Discovery BoxJob 37:2-5
Context37:2 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
Psalms 18:13
Context18:13 The Lord thundered 7 in 8 the sky;
the sovereign One 9 shouted. 10
Psalms 29:3-10
Context29:3 The Lord’s shout is heard over the water; 11
the majestic God thunders, 12
the Lord appears over the surging water. 13
29:4 The Lord’s shout is powerful, 14
the Lord’s shout is majestic. 15
29:5 The Lord’s shout breaks 16 the cedars,
the Lord shatters 17 the cedars of Lebanon. 18
29:6 He makes Lebanon skip like a calf
and Sirion 19 like a young ox. 20
29:7 The Lord’s shout strikes 21 with flaming fire. 22
29:8 The Lord’s shout shakes 23 the wilderness,
the Lord shakes the wilderness of Kadesh. 24
29:9 The Lord’s shout bends 25 the large trees 26
and strips 27 the leaves from the forests. 28
Everyone in his temple says, “Majestic!” 29
29:10 The Lord sits enthroned over the engulfing waters, 30
the Lord sits enthroned 31 as the eternal king.
Psalms 77:16-19
Context77:16 The waters 32 saw you, O God,
the waters saw you and trembled. 33
Yes, the depths of the sea 34 shook with fear. 35
77:17 The clouds poured down rain; 36
the skies thundered. 37
Yes, your arrows 38 flashed about.
77:18 Your thunderous voice was heard in the wind;
the lightning bolts lit up the world;
the earth trembled and shook. 39
77:19 You walked through the sea; 40
you passed through the surging waters, 41
but left no footprints. 42
Psalms 104:7
Context104:7 Your shout made the waters retreat;
at the sound of your thunderous voice they hurried off –
Nahum 1:3
Context1:3 The Lord is slow to anger 43 but great in power; 44
the Lord will certainly not 45 allow the wicked 46 to go unpunished.
He marches out 47 in the whirlwind and the raging storm;
dark storm clouds billow like dust 48 under his feet. 49
Habakkuk 3:10
Context3:10 When the mountains see you, they shake.
The torrential downpour sweeps through. 50
The great deep 51 shouts out;
it lifts its hands high. 52
[37:2] 1 tn The imperative is followed by the infinitive absolute from the same root to express the intensity of the verb.
[37:2] 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).
[37:3] 3 tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.
[37:4] 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.
[37:5] 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.
[37:5] 6 tn Heb “and we do not know.”
[18:13] 7 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.
[18:13] 8 tn 2 Sam 22:14 has “from.”
[18:13] 9 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.
[18:13] 10 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.
[29:3] 11 tn Heb “the voice of the
[29:3] 12 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the
[29:3] 13 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
[29:4] 14 tn Heb “the voice of the
[29:4] 15 tn Heb “the voice of the
[29:5] 16 tn The Hebrew participial form draws attention to the durative nature of the action being described.
[29:5] 17 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).
[29:5] 18 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).
[29:6] 19 sn Sirion is another name for Mount Hermon (Deut 3:9).
[29:6] 20 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.
[29:7] 21 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
[29:7] 22 sn The
[29:8] 23 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
[29:8] 24 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.
[29:9] 25 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
[29:9] 26 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
[29:9] 27 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.
[29:9] 28 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”).
[29:9] 29 tn Heb “In his temple, all of it says, ‘Glory.’”
[29:10] 30 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.
[29:10] 31 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
[77:16] 32 tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.
[77:16] 33 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:16] 34 tn The words “of the sea” are supplied in the translation for stylistic reasons.
[77:16] 35 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:17] 37 tn Heb “a sound the clouds gave.”
[77:17] 38 tn The lightning accompanying the storm is portrayed as the
[77:18] 39 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:19] 40 tn Heb “in the sea [was] your way.”
[77:19] 41 tn Heb “and your paths [were] in the mighty waters.”
[77:19] 42 tn Heb “and your footprints were not known.”
[1:3] 43 tn Heb “long of anger,” i.e., “slow to anger” (Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Pss 86:15; 103:8; 145:8; Prov 14:29; 15:18; 16:32; Neh 9:17) or restraining anger (Jer 15:15; Prov 25:15). Cf. NCV “The Lord does not become angry quickly.”
[1:3] 44 tc The BHS editors suggest emending MT “power” (כֹּחַ, koakh) to “mercy” (חֶסֶד, khesed) as in Exod 34:6; Num 14:18; Joel 2:13; Jonah 4:2; Ps 103:8; Neh 9:17. However, this is unnecessary, it has no textual support, and it misses the rhetorical point intended by Nahum’s modification of the traditional expression.
[1:3] 45 tn Or “he will certainly not acquit [the wicked]”; KJV “and will not at all acquit the wicked.” The root נָקַה (naqah, “to acquit”) is repeated for emphasis. The phrase “he will certainly not allow the wicked to go unpunished” (וְנַקֵּה לֹא יְנַקֶּה, vÿnaqqeh lo’ yÿnaqqeh) is an emphatic construction (see GKC 215 §75.hh; IBHS 584-88 §35.3.1).
[1:3] 46 tn The words “the wicked” are not in the Hebrew text but are supplied in the translation; they are implied when this idiom is used (Exod 34:7; Num 14:18). In legal contexts the nuance “the guilty” is most appropriate; in nonlegal contexts the nuance “the wicked” is used.
[1:3] 47 tn Heb “His way is in the whirlwind” (so NIV). The noun דַּרְכּוֹ (darko, “his way”) is nuanced here in a verbal sense. The noun דֶּרֶךְ (derekh) often denotes a “journey” (Gen 28:20; 30:36; 45:23; Num 9:10; Josh 9:13; 1 Sam 21:6; 1 Kgs 18:27). The verb דָּרַךְ (darakh) often means “to tread a path” (Job 22:15) and “to march out” (Judg 5:21). The
[1:3] 48 tn Heb “clouds are dust.”
[1:3] 49 tn Heb “of his feet.”
[3:10] 50 tn Heb “a heavy rain of waters passes by.” Perhaps the flash floods produced by the downpour are in view here.
[3:10] 51 sn The great deep, which is to be equated with the sea (vv. 8, 15), is a symbol of chaos and represents the Lord’s enemies.
[3:10] 52 sn Lifting the hands here suggests panic and is accompanied by a cry for mercy (see Ps 28:2; Lam 2:19). The forces of chaos cannot withstand the Lord’s power revealed in the storm.
