Job 22:14

22:14 Thick clouds are a veil for him, so he does not see us, ¹ 

as he goes back and forth

in the vault ²  of heaven.’ ³ 

Job 31:33

31:33 if ⁴  I have covered my transgressions as men do, ⁵ 

by hiding ⁶  iniquity in my heart, ⁷ 

Job 34:22

34:22 There is no darkness, and no deep darkness,

where evildoers can hide themselves. ⁸ 

Psalms 139:1-12

Psalm 139 ⁹ 

For the music director, a psalm of David.

139:1 O Lord, you examine me ¹⁰  and know.

139:2 You know when I sit down and when I get up;

even from far away you understand my motives.

139:3 You carefully observe me when I travel or when I lie down to rest; ¹¹ 

you are aware of everything I do. ¹² 

139:4 Certainly ¹³  my tongue does not frame a word

without you, O Lord, being thoroughly aware of it. ¹⁴ 

139:5 You squeeze me in from behind and in front;

you place your hand on me.

139:6 Your knowledge is beyond my comprehension;

it is so far beyond me, I am unable to fathom it. ¹⁵ 

139:7 Where can I go to escape your spirit?

Where can I flee to escape your presence? ¹⁶ 

139:8 If I were to ascend ¹⁷  to heaven, you would be there.

If I were to sprawl out in Sheol, there you would be. ¹⁸ 

139:9 If I were to fly away ¹⁹  on the wings of the dawn, ²⁰ 

and settle down on the other side ²¹  of the sea,

139:10 even there your hand would guide me,

your right hand would grab hold of me.

139:11 If I were to say, “Certainly the darkness will cover me, ²² 

and the light will turn to night all around me,” ²³ 

139:12 even the darkness is not too dark for you to see, ²⁴ 

and the night is as bright as ²⁵  day;

darkness and light are the same to you. ²⁶ 

Proverbs 15:3

15:3 The eyes of the Lord ²⁷  are in every place,

keeping watch ²⁸  on those who are evil and those who are good.

Jeremiah 23:24

23:24 “Do you really think anyone can hide himself

where I cannot see him?” the Lord asks. ²⁹ 

“Do you not know that I am everywhere?” ³⁰ 

the Lord asks. ³¹ 

Amos 9:2-3

9:2 Even if they could dig down into the netherworld, ³² 

my hand would pull them up from there.

Even if they could climb up to heaven,

I would drag them down from there.

9:3 Even if they were to hide on the top of Mount Carmel,

I would hunt them down and take them from there.

Even if they tried to hide from me ³³  at the bottom of the sea,

from there ³⁴  I would command the Sea Serpent ³⁵  to bite them.

Jonah 1:3

1:3 Instead, Jonah immediately ³⁶  headed off to Tarshish ³⁷  to escape ³⁸  from the commission of the Lord. ³⁹  He traveled ⁴⁰  to Joppa ⁴¹  and found a merchant ship heading ⁴²  to Tarshish. ⁴³  So he paid the fare ⁴⁴  and went aboard ⁴⁵  it to go with them ⁴⁶  to Tarshish ⁴⁷  far away from the Lord. ⁴⁸ 

Jonah 1:9-10

1:9 He said to them, “I am a Hebrew! And I worship ⁴⁹  the Lord, ⁵⁰  the God of heaven, ⁵¹  who made the sea and the dry land.” 1:10 Hearing this, ⁵²  the men became even more afraid ⁵³  and said to him, “What have you done?” (The men said this because they knew that he was trying to escape ⁵⁴  from the Lord, ⁵⁵  because he had previously told them. ⁵⁶ )

Romans 2:15

2:15 They ⁵⁷  show that the work of the law is written ⁵⁸  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ⁵⁹  them, ⁶⁰ 

Hebrews 4:13

4:13 And no creature is hidden from God, ⁶¹  but everything is naked and exposed to the eyes of him to whom we must render an account.

[22:14]  ¹ tn Heb “and he does not see.” The implied object is “us.”

[22:14]  ² sn The word is “circle; dome”; here it is the dome that covers the earth, beyond which God sits enthroned. A. B. Davidson (Job, 165) suggests “on the arch of heaven” that covers the earth.

[22:14]  ³ sn The idea suggested here is that God is not only far off, but he is unconcerned as he strolls around heaven – this is what Eliphaz says Job means.

[31:33]  ⁴ tn Now the protasis continues again.

[31:33]  ⁵ sn Some commentators suggest taking the meaning here to be “as Adam,” referring to the Paradise story of the sin and denial.

[31:33]  ⁶ tn The infinitive is epexegetical, explaining the first line.

[31:33]  ⁷ tn The MT has “in my bosom.” This is the only place in the OT where this word is found. But its meaning is well attested from Aramaic.

[34:22]  ⁷ tn The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.”

[139:1]  ¹⁰ sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.

[139:1]  ¹¹ tn The statement is understood as generalizing – the psalmist describes what God typically does.

[139:3]  ¹³ tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זָרָת (zarat, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).

[139:3]  ¹⁴ tn Heb “all my ways.”

[139:4]  ¹⁶ tn Or “for.”

[139:4]  ¹⁷ tn Heb “look, O Lord, you know all of it.”

[139:6]  ¹⁹ tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”

[139:7]  ²² tn Heb “Where can I go from your spirit, and where from your face can I flee?” God’s “spirit” may refer here (1) to his presence (note the parallel term, “your face,” and see Ps 104:29-30, where God’s “face” is his presence and his “spirit” is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10).

[139:8]  ²⁵ tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90).

[139:8]  ²⁶ tn Heb “look, you.”

[139:9]  ²⁸ tn Heb “rise up.”

[139:9]  ²⁹ sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.

[139:9]  ³⁰ tn Heb “at the end.”

[139:11]  ³¹ tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (yesukkeniy), from the root שׂכך (“to cover,” an alternate form of סכך), a reading assumed in the present translation.

[139:11]  ³² tn Heb “and night, light, around me.”

[139:12]  ³⁴ tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.

[139:12]  ³⁵ tn Heb “shines like.”

[139:12]  ³⁶ tn Heb “like darkness, like light.”

[15:3]  ³⁷ sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.

[15:3]  ³⁸ tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.

[23:24]  ⁴⁰ tn Heb “Oracle of the Lord.”

[23:24]  ⁴¹ tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.

[23:24]  ⁴² tn Heb “Oracle of the Lord.”

[9:2]  ⁴³ tn Heb “into Sheol” (so ASV, NASB, NRSV), that is, the land of the dead localized in Hebrew thought in the earth’s core or the grave. Cf. KJV “hell”; NCV, NLT “the place of the dead”; NIV “the depths of the grave.”

[9:3]  ⁴⁶ tn Heb “from before my eyes.”

[9:3]  ⁴⁷ tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).

[9:3]  ⁴⁸ sn If the article indicates a definite serpent, then the mythological Sea Serpent, symbolic of the world’s chaotic forces, is probably in view. See Job 26:13 and Isa 27:1 (where it is also called Leviathan). Elsewhere in the OT this serpent is depicted as opposing the Lord, but this text implies that even this powerful enemy of God is ultimately subject to his sovereign will.

[1:3]  ⁴⁹ tn Heb “he arose to flee.” The phrase וַיָּקָם לִבְרֹחַ (vayyaqam livroakh, “he arose to flee”) is a wordplay on the Lord’s command (קוּם לֵךְ, qum lekh; “Arise! Go!”) in v. 2. By repeating the first verb קוּם the narrator sets up the reader to expect that Jonah was intending to obey God. But Jonah did not “arise to go” to Nineveh; he “arose to flee” to Tarshish. Jonah looks as though he was about to obey, but he does not. This unexpected turn of events creates strong irony. The narrator does not reveal Jonah’s motivation to the reader at this point. He delays this revelation for rhetorical effect until 4:2-3.

[1:3]  ⁵⁰ tn The place-name תַּרְשִׁישׁ (tarshish, “Tarshish”) refers to a distant port city or region (Isa 23:6; Jer 10:9; Ezek 27:12; 38:13; 2 Chr 9:21; 20:36, 37) located on the coastlands in the Mediterranean west of Palestine (Ps 72:10; Isa 23:6, 10; 66:19; Jonah 1:3; see BDB 1076 s.v. תַּרְשִׁישׁ; HALOT 1798 s.v. תַּרְשִׁישׁ E.a). Scholars have not established its actual location (HALOT 1797 s.v. B). It has been variously identified with Tartessos in southwest Spain (Herodotus, Histories 1.163; 4.152; cf. Gen 10:4), Carthage (LXX of Isa 23:1, 14 and Ezek 27:25), and Sardinia (F. M. Cross, “An Interpretation of the Nora Stone,” BASOR 208 [1972]: 13-19). The ancient versions handle it variously. The LXX identifies תַּרְשִׁישׁ with Carthage/Καρχηδών (karchdwn; Isa 23:1, 6, 10, 14; Ezek 27:12; 38:13). The place name תַּרְשִׁישׁ is rendered “Africa” in the Targums in some passages (Tg. 1 Kgs 10:22; 22:49; Tg. Jer 10:9) and elsewhere as “sea” (Isa 2:16; 23:1, 14; 50:9; 66:19; Ezek 27:12, 25; 38:13; Jonah 4:2). The Jewish Midrash Canticles Rabbah 5:14.2 cites Jonah 1:3 as support for the view that Tarshish = “the Great Sea” (the Mediterranean). It is possible that תַּרְשִׁישׁ does not refer to one specific port but is a general term for the distant Mediterranean coastlands (Ps 72:10; Isa 23:6, 10; 66:19). In some cases it seems to mean simply “the open sea”: (1) the Tg. Jonah 1:3 translates תַּרְשִׁישׁ as “[he arose to flee] to the sea”; (2) Jerome’s commentary on Isa 2:16 states that Hebrew scholars in his age defined תַּרְשִׁישׁ as “sea”; and (3) the gem called II תַּרְשִׁישׁ, “topaz” (BDB 1076 s.v.; HALOT 1798 s.v.) in Exod 28:20 and 39:13 is rendered “the color of the sea” in Tg. Onq. (see D. Stuart, Hosea-Jonah [WBC], 451). The designation אֳנִיּוֹת תַּרְשִׁישׁ (’oniyyot tarshish, “Tarshish-ships”) referred to large oceangoing vessels equipped for the high seas (2 Chr 9:21; Ps 48:8; Isa 2:16; 23:1, 14; 60:9; Ezek 27:25) or large merchant ships designed for international trade (1 Kgs 10:22; 22:49; 2 Chr 9:21; 20:36; Isa 23:10; HALOT 1798 s.v. E.b). The term תַּרְשִׁישׁ is derived from the Iberian tart[uli] with the Anatolian suffix –issos/essos, resulting in Tartessos (BRL2 332a); however, the etymological meaning of תַּרְשִׁישׁ is uncertain (see W. F. Albright, “New Light on the Early History of Phoenician Colonization,” BASOR 83 [1941]: 21-22 and note 29; HALOT 1797 s.v. I תַּרְשִׁישׁ A). The name תַּרְשִׁישׁ appears in sources outside the Hebrew Bible in Neo-Assyrian ^KURTar-si-si (R. Borger, Die Inschriften Asarhaddons [AfO], 86, §57 line 10) and Greek Ταρτησσος (tarthssos; HALOT 1797 s.v. C). Most English versions render תַּרְשִׁישׁ as “Tarshish” (KJV, NKJV, ASV, NASB, RSV, NRSV, NIV, NEB, NJB, JPS, NJPS), but TEV, CEV render it more generally as “to Spain.” NLT emphasizes the rhetorical point: “in the opposite direction,” though “Tarshish” is mentioned later in the verse.

[1:3]  ⁵¹ tn Heb “Jonah arose to flee to Tarshish away from the Lord.”

[1:3]  ⁵² tn Heb “away from the presence of the Lord.” The term מִלִּפְנֵי (millifne, “away from the presence of”) is composed of the preposition לְפָנָי (lÿfanay, “in front of, before the presence of”) and מִן (min, “away from”). The term מִלִּפְנֵי is used with בָּרַח (barakh, “to flee”) only here in biblical Hebrew so it is difficult to determine its exact meaning (HALOT 942 s.v. פָּנֶה 4.h.ii; see E. Jenni, “‘Fliehen’ im akkadischen und im hebräischen Sprachgebrauch,” Or 47 [1978]: 357). The most likely options are: (1) Jonah simply fled from the Lord’s presence manifested in the temple (for mention of the temple elsewhere in Jonah, see 2:5,8). This is reflected in Jerome’s rendering fugeret in Tharsis a facie Domini (“he fled to Tarshish away from the face/presence of the Lord”). The term מִלִּפְנֵי is used in this sense with יָצָא (yatsa’, “to go out”) to depict someone or something physically leaving the manifested presence of the Lord (Lev 9:24; Num 17:11, 24; cf. Gen 4:16). This is reflected in several English versions: “from the presence of the Lord” (KJV, NKJV, RSV, NRSV, ASV, NASB) and “out of the reach of the Lord” (REB). (2) Jonah was fleeing to a distant place outside the land of Israel (D. Stuart, Hosea-Jonah [WBC], 450). The term לְפָנָי is used in various constructions with מִן to describe locations outside the land of Israel where Yahweh was not worshiped (1 Sam 26:19-20; 2 Kgs 13:23; 17:20, 23; Jer 23:39). This would be the equivalent of a self-imposed exile. (3) The term מִלִּפְנֵי can mean “out of sight” (Gen 23:4,8), so perhaps Jonah was trying to escape from the Lord’s active awareness – out of the Lord’s sight. The idea would either be an anthropomorphism (standing for a distance out of the sight of God) or it would reflect an inadequate theology of the limited omniscience and presence of God. This is reflected in some English versions: “ran away from the Lord” (NIV), “running away from Yahweh” (NJB), “to get away from the Lord” (NLT), “to escape from the Lord” (NEB) and “to escape” (CEV). (4) The term לְפָנָי can mean “in front of someone in power” (Gen 43:33; HALOT 942 s.v. c.i) and “at the disposal of” a king (Gen 13:9; 24:51; 34:10; 2 Chr 14:6; Jer 40:4; HALOT 942 s.v. 4.f). The expression would be a metonymy: Jonah was trying to escape from his commission (effect) ordered by God (cause). This is reflected in several English versions: “to flee from the Lord’s service” (JPS, NJPS). Jonah confesses in 4:2-3 that he fled to avoid carrying out his commission – lest God relent from judging Nineveh if its populace might repent. But it is also clear in chs. 1-2 that Jonah could not escape from the Lord himself.

[1:3]  ⁵³ tn Heb “he went down.” The verb יָרַד (yarad, “to go down”) can refer to a journey that is physically downhill. This suggests that Jonah had started out from Jerusalem, which is at a higher elevation. He probably received his commission in the temple (see 2:4, 7 for mention of the temple).

[1:3]  ⁵⁴ sn Joppa was a small harbor town on the Palestinian coast known as Yepu in the Amarna Letters (14^th century b.c.) and Yapu in Neo-Assyrian inscriptions (9th-8th centuries b.c.). It was a port through which imported goods could flow into the Levant (Josh 19:46; 2 Chr 2:15 [16]; Ezra 3:7). It was never annexed by Israel until the Maccabean period (ca. 148 b.c.; 1 Macc 10:76). Jonah chose a port where the people he would meet and the ships he could take were not likely to be Israelite. Once in Joppa he was already partly “away from the Lord” as he conceived it.

[1:3]  ⁵⁵ tn Heb “going to” (so KJV, NAB, NASB, NRSV); NIV “bound for”; NLT “leaving for.”

[1:3]  ⁵⁶ tn See note on the phrase “to Tarshish” at the beginning of the verse.

[1:3]  ⁵⁷ tn Heb “its fare.” The 3rd person feminine singular suffix on the noun probably functions as a genitive of worth or value: “the fare due it.” However, it is translated here simply as “the fare” for the sake of readability. On the other hand “bought a ticket” (CEV, NLT) is somewhat overtranslated, since the expression “paid the fare” is still understandable to most English readers.

[1:3]  ⁵⁸ tn Heb “he went down into it.” The verb יָרַד (yarad, “to go down”) is repeated for rhetorical effect in v. 3a, 3b, 5. See note on the word “traveled” in v. 3a.

[1:3]  ⁵⁹ tn “Them” refers to the other passengers and sailors in the ship.

[1:3]  ⁶⁰ tn See note on the phrase “to Tarshish” at the beginning of the verse.

[1:3]  ⁶¹ tn Heb “away from the presence of the Lord.” See note on the phrase “from the commission of the Lord” in v. 3a.

[1:9]  ⁵² tn Or “fear.” The verb יָרֵא (yare’) has a broad range of meanings, including “to fear, to worship, to revere, to respect” (BDB 431 s.v.). When God is the object, it normally means “to fear” (leading to obedience; BDB 431 s.v. 1) or “to worship” (= to stand in awe of; BDB 431 s.v. 2). Because the fear of God leads to wisdom and obedience, that is probably not the sense here. Instead Jonah professes to be a loyal Yahwist – in contrast to the pagan Phoenician sailors who worshiped false gods, he worshiped the one true God. Unfortunately his worship of the Lord lacked the necessary moral prerequisite.

[1:9]  ⁵³ tn Heb “The Lord, the God of heaven, I fear.” The Hebrew word order is unusual. Normally the verb appears first, but here the direct object “the Lord, the God of heaven” precedes the verb. Jonah emphasizes the object of his worship. In contrast to the Phoenician sailors who worship pagan polytheistic gods, Jonah took pride in his theological orthodoxy. Ironically, his “fear” of the Lord in this case was limited to this profession of theological orthodoxy because his actions betrayed his refusal to truly “fear” God by obeying him.

[1:9]  ⁵⁴ tn Heb “the God of the heavens.” The noun שָׁמַיִם (shamayim, “heavens”) always appears in the dual form. Although the dual form sometimes refers to things that exist in pairs, the dual is often used to refer to geographical locations, e.g., יְרוּשָׁלַיִם (yÿrushalayim, “Jerusalem”), אֶפְרַיִם (’efrayim, “Ephraim”), and מִצְרַיִם (mitsrayim, “Egypt,” but see IBHS 118 §7.3d). The dual form of שָׁמַיִם does not refer to two different kinds of heavens or to two levels of heaven; it simply refers to “heaven” as a location – the dwelling place of God. Jonah’s point is that he worships the High God of heaven – the one enthroned over all creation.

[1:10]  ⁵⁵ tn Heb “Then the men feared…” The vav-consecutive describes the consequence of Jonah’s statement. The phrase “Hearing this” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.

[1:10]  ⁵⁶ tn Heb “The men feared a great fear.” The cognate accusative construction using the verb יָרֵא (yare’, “to fear”) and the noun יִרְאָה (yir’ah, “fear”) from the same root (ירא, yr’) emphasizes the sailors’ escalating fright: “they became very afraid” (see IBHS 167 §10.2.1g).

[1:10]  ⁵⁷ tn Heb “fleeing.”

[1:10]  ⁵⁸ sn The first two times that Jonah is said to be running away from the Lord (1:3), Hebrew word order puts this phrase last. Now in the third occurrence (1:10), it comes emphatically before the verb that describes Jonah’s action. The sailors were even more afraid once they had heard who it was that Jonah had offended.

[1:10]  ⁵⁹ tn Heb “because he had told them.” The verb הִגִּיד (higgid, “he had told”) functions as a past perfect, referring to a previous event.

[2:15]  ⁵⁸ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:15]  ⁵⁹ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ⁶⁰ tn Or “excuse.”

[2:15]  ⁶¹ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[4:13]  ⁶¹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.