Discovery Box1 Samuel 24:15
Context24:15 May the Lord be our judge and arbiter. May he see and arbitrate my case and deliver me from your hands!”
Job 5:8
Context5:8 “But 2 as for me, 3 I would seek 4 God, 5
and to God 6 I would set forth my case. 7
Psalms 10:14-15
Context10:14 You have taken notice, 8
for 9 you always see 10 one who inflicts pain and suffering. 11
The unfortunate victim entrusts his cause to you; 12
you deliver 13 the fatherless. 14
10:15 Break the arm 15 of the wicked and evil man!
Hold him accountable for his wicked deeds, 16
which he thought you would not discover. 17
Psalms 35:2
Context35:2 Grab your small shield and large shield, 18
and rise up to help me!
Psalms 43:1
Context43:1 Vindicate me, O God!
Fight for me 20 against an ungodly nation!
Deliver me 21 from deceitful and evil men! 22
Psalms 57:1
ContextFor the music director; according to the al-tashcheth style; 24 a prayer 25 of David, written when he fled from Saul into the cave. 26
57:1 Have mercy on me, O God! Have mercy on me!
For in you I have taken shelter. 27
In the shadow of your wings 28 I take shelter
until trouble passes.
Philippians 4:6
Context4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God.
Philippians 4:1
Context4:1 So then, my brothers and sisters, 29 dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!
Philippians 2:23
Context2:23 So I hope to send him as soon as I know more about my situation,
[5:8] 1 sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.
[5:8] 2 tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.
[5:8] 3 tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).
[5:8] 4 tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).
[5:8] 5 tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.
[5:8] 6 tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).
[5:8] 7 tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.
[10:14] 8 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
[10:14] 9 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
[10:14] 10 tn Here the imperfect emphasizes God’s typical behavior.
[10:14] 11 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
[10:14] 12 tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.
[10:14] 14 tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).
[10:15] 15 sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.
[10:15] 16 tn Heb “you seek his wickedness.” As in v. 13, the verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as describing a fact, “you hold him accountable,” or as anticipating divine judgment, “you will hold him accountable.” However, since the verb is in apparent parallelism with the preceding imperative (“break”), it is better to understand the imperfect as expressing the psalmist’s desire or request.
[10:15] 17 tn Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַל (bal), which is used as a negative particle in vv. 4, 6, 11, 18, as asseverative here, “Indeed find (i.e., judge his wickedness).” The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God’s face (“you will not find [i.e., my wickedness]”). See v. 13.
[35:2] 18 tn Two different types of shields are mentioned here. See also Ezek 38:4. Many modern translations render the first term (translated here “small shield”) as “buckler” (cf. NASB “buckler and shield”; the order is often reversed in the translation, apparently for stylistic reasons: cf. NEB, NIV, NRSV “shield and buckler”). The English term “buckler,” referring to a small round shield held on the arm to protect the upper body, is unfamiliar to many modern readers, so the term “small shield” was used in the present translation for clarity.
[43:1] 19 sn Psalm 43. Many medieval Hebrew
[43:1] 20 tn Or “argue my case.”
[43:1] 21 tn The imperfect here expresses a request or wish. Note the imperatives in the first half of the verse. See also v. 3.
[43:1] 22 tn Heb “from the deceitful and evil man.” The Hebrew text uses the singular form “man” in a collective sense, as the reference to a “nation” in the parallel line indicates.
[57:1] 23 sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.
[57:1] 24 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75.
[57:1] 25 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[57:1] 26 sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.
[57:1] 27 tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[57:1] 28 sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).
[4:1] 29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
