Discovery BoxPsalms 30:5
Context30:5 For his anger lasts only a brief moment,
and his good favor restores one’s life. 1
One may experience sorrow during the night,
but joy arrives in the morning. 2
Job 11:13-17
Context11:13 “As for you, 3 if you prove faithful, 4
and if 5 you stretch out your hands toward him, 6
11:14 if 7 iniquity is in your hand – put it far away, 8
and do not let evil reside in your tents.
11:15 For 9 then you will lift up your face
you will be securely established 12
and will not fear.
11:16 For you 13 will forget your trouble; 14
you will remember it
like water that 15 has flowed away.
11:17 And life 16 will be brighter 17 than the noonday;
though there be darkness, 18
it will be like the morning.
Isaiah 61:3
Context61:3 to strengthen those who mourn in Zion,
by giving them a turban, instead of ashes,
oil symbolizing joy, 19 instead of mourning,
a garment symbolizing praise, 20 instead of discouragement. 21
They will be called oaks of righteousness, 22
trees planted by the Lord to reveal his splendor. 23
Jeremiah 50:4-5
Context50:4 “When that time comes,” says the Lord, 24
“the people of Israel and Judah will return to the land together.
They will come back with tears of repentance
as they seek the Lord their God. 25
50:5 They will ask the way to Zion;
they will turn their faces toward it.
They will come 26 and bind themselves to the Lord
in a lasting covenant that will never be forgotten. 27
Galatians 6:7-8
Context6:7 Do not be deceived. God will not be made a fool. 28 For a person 29 will reap what he sows, 6:8 because the person who sows to his own flesh 30 will reap corruption 31 from the flesh, 32 but the one who sows to the Spirit will reap eternal life from the Spirit.
[30:5] 1 tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).
[30:5] 2 tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.
[11:13] 3 tn The pronoun is emphatic, designed to put Job in a different class than the hollow men – at least to raise the possibility of his being in a different class.
[11:13] 4 tn The Hebrew uses the perfect of כּוּן (kun, “establish”) with the object “your heart.” The verb can be translated “prepare, fix, make firm” your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense – if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views.
[11:13] 5 tn This half-verse is part of the protasis and not, as in the RSV, the apodosis to the first half. The series of “if” clauses will continue through these verses until v. 15.
[11:13] 6 sn This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.
[11:14] 7 tn Verse 14 should be taken as a parenthesis and not a continuation of the protasis, because it does not fit with v. 13 in that way (D. J. A. Clines, Job [WBC], 256).
[11:14] 8 tn Many commentators follow the Vulgate and read the line “if you put away the sin that is in your hand.” They do this because the imperative comes between the protasis (v. 13) and the apodosis (v. 15) and does not appear to be clearly part of the protasis. The idea is close to the MT, but the MT is much more forceful – if you find sin in your hand, get rid of it.
[11:15] 9 tn The absolute certainty of the statement is communicated with the addition of כִּי (ki) (see GKC 498 §159.ee).
[11:15] 10 tn For this use of the preposition מִן (min) see GKC 382 §119.w.
[11:15] 11 tn The word “lift up” is chosen to recall Job’s statement that he could not lift up his head (10:15); and the words “without spot” recall his words “filled with shame.” The sentence here says that he will lift up his face in innocence and show no signs of God’s anger on him.
[11:15] 12 tn The form מֻצָק (mutsaq) is a Hophal participle from יָצַק (yatsaq, “to pour”). The idea is that of metal being melted down and then poured to make a statue, and so hard, firm, solid. The LXX reads the verse, “for thus your face shall shine again, like pure water, and you shall divest yourself of uncleanness, and shall not fear.”
[11:16] 13 tn For a second time (see v. 13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial.
[11:16] 14 sn It is interesting to note in the book that the resolution of Job’s trouble did not come in the way that Zophar prescribed it.
[11:16] 15 tn The perfect verb forms an abbreviated relative clause (without the pronoun) modifying “water.”
[11:17] 16 tn Some translations add the pronoun to make it specifically related to Job (“your life”), but this is not necessary. The word used here has the nuance of lasting life.
[11:17] 17 tn Heb “and more than the noonday life will arise.” The present translation is an interpretation in the context. The connotation of “arise” in comparison with the noonday, and in contrast with the darkness, supports the interpretation.
[11:17] 18 tn The form in the MT is the 3fsg imperfect verb, “[though] it be dark.” Most commentators revocalize the word to make it a noun (תְּעֻפָה, tÿ’ufah), giving the meaning “the darkness [of your life] will be like the morning.” The contrast is with Job 10:22; here the darkness will shine like the morning.
[61:3] 19 tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”
[61:3] 20 tn Heb “garment of praise.”
[61:3] 21 tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”
[61:3] 22 tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”
[61:3] 23 tn Heb “a planting of the Lord to reveal splendor.”
[50:4] 24 tn Heb “oracle of the
[50:4] 25 tn Heb “and the children of Israel will come, they and the children of Judah together. They shall go, weeping as they go, and they will seek the
[50:5] 26 tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).
[50:5] 27 sn See Jer 32:40 and the study note there for the nature of this lasting agreement.
[6:7] 28 tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”
[6:7] 29 tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.
[6:8] 30 tn BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”
[6:8] 32 tn See the note on the previous occurrence of the word “flesh” in this verse.
