.” The reduplicated Palel stem stresses the intensity of the idea. The perfect tense functions in the so-called “prophetic perfect” sense, emphasizing the certainty of this blessing for the wise.

[23:6]  ²² tn Heb “In his days [= during the time he rules].”

[23:6]  ²³ tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).

[23:6]  ²⁴ sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.

[23:6]  ²⁵ tn Heb “his name will be called ‘The Lord our righteousness’.”

[23:6]  sn The Hebrew word translated “justice” here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for “vindication” in legal contexts (see, e.g., Job 6:29), for “deliverance” or “salvation” in exilic contexts (see, e.g., Isa 58:8), and in the sense of ruling, judging with “justice” (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the Lord provides through raising up this ruler as well as the safety, security, and well-being that result (see vv. 5-6a). In the NT this takes on soteriological connotations (see 1 Cor 1:31 in its context).

[32:37]  ²⁶ tn The verb here should be interpreted as a future perfect; though some of the people have already been exiled (in 605 and 597 b.c.), some have not yet been exiled at the time this prophesy is given (see study note on v. 1 for the date). However, contemporary English style does not regularly use the future perfect, choosing instead to use the simple future or the simple perfect as the present translation has done here.

[33:11]  ²⁷ tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

[33:11]  ²⁸ sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

[33:11]  ²⁹ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

[33:11]  ³⁰ tn Heb “Oracle of the Lord.”

[33:11]  ³¹ tn Or “I will restore the fortunes of the land.”

[33:11]  sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.

[33:11]  ³² tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[33:11]  sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.

[28:26]  ³³ sn This promise was given in Lev 25:18-19.

[34:25]  ³⁴ tn The phrase “live securely” occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5-6).

[34:25]  ³⁵ sn The woods were typically considered to be places of danger (Ps 104:20-21; Jer 5:6).

[38:8]  ³⁶ tn Heb “from the sword.”

[38:8]  ³⁷ tn Heb “it.”