Mazmur 3:8

3:8 The Lord delivers; ¹ 

you show favor to your people. ²  (Selah)

Amsal 20:22

20:22 Do not say, ³  “I will pay back ⁴  evil!”

Wait ⁵  for the Lord, so that he may vindicate you. ⁶ 

Yeremia 1:8

1:8 Do not be afraid of those to whom I send you, ⁷  for I will be with you to protect ⁸  you,” says the Lord.

Roma 8:31

8:31 What then shall we say about these things? If God is for us, who can be against us?

[3:8]  ¹ tn Heb “to the Lord [is] deliverance.”

[3:8]  ² tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).

[20:22]  ³ tn The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that.

[20:22]  ⁴ tn The form is the Piel cohortative of resolve – “I am determined to pay back.” The verb שָׁלֵם (shalem) means “to be complete; to be sound.” In this stem, however, it can mean “to make complete; to make good; to requite; to recompense” (KJV, ASV). The idea is “getting even” by paying back someone for the evil done.

[20:22]  ⁵ sn To “wait” (קַוֵּה, qavveh) on the Lord requires faith in him, reliance on divine justice, and patience. It means that the wrongs done to a person will have to be endured for a time.

[20:22]  ⁶ tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the Lord so that he may deliver you.” The verb יֹשַׁע (yosha’) means “to save (KJV, ASV, NASB); to deliver (NIV); to give victory”; in this context it means “deliver from the evil done to you,” and so “vindicate” is an appropriate connotation. Cf. NCV “he will make things right.”

[1:8]  ⁷ tn Heb “be afraid of them.” The antecedent is the “whomever” in v. 7.

[1:8]  ⁸ tn Heb “rescue.”