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Job 9:11

Context

9:11 If 1  he passes by me, I cannot see 2  him, 3 

if he goes by, I cannot perceive him. 4 

Psalms 10:1

Context
Psalm 10 5 

10:1 Why, Lord, do you stand far off?

Why do you pay no attention during times of trouble? 6 

Psalms 13:1-3

Context
Psalm 13 7 

For the music director; a psalm of David.

13:1 How long, Lord, will you continue to ignore me? 8 

How long will you pay no attention to me? 9 

13:2 How long must I worry, 10 

and suffer in broad daylight? 11 

How long will my enemy gloat over me? 12 

13:3 Look at me! 13  Answer me, O Lord my God!

Revive me, 14  or else I will die! 15 

Isaiah 45:15

Context

45:15 Yes, you are a God who keeps hidden,

O God of Israel, deliverer!

Isaiah 45:1

Context

45:1 This is what the Lord says to his chosen 16  one,

to Cyrus, whose right hand I hold 17 

in order to subdue nations before him,

and disarm kings, 18 

to open doors before him,

so gates remain unclosed:

Isaiah 6:1

Context
Isaiah’s Commission

6:1 In the year of King Uzziah’s death, 19  I saw the sovereign master 20  seated on a high, elevated throne. The hem of his robe filled the temple.

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[9:11]  1 tn The NIV has “when” to form a temporal clause here. For the use of “if,” see GKC 497 §159.w.

[9:11]  2 tn The imperfect verbs in this verse are consistent with the clauses. In the conditional clauses a progressive imperfect is used, but in the following clauses the verbs are potential imperfects.

[9:11]  3 tn The pronoun “him” is supplied here; it is not in MT, but the Syriac and Vulgate have it (probably for translation purposes as well).

[9:11]  4 sn Like the mountains, Job knows that God has passed by and caused him to shake and tremble, but he cannot understand or perceive the reasons.

[10:1]  5 sn Psalm 10. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail.

[10:1]  6 tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).

[13:1]  7 sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.

[13:1]  8 tn Heb “will you forget me continually.”

[13:1]  9 tn Heb “will you hide your face from me.”

[13:2]  10 tn Heb “How long will I put counsel in my being?”

[13:2]  11 tn Heb “[with] grief in my heart by day.”

[13:2]  12 tn Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”

[13:3]  13 tn Heb “see.”

[13:3]  14 tn Heb “Give light [to] my eyes.” The Hiphil of אוּר (’ur), when used elsewhere with “eyes” as object, refers to the law of God giving moral enlightenment (Ps 19:8), to God the creator giving literal eyesight to all people (Prov 29:13), and to God giving encouragement to his people (Ezra 9:8). Here the psalmist pictures himself as being on the verge of death. His eyes are falling shut and, if God does not intervene soon, he will “fall asleep” for good.

[13:3]  15 tn Heb “or else I will sleep [in?] the death.” Perhaps the statement is elliptical, “I will sleep [the sleep] of death,” or “I will sleep [with the sleepers in] death.”

[45:1]  16 tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”

[45:1]  17 sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.

[45:1]  18 tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”

[6:1]  19 sn That is, approximately 740 b.c.

[6:1]  20 tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).



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