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Discovery Box| (0.17) | (Psa 18:46) | 1 tn Elsewhere the construction חַי־יְהוָה (khay yehvah) is used exclusively as an oath formula, “as surely as the Lord lives,” but this is not the case here, for no oath follows. Here the statement is an affirmation of the Lord’s active presence and intervention. In contrast to pagan deities, he demonstrates he is the living God by rescuing and empowering the psalmist. |
| (0.17) | (Psa 18:26) | 3 tn The adjective עִקֵּשׁ (ʿiqqesh) has the basic nuance “twisted, crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4). |
| (0.17) | (Psa 18:21) | 1 tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16. |
| (0.17) | (Psa 17:10) | 1 tn Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence. |
| (0.17) | (Psa 16:6) | 1 tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל (ʿal), see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance. |
| (0.17) | (Psa 14:1) | 4 tn Heb “they act corruptly, they make a deed evil.” The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism—living as if there is no God who will hold them accountable for their actions—makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior. |
| (0.17) | (Psa 11:7) | 3 tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsedaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.” |
| (0.17) | (Psa 11:6) | 1 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57. |
| (0.17) | (Psa 10:12) | 2 tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the Lord to “break the arm of the wicked.” A less likely option is that the psalmist is requesting that the Lord declare by oath his intention to intervene. |
| (0.17) | (Job 37:21) | 3 tn Heb “and cleaned them.” The referent is the clouds (v. 18), which has been supplied in the translation for clarity. There is another way of reading this verse: the word translated “bright” means “dark; obscured” in Syriac. In this interpretation the first line would mean that they could not see the sun because it was darkened by the clouds, but then the wind came and blew the clouds away. Dhorme, Gray, and several others take it this way, as does the NAB. |
| (0.17) | (Job 34:31) | 1 tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]). |
| (0.17) | (Job 34:30) | 1 tn This last verse is difficult because it is unbalanced and cryptic. Some have joined the third line of v. 29 with this entire verse to make a couplet. But the same result is achieved by simply regarding this verse as the purpose of v. 29. But there still are some words that must be added. In the first colon, “[he is over the nations]…preventing from ruling.” And in the second colon, “laying” has to be supplied before “snares.” |
| (0.17) | (Job 34:20) | 1 tn Dhorme transposes “in the middle of the night” with “they pass away” to get a smoother reading. But the MT emphasizes the suddenness by putting both temporal ideas first. E. F. Sutcliffe leaves the order as it stands in the text, but adds a verb “they expire” after “in the middle of the night” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 79ff.). |
| (0.17) | (Job 30:3) | 3 tn The MT has “last night desolate and waste.” The word אֶמֶשׁ (ʾemesh, “last night” or “yesterday”) is strange here. Among the proposals for אֶמֶשׁ (ʾemesh), Duhm suggested יְמַשְּׁשׁוּ (yemasheshu, “they grope”), which would require darkness; Pope renders “by night,” instead of “yesterday,” which evades the difficulty; and Fohrer suggested with more reason אֶרֶץ (ʾerets, “a desolate and waste land”). R. Gordis (Job, 331) suggests יָמִישׁוּ / יָמֻשׁוּ (yamishu/yamushu, “they wander off”). |
| (0.17) | (Job 29:21) | 2 tc The last verb of the first half, “wait, hope,” and the first verb in the second colon, “be silent,” are usually reversed by the commentators (see G. R. Driver, “Problems in the Hebrew text of Job,” VTSup 3 [1955]: 86). But if “wait” has the idea of being silent as they wait for him to speak, then the second line would say they were silent for the reason of his advice. The reading of the MT is not impossible. |
| (0.17) | (Job 29:6) | 4 tn The MT reads literally, “and the rock was poured out [passive participle] for me as streams of oil.” There are some who delete the word “rock” to shorten the line because it seems out of place. But olive trees thrive in rocky soil, and the oil presses are cut into the rock; it is possible that by metonymy all this is intended here (H. H. Rowley, Job [NCBC], 186). |
| (0.17) | (Job 28:28) | 1 tc A number of medieval Hebrew manuscripts have YHWH (“Lord”); BHS has אֲדֹנָי (ʾadonay, “Lord”). As J. E. Hartley (Job [NICOT], 383) points out, this is the only occurrence of אֲדֹנָי (ʾadonay, “Lord”) in the book of Job, creating doubt for retaining it. Normally, YHWH is avoided in the book. “Fear of” (יִרְאַת, yirʾat) is followed by שַׁדַּי (shadday, “Almighty”) in 6:14—the only other occurrence of this term for “fear” in construct with a divine title. |
| (0.17) | (Job 23:3) | 2 tn The form in Hebrew is וְאֶמְצָאֵהוּ (veʾemtsaʾehu), simply “and I will find him.” But in the optative clause this verb is subordinated to the preceding verb: “O that I knew where [and] I might find him.” It is not unusual to have the perfect verb followed by the imperfect in such coordinate clauses (see GKC 386 §120.e). This could also be translated making the second verb a complementary infinitive: “knew how to find him.” |
| (0.17) | (Job 22:21) | 1 tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21, ” JNES 20 [1961]: 258-59). |
| (0.17) | (Job 21:29) | 1 tn The idea is that the merchants who travel widely will talk about what they have seen and heard. These travelers give a different account of the wicked; they tell how he is spared. E. Dhorme (Job, 322) interprets “signs” concretely: “Their custom was to write their names and their thoughts somewhere at the main cross-roads. The main roads of Sinai are dotted with these scribblings made by such passers of a day.” |
