11:1 1 When the people complained, 2 it displeased 3 the Lord. When the Lord heard 4 it, his anger burned, 5 and so 6 the fire of the Lord 7 burned among them and consumed some of the outer parts of the camp.
29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, 8 he gave me this one too.” So she named him Simeon. 9
11:27 This is the account of Terah.
Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot.
94:7 Then they say, “The Lord does not see this;
the God of Jacob does not take notice of it.” 18
94:8 Take notice of this, 19 you ignorant people! 20
You fools, when will you ever understand?
94:9 Does the one who makes the human ear not hear?
Does the one who forms the human eye not see? 21
1 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
2 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the
3 tn Heb “it was evil in the ears of the
4 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
5 tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”
6 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
7 sn The “fire of the
8 tn Heb “hated.” See the note on the word “unloved” in v. 31.
9 sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the
10 tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.
11 tn Heb “and look, there.”
12 tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.
13 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
14 tn Or perhaps “from the east” (NRSV) or “in the east.”
15 tn Heb “in the land of Shinar.”
16 tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.
17 tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.
18 tn Heb “does not understand.”
19 tn Heb “understand.” The verb used in v. 7 is repeated here for rhetorical effect. The people referred to here claim God is ignorant of their actions, but the psalmist corrects their faulty viewpoint.
20 tn Heb “[you] brutish among the people.”
21 tn Heb “The one who plants an ear, does he not hear? The one who forms an eye, does he not see?”
22 tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”
23 tn Heb “and rebuke the words which the Lord your God hears.”
24 tn Heb “and lift up a prayer on behalf of the remnant that is found.”
25 tn Heb “your mouth.”
26 tn Heb “and you multiplied against me your words.” The Hebrew verb occurs only here and in Prov 27:6, where it refers to the “excessive” kisses of an enemy. The basic idea of the verb appears to be “to be abundant.” Here it occurs in the causative (Hiphil) stem.