37:2 Listen carefully 1 to the thunder of his voice,
to the rumbling 2 that proceeds from his mouth.
37:3 Under the whole heaven he lets it go,
even his lightning to the far corners 3 of the earth.
37:4 After that a voice roars;
he thunders with an exalted voice,
and he does not hold back his lightning bolts 4
when his voice is heard.
37:5 God thunders with his voice in marvelous ways; 5
he does great things beyond our understanding. 6
38:34 Can you raise your voice to the clouds
so that a flood of water covers you? 7
38:35 Can you send out lightning bolts, and they go?
Will they say to you, ‘Here we are’?
18:13 The Lord thundered 8 in 9 the sky;
the sovereign One 10 shouted. 11
29:3 The Lord’s shout is heard over the water; 12
the majestic God thunders, 13
the Lord appears over the surging water. 14
29:4 The Lord’s shout is powerful, 15
the Lord’s shout is majestic. 16
29:5 The Lord’s shout breaks 17 the cedars,
the Lord shatters 18 the cedars of Lebanon. 19
29:6 He makes Lebanon skip like a calf
and Sirion 20 like a young ox. 21
29:7 The Lord’s shout strikes 22 with flaming fire. 23
29:8 The Lord’s shout shakes 24 the wilderness,
the Lord shakes the wilderness of Kadesh. 25
29:9 The Lord’s shout bends 26 the large trees 27
and strips 28 the leaves from the forests. 29
Everyone in his temple says, “Majestic!” 30
29:10 The Lord sits enthroned over the engulfing waters, 31
the Lord sits enthroned 32 as the eternal king.
68:33 to the one who rides through the sky from ancient times! 33
Look! He thunders loudly. 34
1 tn The imperative is followed by the infinitive absolute from the same root to express the intensity of the verb.
2 tn The word is the usual word for “to meditate; to murmur; to groan”; here it refers to the low building of the thunder as it rumbles in the sky. The thunder is the voice of God (see Ps 29).
3 tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.
4 tn The verb simply has the pronominal suffix, “them.” The idea must be that when God brings in all the thunderings he does not hold back his lightning bolts either.
5 tn The form is the Niphal participle, “wonders,” from the verb פָּלָא (pala’, “to be wonderful; to be extraordinary”). Some commentators suppress the repeated verb “thunders,” and supply other verbs like “shows” or “works,” enabling them to make “wonders” the object of the verb rather than leaving it in an adverbial role. But as H. H. Rowley (Job [NCBC], 236) notes, no change is needed, for one is not surprised to find repetition in Elihu’s words.
6 tn Heb “and we do not know.”
7 tc The LXX has “answer you,” and some editors have adopted this. However, the reading of the MT makes better sense in the verse.
8 sn Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
9 tn 2 Sam 22:14 has “from.”
10 tn Heb “the Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
11 tc The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.
12 tn Heb “the voice of the
13 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the
14 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the
15 tn Heb “the voice of the
16 tn Heb “the voice of the
17 tn The Hebrew participial form draws attention to the durative nature of the action being described.
18 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
19 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
20 sn Sirion is another name for Mount Hermon (Deut 3:9).
21 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
22 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the
23 sn The
24 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
25 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
26 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
27 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the
28 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
29 tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).
30 tn Heb “In his temple, all of it says, ‘Glory.’”
31 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
32 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
33 tc Heb “to the one who rides through the skies of skies of ancient times.” If the MT is retained, one might translate, “to the one who rides through the ancient skies.” (שְׁמֵי [shÿmey, “skies of”] may be accidentally repeated.) The present translation assumes an emendation to בַּשָּׁמַיִם מִקֶּדֶם (bashamayim miqqedem, “[to the one who rides] through the sky from ancient times”), that is, God has been revealing his power through the storm since ancient times.
34 tn Heb “he gives his voice a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv. 8-9, as well as Deut 33:26).