Ayub 23:13-14

23:13 But he is unchangeable, ¹  and who can change ²  him?

Whatever he ³  has desired, he does.

23:14 For he fulfills his decree against me, ⁴ 

and many such things are his plans. ⁵ 

Ulangan 32:39

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ⁶ 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ⁷  my power.

Mazmur 50:22

50:22 Carefully consider this, you who reject God! ⁸ 

Otherwise I will rip you to shreds ⁹ 

and no one will be able to rescue you.

Daniel 3:15

3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ¹⁰ 

Hosea 2:10

2:10 Soon ¹¹  I will expose her lewd nakedness ¹²  in front of her lovers,

and no one will be able to rescue her from me! ¹³ 

Yohanes 10:28-30

10:28 I give ¹⁴  them eternal life, and they will never perish; ¹⁵  no one will snatch ¹⁶  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ¹⁷  and no one can snatch ¹⁸  them from my Father’s hand. 10:30 The Father and I ¹⁹  are one.” ²⁰ 

[23:13]  ¹ tc The MT has “But he [is] in one.” Many add the word “mind” to capture the point that God is resolute and unchanging. Some commentators find this too difficult, and so change the text from בְאֶחָד (bÿ’ekhad, here “unchangeable”) to בָחָר (bakhar, “he has chosen”). The wording in the text is idiomatic and should be retained. R. Gordis (Job, 262) translates it “he is one, i.e., unchangeable, fixed, determined.” The preposition בּ (bet) is a bet essentiae – “and he [is] as one,” or “he is one” (see GKC 379 §119.i).

[23:13]  ² tn Heb “cause him to return.”

[23:13]  ³ tn Or “his soul.”

[23:14]  ⁴ tn The text has “my decree,” which means “the decree [plan] for/against me.” The suffix is objective, equivalent to a dative of disadvantage. The Syriac and the Vulgate actually have “his decree.” R. Gordis (Job, 262) suggests taking it in the same sense as in Job 14:5: “my limit.”.

[23:14]  ⁵ tn Heb “and many such [things] are with him.”

[23:14]  sn The text is saying that many similar situations are under God’s rule of the world – his plans are infinite.

[32:39]  ⁶ tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation for clarity.

[32:39]  ⁷ tn Heb “deliver from” (so NRSV, NLT).

[50:22]  ⁸ tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.

[50:22]  ⁹ sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).

[3:15]  ¹⁰ tn Aram “hand.” So also in v. 17.

[2:10]  ¹¹ tn The particle עַתָּה (’attah) often refers to the imminent or the impending future: “very soon” (BDB 774 s.v. עַתָּה 1.b). In Hosea it normally introduces imminent judgment (Hos 2:12; 4:16; 5:7; 8:8, 13; 10:2).

[2:10]  ¹² tn Heb “her lewdness” (so KJV, NIV); NAB, NRSV “her shame.”

[2:10]  ¹³ tn Heb “out of my hand” (so NAB, NASB, NRSV); TEV “save her from my power.”

[10:28]  ¹⁴ tn Grk “And I give.”

[10:28]  ¹⁵ tn Or “will never die” or “will never be lost.”

[10:28]  ¹⁶ tn Or “no one will seize.”

[10:29]  ¹⁷ tn Or “is superior to all.”

[10:29]  ¹⁸ tn Or “no one can seize.”

[10:30]  ¹⁹ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ²⁰ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).