Mazmur 46:5
Konteks46:5 God lives within it, 1 it cannot be moved. 2
God rescues it 3 at the break of dawn. 4
Mazmur 59:16
Konteks59:16 As for me, I will sing about your strength;
I will praise your loyal love in the morning.
For you are my refuge 5
and my place of shelter when I face trouble. 6
Mazmur 143:8
Konteks143:8 May I hear about your loyal love in the morning, 7
for I trust in you.
Show me the way I should go, 8
because I long for you. 9
Kejadian 32:24
Konteks32:24 So Jacob was left alone. Then a man 10 wrestled 11 with him until daybreak. 12
Hosea 6:3
Konteks6:3 So let us acknowledge him! 13
Let us seek 14 to acknowledge 15 the Lord!
He will come to our rescue as certainly as the appearance of the dawn,
as certainly as the winter rain comes,
as certainly as the spring rain that waters the land.”
[46:5] 1 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
[46:5] 2 tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
[46:5] 3 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
[46:5] 4 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).
[46:5] sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
[59:16] 5 tn Or “my elevated place” (see Ps 18:2).
[59:16] 6 tn Heb “and my shelter in the day of my distress.”
[143:8] 7 tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.
[143:8] sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).
[143:8] 8 sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).
[143:8] 9 tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).
[32:24] 10 sn Reflecting Jacob’s perspective at the beginning of the encounter, the narrator calls the opponent simply “a man.” Not until later in the struggle does Jacob realize his true identity.
[32:24] 11 sn The verb translated “wrestled” (וַיֵּאָבֵק, vayye’aveq) sounds in Hebrew like the names “Jacob” (יַעֲקֹב, ya’aqov) and “Jabbok” (יַבֹּק, yabboq). In this way the narrator links the setting, the main action, and the main participant together in the mind of the reader or hearer.
[32:24] 12 tn Heb “until the rising of the dawn.”
[6:3] 13 tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.
[6:3] 14 tn Heb “let us pursue in order to know.” The Hebrew term רָדַף (radaf, “to pursue”) is used figuratively: “to aim to secure” (BDB 923 s.v. רָדַף 2). It describes the pursuit of a moral goal: “Do not pervert justice…nor accept a bribe…pursue [רָדַף] justice” (Deut 16:20); “those who pursue [רָדַף] righteousness and who seek [בָּקַשׁ, baqash] the
[6:3] 15 tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).
