Psalms 104:6-9

104:6 The watery deep covered it ¹  like a garment;

the waters reached ²  above the mountains. ³ 

104:7 Your shout made the waters retreat;

at the sound of your thunderous voice they hurried off –

104:8 as the mountains rose up,

and the valleys went down –

to the place you appointed for them. ⁴ 

104:9 You set up a boundary for them that they could not cross,

so that they would not cover the earth again. ⁵ 

Genesis 1:9-10

1:9 God said, “Let the water under the sky be gathered to one place ⁶  and let dry ground appear.” ⁷  It was so. 1:10 God called the dry ground “land” ⁸  and the gathered waters he called “seas.” God saw that it was good.

Job 26:10

26:10 He marks out the horizon ⁹  on the surface of the waters

as a boundary between light and darkness.

Job 38:8-11

38:8 “Who shut up ¹⁰  the sea with doors

when it burst forth, ¹¹  coming out of the womb,

38:9 when I made ¹²  the storm clouds its garment,

and thick darkness its swaddling band, ¹³ 

38:10 when I prescribed ¹⁴  its limits,

and set ¹⁵  in place its bolts and doors,

38:11 when I said, ‘To here you may come ¹⁶ 

and no farther, ¹⁷ 

here your proud waves will be confined’? ¹⁸ 

Proverbs 8:29

8:29 when he gave the sea his decree

that the waters should not pass over his command, ¹⁹ 

when he marked out the foundations of the earth,

Jeremiah 5:22

5:22 “You should fear me!” says the Lord.

“You should tremble in awe before me! ²⁰ 

I made the sand to be a boundary for the sea,

a permanent barrier that it can never cross.

Its waves may roll, but they can never prevail.

They may roar, but they can never cross beyond that boundary.” ²¹ 

[104:6]  ¹ tc Heb “you covered it.” The masculine suffix is problematic if the grammatically feminine noun “earth” is the antecedent. For this reason some emend the form to a feminine verb with feminine suffix, כִּסַּתָּה (kisattah, “[the watery deep] covered it [i.e., the earth]”), a reading assumed by the present translation.

[104:6]  ² tn Heb “stood.”

[104:6]  ³ sn Verse 6 refers to the condition described in Gen 1:2 (note the use of the Hebrew term תְּהוֹם [tÿhom, “watery deep”] in both texts).

[104:8]  ⁴ tn Heb “from your shout they fled, from the sound of your thunder they hurried off.”

[104:9]  ⁵ tn Heb “a boundary you set up, they will not cross, they will not return to cover the earth.”

[1:9]  ⁶ sn Let the water…be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.

[1:9]  ⁷ tn When the waters are collected to one place, dry land emerges above the surface of the receding water.

[1:10]  ⁸ tn Heb “earth,” but here the term refers to the dry ground as opposed to the sea.

[26:10]  ⁹ tn The expression חֹק־חָג (khoq-khag) means “he has drawn a limit as a circle.” According to some the form should have been חָק־חוּג (khaq-khug, “He has traced a circle”). But others argues that the text is acceptable as is, and can be interpreted as “a limit he has circled.” The Hebrew verbal roots are חָקַק (khaqaq, “to engrave; to sketch out; to trace”) and חוּג (khug, “describe a circle”) respectively.

[38:8]  ¹⁰ tn The MT has “and he shut up.” The Vulgate has “Who?” and so many commentaries and editions adopt this reading, if not from the Vulgate, then from the sense of the sequence in the text itself.

[38:8]  ¹¹ tn The line uses two expressions, first the temporal clause with גִּיחַ (giakh, “when it burst forth”) and then the finite verb יֵצֵא (yetse’, “go out”) to mark the concomitance of the two actions.

[38:9]  ¹² tn The temporal clause here uses the infinitive from שִׂים (sim, “to place; to put; to make”). It underscores the sovereign placing of things.

[38:9]  ¹³ tn This noun is found only here. The verb is in Ezek 16:4, and a related noun is in Ezek 30:21.

[38:10]  ¹⁴ tc The MT has “and I broke,” which cannot mean “set, prescribed” or the like. The LXX and the Vulgate have such a meaning, suggesting a verb עֲשִׁית (’ashiyt, “plan, prescribe”). A. Guillaume finds an Arabic word with a meaning “measured it by span by my decree.” Would God give himself a decree? R. Gordis simply argues that the basic meaning “break” develops the connotation of “decide, determine” (2 Sam 5:24; Job 14:3; Dan 11:36).

[38:10]  ¹⁵ tn Dhorme suggested reversing the two verbs, making this the first, and then “shatter” for the second colon.

[38:11]  ¹⁶ tn The imperfect verb receives the permission nuance here.

[38:11]  ¹⁷ tn The text has תֹסִיף (tosif, “and you may not add”), which is often used idiomatically (as in verbal hendiadys constructions).

[38:11]  ¹⁸ tn The MT literally says, “here he will put on the pride of your waves.” The verb has no expressed subject and so is made a passive voice. But there has to be some object for the verb “put,” such as “limit” or “boundary”; the translations “confined; halted; stopped” all serve to paraphrase such an idea. The LXX has “broken” at this point, suggesting the verse might have been confused – but “breaking the pride” of the waves would mean controlling them. Some commentators have followed this, exchanging the verb in v. 11 with this one.

[8:29]  ¹⁹ tn Heb “his mouth.”

[5:22]  ²⁰ tn Heb “Should you not fear me? Should you not tremble in awe before me?” The rhetorical questions expect the answer explicit in the translation.

[5:22]  ²¹ tn Heb “it.” The referent is made explicit to avoid any possible confusion.