Keluaran 14:14

14:14 The Lord ¹  will fight for you, and you can be still.” ² 

Bilangan 21:14

21:14 This is why it is said in the Book of the Wars of the Lord,

“Waheb in Suphah ³  and the wadis,

the Arnon

Bilangan 21:1

Victory at Hormah

21:1 ⁴ When the Canaanite king of Arad ⁵  who lived in the Negev ⁶  heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.

1 Samuel 2:9

2:9 He watches over ⁷  his holy ones, ⁸ 

but the wicked are made speechless in the darkness,

for it is not by one’s own strength that one prevails.

1 Samuel 2:2

2:2 No one is holy ⁹  like the Lord!

There is no one other than you!

There is no rock ¹⁰  like our God!

1 Tawarikh 20:1

20:1 In the spring, at the time when kings normally conduct wars, ¹¹  Joab led the army into battle and devastated the land of the Ammonites. He went and besieged Rabbah, while David stayed in Jerusalem. Joab defeated Rabbah and tore it down.

Mazmur 44:7-8

44:7 For you deliver ¹²  us from our enemies;

you humiliate ¹³  those who hate us.

44:8 In God I boast all day long,

and we will continually give thanks to your name. (Selah)

[14:14]  ¹ tn The word order places emphasis on “the Lord” (Heb “Yahweh”).

[14:14]  ² tn The imperfect tense needs to be interpreted in contrast to all that Yahweh will be doing. It may be given a potential imperfect nuance (as here), or it may be obligatory to follow the command to stand firm: “you must be still.”

[21:14]  ³ tc The ancient versions show a wide variation here: Smr has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The KJV, following the Vulgate, made the first word a verb and read the second as “Red Sea” – “what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the Lord came”). But this is subjective. See his article “Num 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60.

[21:1]  ⁴ sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.

[21:1]  ⁵ sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).

[21:1]  ⁶ tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.

[2:9]  ⁷ tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:9]  ⁸ tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.

[2:2]  ⁹ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ¹⁰ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[20:1]  ¹¹ tn Heb “and it was at the time of the turning of the year, at the time of the going out of kings.”

[44:7]  ¹² tn Or “have delivered,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).

[44:7]  ¹³ tn Or “have humiliated,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).