Discovery BoxPsalms 37:10
Context37:10 Evil men will soon disappear; 1
you will stare at the spot where they once were, but they will be gone. 2
Exodus 15:9-10
Context15:9 The enemy said, ‘I will chase, 3 I will overtake,
I will divide the spoil;
my desire 4 will be satisfied on them.
I will draw 5 my sword, my hand will destroy them.’ 6
15:10 But 7 you blew with your breath, and 8 the sea covered them.
They sank 9 like lead in the mighty waters.
Exodus 15:19
Context15:19 For the horses of Pharaoh came with his chariots and his footmen into the sea,
and the Lord brought back the waters of the sea on them,
but the Israelites walked on dry land in the middle of the sea.”
Job 20:5-29
Context20:5 that the elation of the wicked is brief, 10
the joy of the godless 11 lasts but a moment. 12
20:6 Even though his stature 13 reaches to the heavens
and his head touches the clouds,
20:7 he will perish forever, like his own excrement; 14
those who used to see him will say, ‘Where is he?’
20:8 Like a dream he flies away, never again to be found, 15
and like a vision of the night he is put to flight.
20:9 People 16 who had seen him will not see him again,
and the place where he was
will recognize him no longer.
20:10 His sons must recompense 17 the poor;
his own hands 18 must return his wealth.
20:11 His bones 19 were full of his youthful vigor, 20
but that vigor will lie down with him in the dust.
20:12 “If 21 evil is sweet in his mouth
and he hides it under his tongue, 22
20:13 if he retains it for himself
and does not let it go,
and holds it fast in his mouth, 23
20:14 his food is turned sour 24 in his stomach; 25
it becomes the venom of serpents 26 within him.
20:15 The wealth that he consumed 27 he vomits up,
God will make him throw it out 28 of his stomach.
20:16 He sucks the poison 29 of serpents; 30
the fangs 31 of a viper 32 kill him.
20:17 He will not look on the streams, 33
the rivers, which are the torrents 34
of honey and butter. 35
20:18 He gives back the ill-gotten gain 36
without assimilating it; 37
he will not enjoy the wealth from his commerce. 38
20:19 For he has oppressed the poor and abandoned them; 39
he has seized a house which he did not build. 40
20:20 For he knows no satisfaction in his appetite; 41
he does not let anything he desires 42 escape. 43
20:21 “Nothing is left for him to devour; 44
that is why his prosperity does not last. 45
20:22 In the fullness of his sufficiency, 46
distress 47 overtakes him.
the full force of misery will come upon him. 48
20:23 “While he is 49 filling his belly,
God 50 sends his burning anger 51 against him,
and rains down his blows upon him. 52
20:24 If he flees from an iron weapon,
then an arrow 53 from a bronze bow pierces him.
20:25 When he pulls it out 54 and it comes out of his back,
the gleaming point 55 out of his liver,
terrors come over him.
20:26 Total darkness waits to receive his treasures; 56
a fire which has not been kindled 57
will consume him
and devour what is left in his tent.
20:27 The heavens reveal his iniquity;
the earth rises up against him.
20:28 A flood will carry off his house,
rushing waters on the day of God’s wrath.
20:29 Such is the lot God allots the wicked,
and the heritage of his appointment 58 from God.”
Isaiah 10:16-19
Context10:16 For this reason 59 the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. 60 His majestic glory will go up in smoke. 61
10:17 The light of Israel 62 will become a fire,
their Holy One 63 will become a flame;
it will burn and consume the Assyrian king’s 64 briers
and his thorns in one day.
10:18 The splendor of his forest and his orchard
will be completely destroyed, 65
as when a sick man’s life ebbs away. 66
10:19 There will be so few trees left in his forest,
a child will be able to count them. 67
Isaiah 10:33-34
Context10:33 Look, the sovereign master, the Lord who commands armies,
is ready to cut off the branches with terrifying power. 68
The tallest trees 69 will be cut down,
the loftiest ones will be brought low.
10:34 The thickets of the forest will be chopped down with an ax,
and mighty Lebanon will fall. 70
Acts 12:22-23
Context12:22 But the crowd 71 began to shout, 72 “The voice of a god, 73 and not of a man!” 12:23 Immediately an angel of the Lord 74 struck 75 Herod 76 down because he did not give the glory to God, and he was eaten by worms and died. 77
[37:10] 1 tn Heb “and yet, a little, there will be no wicked [one].”
[37:10] 2 tn Heb “and you will carefully look upon his place, but he will not be [there].” The singular is used here in a representative sense; the typical evildoer is in view.
[15:9] 3 sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).
[15:9] 4 tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.
[15:9] 5 tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.
[15:9] 6 tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.
[15:10] 5 tn “But” has been supplied here.
[15:10] 6 tn Here “and” has been supplied.
[15:10] 7 tn The verb may have the idea of sinking with a gurgling sound, like water going into a whirlpool (R. A. Cole, Exodus [TOTC], 124; S. R. Driver, Exodus, 136). See F. M. Cross and D. N. Freedman, “The Song of Miriam,” JNES 14 (1955): 243-47.
[20:5] 7 tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.
[20:5] 8 tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.
[20:5] 9 tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ’ad, especially at Job 1:18 and Neh 7:3,” JSS 27 (1982): 177-88.
[20:6] 9 tn The word שִׂיא (si’) has been connected with the verb נָשָׂא (nasa’, “to lift up”), and so interpreted here as “pride.” The form is parallel to “head” in the next part, and so here it refers to his stature, the part that rises up and is crowned. But the verse does describe the pride of such a person, with his head in the heavens.
[20:7] 11 tn There have been attempts to change the word here to “like a whirlwind,” or something similar. But many argue that there is no reason to remove a coarse expression from Zophar.
[20:8] 13 tn Heb “and they do not find him.” The verb has no expressed subject, and so here is equivalent to a passive. The clause itself is taken adverbially in the sentence.
[20:9] 15 tn Heb “the eye that had seen him.” Here a part of the person (the eye, the instrument of vision) is put by metonymy for the entire person.
[20:10] 17 tn The early versions confused the root of this verb, taking it from רָצַץ (ratsats, “mistreat”) and not from רָצָה (ratsah, “be please with”). So it was taken to mean, “Let inferiors destroy his children.” But the verb is רָצָה (ratsah). This has been taken to mean “his sons will seek the favor of the poor.” This would mean that they would be reduced to poverty and need help from even the poor. Some commentators see this as another root רָצָה (ratsah) meaning “to compensate; to restore” wealth their father had gained by impoverishing others. This fits the parallelism well, but not the whole context that well.
[20:10] 18 tn Some commentators are surprised to see “his hands” here, thinking the passage talks about his death. Budde changed it to “his children,” by altering one letter. R. Gordis argued that “hand” can mean offspring, and so translated it that way without changing anything in the text (“A note on YAD,” JBL 62 [1943]: 343).
[20:11] 19 tn “Bones” is often used metonymically for the whole person, the bones being the framework, meaning everything inside, as well as the body itself.
[20:11] 20 sn This line means that he dies prematurely – at the height of his youthful vigor.
[20:12] 21 tn The conjunction אִם (’im) introduces clauses that are conditional or concessive. With the imperfect verb in the protasis it indicates what is possible in the present or future. See GKC 496 §159.q).
[20:12] 22 sn The wicked person holds on to evil as long as he can, savoring the taste or the pleasure of it.
[20:13] 23 tn Heb “in the middle of his palate.”
[20:14] 25 tn The perfect verb in the apodosis might express the suddenness of the change (see S. R. Driver, Tenses in Hebrew, 204), or it might be a constative perfect looking at the action as a whole without reference to inception, progress, or completion (see IBHS 480-81 §30.1d). The Niphal perfect simply means “is turned” or “turns”; “sour is supplied in the translation to clarify what is meant.
[20:14] 26 tn The word is “in his loins” or “within him.” Some translate more specifically “bowels.”
[20:14] 27 sn Some commentators suggest that the ancients believed that serpents secreted poison in the gall bladder, or that the poison came from the gall bladder of serpents. In any case, there is poison (from the root “bitter”) in the system of the wicked person; it may simply be saying it is that type of poison.
[20:15] 27 tn Heb “swallowed.”
[20:15] 28 tn The choice of words is excellent. The verb יָרַשׁ (yarash) means either “to inherit” or “to disinherit; to dispossess.” The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, “God will make him throw it out…”); but since wealth is the subject there is a disinheritance meant here.
[20:16] 29 tn The word is a homonym for the word for “head,” which has led to some confusion in the early versions.
[20:16] 30 sn To take the possessions of another person is hereby compared to sucking poison from a serpent – it will kill eventually.
[20:16] 32 tn Some have thought this verse is a gloss on v. 14 and should be deleted. But the word for “viper” (אֶפְעֶה, ’ef’eh) is a rare word, occurring only here and in Isa 30:6 and 59:5. It is unlikely that a rarer word would be used in a gloss. But the point is similar to v. 14 – the wealth that was greedily sucked in by the wicked proves to be their undoing. Either this is totally irrelevant to Job’s case, a general discussion, or the man is raising questions about how Job got his wealth.
[20:17] 31 tn The word פְּלַגּוֹת (pÿlaggot) simply means “streams” or “channels.” Because the word is used elsewhere for “streams of oil” (cf. 29:6), and that makes a good parallelism here, some supply “oil” (cf. NAB, NLT). But the second colon of the verse is probably in apposition to the first. The verb “see” followed by the preposition bet, “to look on; to look over,” means “to enjoy as a possession,” an activity of the victor.
[20:17] 32 tn The construct nouns here have caused a certain amount of revision. It says “rivers of, torrents of.” The first has been emended by Klostermann to יִצְהָר (yitshar, “oil”) and connected to the first colon. Older editors argued for a נָהָר (nahar) that meant “oil” but that was not convincing. On the other hand, there is support for having more than one construct together serving as apposition (see GKC 422 §130.e). If the word “streams” in the last colon is a construct, that would mean three of them; but that one need not be construct. The reading would be “He will not see the streams, [that is] the rivers [which are] the torrents of honey and butter.” It is unusual, but workable.
[20:17] 33 sn This word is often translated “curds.” It is curdled milk, possibly a type of butter.
[20:18] 33 tn The idea is the fruit of his evil work. The word יָגָע (yaga’) occurs only here; it must mean ill-gotten gains. The verb is in 10:3.
[20:18] 34 tn Heb “and he does not swallow.” In the context this means “consume” for his own pleasure and prosperity. The verbal clause is here taken adverbially.
[20:18] 35 sn The expression is “according to the wealth of his exchange.” This means he cannot enjoy whatever he gained in his business deals. Some
[20:19] 35 tc The verb indicates that after he oppressed the poor he abandoned them to their fate. But there have been several attempts to improve on the text. Several have repointed the text to get a word parallel to “house.” Ehrlich came up with עֹזֵב (’ozev, “mud hut”), Kissane had “hovel” (similar to Neh 3:8). M. Dahood did the same (“The Root ’zb II in Job,” JBL 78 [1959]: 306-7). J. Reider came up with עֶזֶב (’ezev, the “leavings”), what the rich were to leave for the poor (“Contributions to the Scriptural text,” HUCA 24 [1952/53]: 103-6). But an additional root עָזַב (’azav) is questionable. And while the text as it stands is general and not very striking, there is absolutely nothing wrong with it. Dhorme reverses the letters to gain בְּעֹז (bÿ’oz, “with force [or violence]”).
[20:19] 36 tn The last clause says, “and he did not build it.” This can be understood in an adverbial sense, supplying the relative pronoun to the translation.
[20:20] 37 tn Heb “belly,” which represents his cravings, his desires and appetites. The “satisfaction” is actually the word for “quiet; peace; calmness; ease.” He was driven by greedy desires, or he felt and displayed an insatiable greed.
[20:20] 38 tn The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave.
[20:20] 39 tn The verb is difficult to translate in this line. It basically means “to cause to escape; to rescue.” Some translate this verb as “it is impossible to escape”; this may work, but is uncertain. Others translate the verb in the sense of saving something else: N. Sarna says, “Of his most cherished possessions he shall save nothing” (“The Interchange of the Preposition bet and min in Biblical Hebrew,” JBL 78 [1959]: 315-16). The RSV has “he will save nothing in which he delights”; NIV has “he cannot save himself by his treasure.”
[20:21] 39 tn Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.
[20:21] 40 sn The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.
[20:22] 41 tn The word שָׂפַק (safaq) occurs only here; it means “sufficiency; wealth; abundance (see D. W. Thomas, “The Text of Jesaia 2:6 and the Word sapaq,” ZAW 75 [1963]: 88-90).
[20:22] 42 tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind.
[20:22] 43 tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (’amel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (’amal, “trouble”) here.
[20:23] 43 tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.
[20:23] 44 tn “God” is understood as the subject of the judgment.
[20:23] 45 tn Heb “the anger of his wrath.”
[20:23] 46 tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”
[20:24] 45 tn Heb “a bronze bow pierces him.” The words “an arrow from” are implied and are supplied in the translation; cf. “pulls it out” in the following verse.
[20:25] 47 tn The MT has “he draws out [or as a passive, “it is drawn out/forth”] and comes [or goes] out of his back.” For the first verb שָׁלַף (shalaf, “pull, draw”), many commentators follow the LXX and use שֶׁלַח (shelakh, “a spear”). It then reads “and a shaft comes out of his back,” a sword flash comes out of his liver.” But the verse could also be a continuation of the preceding.
[20:25] 48 tn Possibly a reference to lightnings.
[20:26] 49 tn Heb “all darkness is hidden for his laid up things.” “All darkness” refers to the misfortunes and afflictions that await. The verb “hidden” means “is destined for.”
[20:26] 50 tn Heb “not blown upon,” i.e., not kindled by man. But G. R. Driver reads “unquenched” (“Hebrew notes on the ‘Wisdom of Jesus Ben Sirach’,” JBL 53 [1934]: 289).
[20:29] 51 tn For the word אִמְרוֹ (’imro) some propose reading “his appointment,” and the others, “his word.” Driver shows that “the heritage of his appointment” means “his appointed heritage” (see GKC 440 §135.n).
[10:16] 53 sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.
[10:16] 54 tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”
[10:16] 55 tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”
[10:17] 55 tn In this context the “Light of Israel” is a divine title (note the parallel title “his holy one”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. 16b).
[10:17] 56 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[10:17] 57 tn Heb “his.” In vv. 17-19 the Assyrian king and his empire is compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).
[10:18] 57 tn Heb “from breath to flesh it will destroy.” The expression “from breath to flesh” refers to the two basic components of a person, the immaterial (life’s breath) and the material (flesh). Here the phrase is used idiomatically to indicate totality.
[10:18] 58 tn The precise meaning of this line is uncertain. מָסַס (masas), which is used elsewhere of substances dissolving or melting, may here mean “waste away” or “despair.” נָסַס (nasas), which appears only here, may mean “be sick” or “stagger, despair.” See BDB 651 s.v. I נָסַס and HALOT 703 s.v. I נסס. One might translate the line literally, “like the wasting away of one who is sick” (cf. NRSV “as when an invalid wastes away”).
[10:19] 59 tn Heb “and the rest of the trees of his forest will be counted, and a child will record them.”
[10:33] 61 tc The Hebrew text reads “with terrifying power,” or “with a crash.” מַעֲרָצָה (ma’aratsah, “terrifying power” or “crash”) occurs only here. Several have suggested an emendation to מַעֲצָד (ma’atsad, “ax”) parallel to “ax” in v. 34; see HALOT 615 s.v. מַעֲצָד and H. Wildberger, Isaiah, 1:448.
[10:33] 62 tn Heb “the exalted of the height.” This could refer to the highest branches (cf. TEV) or the tallest trees (cf. NIV, NRSV).
[10:34] 63 tn The Hebrew text has, “and Lebanon, by/as [?] a mighty one, will fall.” The translation above takes the preposition בְּ (bet) prefixed to “mighty one” as indicating identity, “Lebanon, as a mighty one, will fall.” In this case “mighty one” describes Lebanon. (In Ezek 17:23 and Zech 11:2 the adjective is used of Lebanon’s cedars.) Another option is to take the preposition as indicating agency and interpret “mighty one” as a divine title (see Isa 33:21). One could then translate, “and Lebanon will fall by [the agency of] the Mighty One.”
[12:22] 65 tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.
[12:22] 66 tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
[12:22] 67 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
[12:23] 67 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[12:23] 68 sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.
[12:23] 69 tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
[12:23] 70 sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in
