Discovery BoxPsalms 71:6-9
Context71:6 I have leaned on you since birth; 1
you pulled me 2 from my mother’s womb.
I praise you continually. 3
71:7 Many are appalled when they see me, 4
but you are my secure shelter.
71:8 I praise you constantly
and speak of your splendor all day long. 5
71:9 Do not reject me in my old age! 6
When my strength fails, do not abandon me!
Psalms 71:17-18
Context71:17 O God, you have taught me since I was young,
and I am still declaring 7 your amazing deeds.
71:18 Even when I am old and gray, 8
O God, do not abandon me,
until I tell the next generation about your strength,
and those coming after me about your power. 9
Job 10:3
Context10:3 Is it good for you 10 to oppress, 11
to 12 despise the work of your hands,
on the schemes of the wicked?
Job 10:8
Context10:8 “Your hands have shaped 15 me and made me,
but 16 now you destroy me completely. 17
Job 14:15
Context14:15 You will call 18 and I 19 – I will answer you;
you will long for 20 the creature you have made. 21
Isaiah 42:16
Context42:16 I will lead the blind along an unfamiliar way; 22
I will guide them down paths they have never traveled. 23
I will turn the darkness in front of them into light,
and level out the rough ground. 24
This is what I will do for them.
I will not abandon them.
Isaiah 43:21
Context43:21 the people whom I formed for myself,
so they might praise me.” 25
Isaiah 43:1
Context43:1 Now, this is what the Lord says,
the one who created you, O Jacob,
and formed you, O Israel:
“Don’t be afraid, for I will protect 26 you.
I call you by name, you are mine.
Isaiah 1:3-5
Context1:3 An ox recognizes its owner,
a donkey recognizes where its owner puts its food; 27
but Israel does not recognize me, 28
my people do not understand.”
1:4 29 The sinful nation is as good as dead, 30
the people weighed down by evil deeds.
They are offspring who do wrong,
children 31 who do wicked things.
They have abandoned the Lord,
and rejected the Holy One of Israel. 32
They are alienated from him. 33
1:5 34 Why do you insist on being battered?
Why do you continue to rebel? 35
Your head has a massive wound, 36
your whole body is weak. 37
Isaiah 1:1
Context1:1 Here is the message about Judah and Jerusalem 38 that was revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah reigned over Judah. 39
Isaiah 4:1
Context4:1 Seven women will grab hold of
one man at that time. 40
They will say, “We will provide 41 our own food,
we will provide 42 our own clothes;
but let us belong to you 43 –
take away our shame!” 44
Jude 1:1
Context1:1 From Jude, 45 a slave 46 of Jesus Christ and brother of James, 47 to those who are called, wrapped in the love of 48 God the Father and kept for 49 Jesus Christ.
[71:6] 1 tn Heb “from the womb.”
[71:6] 2 tc The form in the MT is derived from גָזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhiy), from גוּח (gukh) or גִיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (’uzziy, “my strength”; cf. NEB “my protector since I left my mother’s womb”).
[71:6] 3 tn Heb “in you [is] my praise continually.”
[71:7] 4 tn Heb “like a sign [i.e., portent or bad omen] I am to many.”
[71:8] 5 tn Heb “my mouth is filled [with] your praise, all the day [with] your splendor.”
[71:9] 6 tn Heb “do not cast me away at the time of old age.”
[71:17] 7 tn Heb “and until now I am declaring.”
[71:18] 8 tn Heb “and even unto old age and gray hair.”
[71:18] 9 tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.
[10:3] 10 tn Or “Does it give you pleasure?” The expression could also mean, “Is it profitable for you?” or “Is it fitting for you?”
[10:3] 11 tn The construction uses כִּי (ki) with the imperfect verb – “that you oppress.” Technically, this clause serves as the subject, and “good” is the predicate adjective. In such cases one often uses an English infinitive to capture the point: “Is it good for you to oppress?” The LXX changes the meaning considerably: “Is it good for you if I am unrighteous, for you have disowned the work of your hands.”
[10:3] 12 tn Heb “that you despise.”
[10:3] 13 tn Now, in the second half of the verse, there is a change in the structure. The conjunction on the preposition followed by the perfect verb represents a circumstantial clause.
[10:3] 14 tn The Hiphil of the verb יָפַע (yafa’) means “shine.” In this context the expression “you shine upon” would mean “have a glowing expression,” be radiant, or smile.
[10:8] 15 tn The root עָצַב (’atsav) is linked by some to an Arabic word meaning “to cut out, hew.” The derived word עֲצַבִּים (’atsabbim) means “idols.” Whatever the precise meaning, the idea is that God formed or gave shape to mankind in creation.
[10:8] 16 tn The verb in this part is a preterite with the vav (ו) consecutive. However, here it has merely an external connection with the preceding perfects, so that in reality it presents an antithesis (see GKC 327 §111.e).
[10:8] 17 tn Heb “together round about and you destroy me.” The second half of this verse is very difficult. Most commentators follow the LXX and connect the first two words with the second colon as the MT accents indicate (NJPS, “then destroyed every part of me”), rather than with the first colon (“and made me complete,” J. E. Hartley, Job [NICOT], 185). Instead of “together” some read “after.” Others see in סָבִיב (saviv) not so much an adjectival use but a verbal or adverbial use: “you turn and destroy” or “you destroy utterly (all around).” This makes more sense than “turn.” In addition, the verb form in the line is the preterite with vav consecutive; this may be another example of the transposition of the copula (see 4:6). For yet another option (“You have engulfed me about altogether”), see R. Fuller, “Exodus 21:22: The Miscarriage Interpretation and the Personhood of the Fetus,” JETS 37 (1994): 178.
[14:15] 18 sn The idea would be that God would sometime in the future call Job into his fellowship again when he longed for the work of his hands (cf. Job 10:3).
[14:15] 19 tn The independent personal pronoun is emphatic, as if to say, “and I on my part will answer.”
[14:15] 20 tn The word כָּסַף (kasaf) originally meant “to turn pale.” It expresses the sentiment that causes pallor of face, and so is used for desire ardently, covet. The object of the desire is always introduced with the ל (lamed) preposition (see E. Dhorme, Job, 202).
[14:15] 21 tn Heb “long for the work of your hands.”
[42:16] 22 tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”
[42:16] 23 tn Heb “in paths they do not know I will make them walk.”
[42:16] 24 tn Heb “and the rough ground into a level place.”
[43:21] 25 tn Heb “[so] they might declare my praise.”
[43:1] 26 tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”
[1:3] 27 tn Heb “and the donkey the feeding trough of its owner.” The verb in the first line does double duty in the parallelism.
[1:3] 28 tn Although both verbs have no object, the parallelism suggests that Israel fails to recognize the Lord as the one who provides for their needs. In both clauses, the placement of “Israel” and “my people” at the head of the clause focuses the reader’s attention on the rebellious nation (C. van der Merwe, J. Naudé, J. Kroeze, A Biblical Hebrew Reference Grammar, 346-47).
[1:4] 29 sn Having summoned the witnesses and announced the Lord’s accusation against Israel, Isaiah mourns the nation’s impending doom. The third person references to the Lord in the second half of the verse suggest that the quotation from the Lord (cf. vv. 2-3) has concluded.
[1:4] 30 tn Heb “Woe [to the] sinful nation.” The Hebrew term הוֹי, (hoy, “woe, ah”) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death. In highly dramatic fashion the prophet acts out Israel’s funeral in advance, emphasizing that their demise is inevitable if they do not repent soon.
[1:4] 31 tn Or “sons” (NASB). The prophet contrasts four terms of privilege – nation, people, offspring, children – with four terms that depict Israel’s sinful condition in Isaiah’s day – sinful, evil, wrong, wicked (see J. A. Motyer, The Prophecy of Isaiah, 43).
[1:4] 32 sn Holy One of Israel is one of Isaiah’s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.
[1:4] 33 tn Heb “they are estranged backward.” The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse.
[1:5] 34 sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).
[1:5] 35 tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”
[1:5] 36 tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”
[1:5] 37 tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).
[1:1] 38 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:1] 39 tn Heb “The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.”
[4:1] 40 tn Or “in that day” (ASV).
[4:1] 41 tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”
[4:1] 42 tn Heb “wear” (so NASB, NRSV); NCV “make.”
[4:1] 43 tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.
[4:1] 44 sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.
[1:1] 45 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 46 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 47 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 48 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 49 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
