Mazmur 7:6-7

7:6 Stand up angrily, ¹  Lord!

Rise up with raging fury against my enemies! ² 

Wake up for my sake and execute the judgment you have decreed for them! ³ 

7:7 The countries are assembled all around you; ⁴ 

take once more your rightful place over them! ⁵ 

Mazmur 44:26

44:26 Rise up and help us!

Rescue us ⁶  because of your loyal love!

Mazmur 78:65-68

78:65 But then the Lord awoke from his sleep; ⁷ 

he was like a warrior in a drunken rage. ⁸ 

78:66 He drove his enemies back;

he made them a permanent target for insults. ⁹ 

78:67 He rejected the tent of Joseph;

he did not choose the tribe of Ephraim.

78:68 He chose the tribe of Judah,

and Mount Zion, which he loves.

Mazmur 132:8-9

132:8 Ascend, O Lord, to your resting place,

you and the ark of your strength!

132:9 May your priests be clothed with integrity! ¹⁰ 

May your loyal followers shout for joy!

Bilangan 10:35

10:35 And when the ark traveled, Moses would say, “Rise up, O Lord! May your enemies be scattered, and may those who hate you flee before you!”

Bilangan 10:2

10:2 “Make ¹¹  two trumpets of silver; you are to make ¹²  them from a single hammered piece. ¹³  You will use them ¹⁴  for assembling the community and for directing the traveling of the camps.

Bilangan 6:1

The Nazirite Vow

6:1 ¹⁵ Then the Lord spoke to Moses:

Yesaya 33:3

33:3 The nations run away when they hear a loud noise; ¹⁶ 

the nations scatter when you spring into action! ¹⁷ 

Yesaya 42:13-14

42:13 The Lord emerges like a hero,

like a warrior he inspires himself for battle; ¹⁸ 

he shouts, yes, he yells,

he shows his enemies his power. ¹⁹ 

42:14 “I have been inactive ²⁰  for a long time;

I kept quiet and held back.

Like a woman in labor I groan;

I pant and gasp. ²¹ 

Yesaya 51:9-10

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ²² 

Wake up as in former times, as in antiquity!

Did you not smash ²³  the Proud One? ²⁴ 

Did you not ²⁵  wound the sea monster? ²⁶ 

51:10 Did you not dry up the sea,

the waters of the great deep?

Did you not make ²⁷  a path through the depths of the sea,

so those delivered from bondage ²⁸  could cross over?

[7:6]  ¹ tn Heb “in your anger.”

[7:6]  ² tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.

[7:6]  ³ tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[7:7]  ⁴ tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”

[7:7]  ⁵ tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.

[44:26]  ⁶ tn Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134.

[78:65]  ⁷ tn Heb “and the master awoke like one sleeping.” The Lord’s apparent inactivity during the time of judgment is compared to sleep.

[78:65]  ⁸ tn Heb “like a warrior overcome with wine.” The Hebrew verb רוּן (run, “overcome”) occurs only here in the OT. The phrase “overcome with wine” could picture a drunken warrior controlled by his emotions and passions (as in the present translation), or it could refer to a warrior who awakes from a drunken stupor.

[78:66]  ⁹ tn Heb “a permanent reproach he made them.”

[132:9]  ¹⁰ tn Or “righteousness.”

[10:2]  ¹¹ tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

[10:2]  ¹² tn The imperfect tense is again instruction or legislation.

[10:2]  ¹³ sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments.

[10:2]  ¹⁴ tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

[6:1]  ¹⁵ sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.

[33:3]  ¹⁶ tn Heb “at the sound of tumult the nations run away.”

[33:3]  ¹⁷ tn Heb “because of your exaltation the nations scatter.”

[42:13]  ¹⁸ tn Heb “like a man of war he stirs up zeal” (NIV similar).

[42:13]  ¹⁹ tn Or perhaps, “he triumphs over his enemies” (cf. NIV); NLT “will crush all his enemies.”

[42:14]  ²⁰ tn Heb “silent” (so NASB, NIV, TEV, NLT); CEV “have held my temper.”

[42:14]  ²¹ sn The imagery depicts the Lord as a warrior who is eager to fight and can no longer hold himself back from the attack.

[51:9]  ²² tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ²³ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ²⁴ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ²⁵ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ²⁶ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[51:10]  ²⁷ tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”

[51:10]  ²⁸ tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”