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(Job 23:1)

¹sn Job answers Eliphaz, but not until he introduces new ideas for his own case with God. His speech unfolds in three parts: Job’s longing to meet God (23:2-7), the inaccessibility and power of God (23:8-17), the indifference of God (24:1-25).

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(Job 24:2)

¹tn The line is short: “they move boundary stones.” So some commentators have supplied a subject, such as “wicked men.” The reason for its being wicked men is that to move the boundary stone was to encroach dishonestly on the lands of others (Deut 19:14; 27:17).

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(Job 29:20)

¹tn The word is “my glory,” meaning his high respect and his honor. Hoffmann proposed to read כִּידוֹן (kidon) instead, meaning “javelin” (as in 1 Sam 17:6), to match the parallelism (RQ 3 [1961/62]: 388). But the parallelism does not need to be so tight.

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(Job 31:28)

²tn See v. 11 for the construction. In Deut 17:2ff. false worship of heavenly bodies is a capital offense. In this passage, Job is talking about just a momentary glance at the sun or moon and the brief lapse into a pagan thought. But it is still sin.

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(Job 38:22)

¹sn Snow and ice are thought of as being in store, brought out by God for specific purposes, such as times of battle (see Josh 10:11; Exod 9:2ff.; Isa 28:17; Isa 30:30; and Ps 18:12 [13]).

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(Psa 9:17)

³tn Heb “forget.” “Forgetting God” refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see also Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 44:20). The nations’ refusal to acknowledge God’s sovereignty accounts for their brazen attempt to attack and destroy his people.

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(Psa 10:14)

⁷sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

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(Psa 12:5)

²tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).

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(Psa 15:1)

³sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.

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(Psa 15:5)

²tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.

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(Psa 17:1)

¹sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.

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(Psa 18:14)

⁴sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).

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(Psa 21:8)

²tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.

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(Psa 21:9)

³tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).

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(Psa 27:4)

²sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

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(Psa 28:8)

²tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.

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(Psa 35:8)

¹tn Heb “let destruction [which] he does not know come to him.” The singular is used of the enemy in v. 8, probably in a representative or collective sense. The psalmist has more than one enemy, as vv. 1-7 make clear.

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(Psa 35:22)

¹tn Heb “you see, O Lord.” There is a deliberate play on words. In v. 21 the enemies say, “our eye sees,” but the psalmist is confident that the Lord “sees” as well, so he appeals to him for help (see also v. 17).

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(Psa 38:2)

¹tn The verb Hebrew נָחַת (nakhat) apparently here means “penetrate, pierce” (note the use of the Qal in Prov 17:10). The psalmist pictures the Lord as a warrior who shoots arrows at him (see Ps 7:12-13).

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(Psa 40:2)

²tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.