[19:29] 1 tn The word “wrath” probably refers to divine wrath for the wicked. Many commentators change this word to read “they,” or more precisely, “these things.”
[19:29] 2 tn The word is “iniquities”; but here as elsewhere it should receive the classification of the punishment for iniquity (a category of meaning that developed from a metonymy of effect).
[19:29] 3 tc The last word is problematic because of the textual variants in the Hebrew. In place of שַׁדִּין (shaddin, “judgment”) some have proposed שַׁדַּי (shadday, “Almighty”) and read it “that you may know the Almighty” (Ewald, Wright). Some have read it יֵשׁ דַּיָּן (yesh dayyan, “there is a judge,” Gray, Fohrer). Others defend the traditional view, arguing that the שׁ (shin) is the abbreviated relative particle on the word דִּין (din, “judgment”).
[3:17] 4 sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.
[3:17] 5 sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.
[3:17] 6 tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (“there”) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 §106.l).
[3:17] 7 tn Here the noun רֹגז (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb רָגַז (ragaz) means “to be agitated, excited.” The expression indicates that they cease from troubling, meaning all the agitation of their own lives.
[3:17] 8 tn The word יָגִיעַ (yagia’) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”).
pada halaman