Genesis 32:5

32:5 I have oxen, donkeys, sheep, and male and female servants. I have sent ¹  this message ²  to inform my lord, so that I may find favor in your sight.’”

Genesis 32:7

32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels.

Genesis 30:43

30:43 In this way Jacob ³  became extremely prosperous. He owned ⁴  large flocks, male and female servants, camels, and donkeys.

Deuteronomy 8:18

8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, ⁵  even as he has to this day.

Psalms 18:35

18:35 You give me your protective shield; ⁶ 

your right hand supports me; ⁷ 

your willingness to help ⁸  enables me to prevail. ⁹ 

Psalms 84:7

84:7 They are sustained as they travel along; ¹⁰ 

each one appears ¹¹  before God in Zion.

Job 17:9

17:9 But the righteous man holds to his way,

and the one with clean hands grows stronger. ¹² 

Proverbs 4:18

4:18 But the path of the righteous is like the bright morning light, ¹³ 

growing brighter and brighter ¹⁴  until full day. ¹⁵ 

[32:5]  ¹ tn Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense – as the Hebrew perfect/preterite allows – much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message.

[32:5]  ² tn The words “this message” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[30:43]  ³ tn Heb “the man”; Jacob’s name has been supplied in the translation for clarity.

[30:43]  ⁴ tn Heb “and there were to him.”

[8:18]  ⁵ tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.

[18:35]  ⁶ tn Heb “and you give to me the shield of your deliverance.”

[18:35]  ⁷ tc 2 Sam 22:36 omits this line, perhaps due to homoioarcton. A scribe’s eye may have jumped from the vav (ו) prefixed to “your right hand” to the vav prefixed to the following “and your answer,” causing the copyist to omit by accident the intervening words (“your right hand supports me and”).

[18:35]  ⁸ tn The MT of Ps 18:35 appears to read, “your condescension,” apparently referring to God’s willingness to intervene (cf. NIV “you stoop down”). However, the noun עֲנָוָה (’anavah) elsewhere means “humility” and is used only here of God. The form עַנְוַתְךָ (’anvatÿkha) may be a fully written form of the suffixed infinitive construct of עָנָה (’anah, “to answer”; a defectively written form of the infinitive appears in 2 Sam 22:36). In this case the psalmist refers to God’s willingness to answer his prayer; one might translate, “your favorable response.”

[18:35]  ⁹ tn Heb “makes me great.”

[84:7]  ¹⁰ tn Heb “they go from strength to strength.” The phrase “from strength to strength” occurs only here in the OT. With a verb of motion, the expression “from [common noun] to [same common noun]” normally suggests movement from one point to another or through successive points (see Num 36:7; 1 Chr 16:20; 17:5; Ps 105:13; Jer 25:32). Ps 84:7 may be emphasizing that the pilgrims move successively from one “place of strength” to another as they travel toward Jerusalem. All along the way they find adequate provisions and renewed energy for the trip.

[84:7]  ¹¹ tn The psalmist returns to the singular (see v. 5a), which he uses in either a representative or distributive (“each one” ) sense.

[17:9]  ¹² tn The last two words are the imperfect verb יֹסִיף (yosif) which means “he adds,” and the abstract noun “energy, strength.” This noun is not found elsewhere; its Piel verb occurs in Job 4:4 and 16:5. “he increases strength.”

[4:18]  ¹³ tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.

[4:18]  ¹⁴ tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.

[4:18]  ¹⁵ tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.