Job 38:7

38:7 when the morning stars ¹  sang ²  in chorus, ³ 

and all the sons of God ⁴  shouted for joy?

Psalms 19:1-2

Psalm 19 ⁵ 

For the music director; a psalm of David.

19:1 The heavens declare the glory of God; ⁶ 

the sky displays his handiwork. ⁷ 

19:2 Day after day it speaks out; ⁸ 

night after night it reveals his greatness. ⁹ 

Psalms 104:24

104:24 How many living things you have made, O Lord! ¹⁰ 

You have exhibited great skill in making all of them; ¹¹ 

the earth is full of the living things you have made.

Psalms 104:31

104:31 May the splendor of the Lord endure! ¹² 

May the Lord find pleasure in the living things he has made! ¹³ 

Lamentations 3:38

3:38 Is it not from the mouth of the Most High that everything comes –

both calamity and blessing? ¹⁴ 

Lamentations 3:1

The Prophet Speaks:

א (Alef) ¹⁵ 

3:1 I am the man ¹⁶  who has experienced ¹⁷  affliction

from the rod ¹⁸  of his wrath.

Lamentations 4:4

ד (Dalet)

4:4 The infant’s tongue sticks

to the roof of its mouth due to thirst;

little children beg for bread, ¹⁹ 

but no one gives them even a morsel. ²⁰ 

[38:7]  ¹ sn The expression “morning stars” (Heb “stars of the morning”) is here placed in parallelism to the angels, “the sons of God.” It may refer to the angels under the imagery of the stars, or, as some prefer, it may poetically include all creation. There is a parallel also with the foundation of the temple which was accompanied by song (see Ezra 3:10,11). But then the account of the building of the original tabernacle was designed to mirror creation (see M. Fishbane, Biblical Text and Texture).

[38:7]  ² tn The construction, an adverbial clause of time, uses רָנָן (ranan), which is often a ringing cry, an exultation. The parallelism with “shout for joy” shows this to be enthusiastic acclamation. The infinitive is then continued in the next colon with the vav (ו) consecutive preterite.

[38:7]  ³ tn Heb “together.” This is Dhorme’s suggestion for expressing how they sang together.

[38:7]  ⁴ tn See Job 1:6.

[19:1]  ⁵ sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.

[19:1]  ⁶ sn God’s glory refers here to his royal majesty and power.

[19:1]  ⁷ tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.

[19:2]  ⁸ tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).

[19:2]  ⁹ tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.

[104:24]  ¹⁰ tn Heb “How many [are] your works, O Lord.” In this case the Lord’s “works” are the creatures he has made, as the preceding and following contexts make clear.

[104:24]  ¹¹ tn Heb “all of them with wisdom you have made.”

[104:31]  ¹² tn Heb “be forever.”

[104:31]  ¹³ tn Or “rejoice in his works.”

[3:38]  ¹⁴ tn Heb “From the mouth of the Most High does it not go forth, both evil and good?”

[3:1]  ¹⁵ sn The nature of the acrostic changes here. Each of the three lines in each verse, not just the first, begins with the corresponding letter of the alphabet.

[3:1]  ¹⁶ tn The noun גֶּבֶר (gever, “man”) refers to a strong man, distinguished from women, children, and other non-combatants whom he is to defend. According to W. F. Lanahan the speaking voice in this chapter is that of a defeated soldier (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 41-49.) F. W. Dobbs-Allsopp (Lamentations [IBC], 108) argues that is the voice of an “everyman” although “one might not unreasonably suppose that some archetypal communal figure like the king does in fact stand in the distant background.”

[3:1]  ¹⁷ tn The verb רָאָה (ra’ah, “to see”) has a broad range of meanings, including (1) “to see” as to learn from experience and (2) “to see” as to experience (e.g., Gen 20:10; Ps 89:49; Eccl 5:17; Jer 5:12; 14:13; 20:18; 42:14; Zeph 3:15). Here it means that the speaker has experienced these things. The same Hebrew verb occurs in 2:20 where the Lord is asked to “see” (translated “Consider!”), although it is difficult to maintain this connection in an English translation.

[3:1]  ¹⁸ tn The noun שֵׁבֶט (shevet, “rod”) refers to the weapon used for smiting an enemy (Exod 21:20; 2 Sam 23:21; 1 Chr 11:3; Isa 10:15; Mic 4:14) and instrument of child-discipline (Prov 10:13; 22:15; 29:15). It is used figuratively to describe discipline of the individual (Job 9:34; 21:9; 37:13; 2 Sam 7:14; Ps 89:33) and the nation (Isa 10:5, 24; 14:29; 30:31).

[4:4]  ¹⁹ tn Heb “bread.” The term “bread” might function as a synecdoche of specific (= bread) for general (= food); however, the following parallel line does indeed focus on the act of breaking bread in two.

[4:4]  ²⁰ tn Heb “there is not a divider to them.” The term פָּרַשׂ (paras), Qal active participle ms from פָּרַס (paras, “to divide”) refers to the action of breaking bread in two before giving it to a person to eat (Isa 58:7; Jer 16:7; Lam 4:4). The form פָּרַשׂ (paras) is the alternate spelling of the more common פָּרַס (paras).