Mazmur 27:1

Psalm 27 ¹ 

By David.

27:1 The Lord delivers and vindicates me! ² 

I fear no one! ³ 

The Lord protects my life!

I am afraid of no one! ⁴ 

Mazmur 37:39

37:39 But the Lord delivers the godly; ⁵ 

he protects them in times of trouble. ⁶ 

Mazmur 62:2

62:2 He alone is my protector ⁷  and deliverer.

He is my refuge; ⁸  I will not be upended. ⁹ 

Yesaya 43:3

43:3 For I am the Lord your God,

the Holy One of Israel, ¹⁰  your deliverer.

I have handed over Egypt as a ransom price,

Ethiopia and Seba ¹¹  in place of you.

Yesaya 43:11

43:11 I, I am the Lord,

and there is no deliverer besides me.

Yesaya 44:6

The Absurdity of Idolatry

44:6 This is what the Lord, Israel’s king, says,

their protector, ¹²  the Lord who commands armies:

“I am the first and I am the last,

there is no God but me.

Yesaya 44:8

44:8 Don’t panic! Don’t be afraid! ¹³ 

Did I not tell you beforehand and decree it?

You are my witnesses! Is there any God but me?

There is no other sheltering rock; ¹⁴  I know of none.

Yesaya 45:21

45:21 Tell me! Present the evidence! ¹⁵ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ¹⁶ 

there is none but me.

Hosea 13:4

Well-Fed Israel Will Be Fed to Wild Animals

13:4 But I am the Lord your God,

who brought you out of Egypt.

Therefore, you must not acknowledge any God but me;

except me there is no Savior.

Yunus 2:9

2:9 But as for me, I promise to offer a sacrifice to you with a public declaration ¹⁷  of praise; ¹⁸ 

I will surely do ¹⁹  what I have promised. ²⁰ 

Salvation ²¹  belongs to the Lord!” ²² 

Yunus 1:10

1:10 Hearing this, ²³  the men became even more afraid ²⁴  and said to him, “What have you done?” (The men said this because they knew that he was trying to escape ²⁵  from the Lord, ²⁶  because he had previously told them. ²⁷ )

[27:1]  ¹ sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.

[27:1]  ² tn Heb “the Lord [is] my light and my deliverance.” “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Another option is that “light” refers here to divine guidance (see Ps 43:3).

[27:1]  ³ tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”

[27:1]  ⁴ tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”

[37:39]  ⁵ tn Heb “and the deliverance of the godly [ones] [is] from the Lord.”

[37:39]  ⁶ tn Heb “[he is] their place of refuge in a time of trouble.”

[62:2]  ⁷ tn Heb “my high rocky summit.”

[62:2]  ⁸ tn Or “my elevated place” (see Ps 18:2).

[62:2]  ⁹ tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”

[43:3]  ¹⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:3]  ¹¹ sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.

[44:6]  ¹² tn Heb “his kinsman redeemer.” See the note at 41:14.

[44:8]  ¹³ tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsa^a.

[44:8]  ¹⁴ tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”

[45:21]  ¹⁵ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ¹⁶ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[2:9]  ¹⁷ tn Heb “voice” or “sound.”

[2:9]  ¹⁸ tc The MT reads בְּקוֹל תּוֹדָה (bÿqol todah, “with a voice of thanksgiving”). Some mss of Tg. Jonah read “with the sound of hymns of thanksgiving” here in 2:9 – the longer reading probably reflects an editorial gloss, explaining תּוֹדָה (“thanksgiving”) as “hymns of thanksgiving.”

[2:9]  tn Heb “voice/sound of thanksgiving.” The genitive תּוֹדָה (todah, “thanksgiving”) specifies the kind of public statement that will accompany the sacrifice. The construct noun קוֹל (qol, “voice, sound”) functions as a metonymy of cause for effect, referring to the content of what the voice/sound produces: hymns of praise or declarative praise testimony.

[2:9]  ¹⁹ tn The verbs translated “I will sacrifice” and “I will pay” are Hebrew cohortatives, expressing Jonah’s resolve and firm intention.

[2:9]  ²⁰ tn Heb “what I have vowed I will pay.” Jonah promises to offer a sacrifice and publicly announce why he is thankful. For similar pledges, see Pss 22:25-26; 50:14-15; 56:12; 69:29-33; 71:14-16, 22-24; 86:12-13; 116:12-19.

[2:9]  ²¹ tn Or “deliverance” (NAB, NRSV).

[2:9]  ²² tn Or “comes from the Lord.” For similar uses of the preposition lamed (לְ, lÿ) to convey a sort of ownership in which the owner does or may by right do something, see Lev 25:48; Deut 1:17; 1 Sam 17:47; Jer 32:7-8.

[1:10]  ²³ tn Heb “Then the men feared…” The vav-consecutive describes the consequence of Jonah’s statement. The phrase “Hearing this” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.

[1:10]  ²⁴ tn Heb “The men feared a great fear.” The cognate accusative construction using the verb יָרֵא (yare’, “to fear”) and the noun יִרְאָה (yir’ah, “fear”) from the same root (ירא, yr’) emphasizes the sailors’ escalating fright: “they became very afraid” (see IBHS 167 §10.2.1g).

[1:10]  ²⁵ tn Heb “fleeing.”

[1:10]  ²⁶ sn The first two times that Jonah is said to be running away from the Lord (1:3), Hebrew word order puts this phrase last. Now in the third occurrence (1:10), it comes emphatically before the verb that describes Jonah’s action. The sailors were even more afraid once they had heard who it was that Jonah had offended.

[1:10]  ²⁷ tn Heb “because he had told them.” The verb הִגִּיד (higgid, “he had told”) functions as a past perfect, referring to a previous event.