² tn Heb “dawn has arisen.”

¹ tn Heb “When dawn came up.”

¹ tn Heb “will burst out like the dawn.”

³ tn Heb “until the rising of the dawn.”

² tn Heb “when the dawn is cut off” or “when the day ceases” (cf. NLT “When the day of judgment dawns”).

³ tn Heb “from the coming up of the dawn till the coming forth of the stars.”

¹ tn Heb “On the seventh day they rose early, when the dawn ascended.”

¹ tn Heb “the stars of its dawn.” The word נֶשֶׁף (neshef) can mean “twilight” or “dawn.” In this context the morning stars are in mind. Job wishes that the morning stars—that should announce the day—go out.

² tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.

² tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.

¹ tn Heb “the eyelids,” but it represents the early beams of the dawn as the cover of night lifts.

¹ tn The text simply has לָאוֹר (laʾor, “at light” or “at daylight”), probably meaning just at the time of dawn.

⁴ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the מ (mem) being understood as a duplication of the mem ending the preceding word. The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

¹ tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.

² tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.

⁴ tn Heb “he who makes dawn, darkness.” The meaning of the statement is unclear. The present translation assumes that allusion is made to God’s approaching judgment, when the light of day will be turned to darkness (see 5:20). Another interpretation is, “He makes the dawn [and] the darkness.” A few Hebrew mss, as well as the LXX, add the conjunction (“and”) between the two nouns. A third possibility is, “He turns darkness into glimmering dawn” (NJPS). See S. M. Paul (Amos [Hermeneia], 154), who takes שָׁחַר (shakhar) as “blackness” rather than “dawn” and עֵיפָה (ʿefah) as “glimmering dawn” rather than “darkness.”

¹ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

¹ sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).

² sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.

¹ sn The poetic image is that darkness or night is like a blanket that covers the earth, and at dawn it is taken by the edges and shaken out. Since the wicked function under the cover of night, they are included in the shaking when the dawn comes up.