Ayub 6:29

6:29 Relent, ¹  let there be no falsehood; ² 

reconsider, ³  for my righteousness is intact! ⁴ 

Ayub 22:15

22:15 Will you keep to the old path ⁵ 

that evil men have walked –

Mazmur 12:7

12:7 You, Lord, will protect them; ⁶ 

you will continually shelter each one from these evil people, ⁷ 

Mazmur 12:1

Psalm 12 ⁸ 

For the music director; according to the sheminith style; ⁹  a psalm of David.

12:1 Deliver, Lord!

For the godly ¹⁰  have disappeared; ¹¹ 

people of integrity ¹²  have vanished. ¹³ 

1 Petrus 1:7

1:7 Such trials show the proven character of your faith, ¹⁴  which is much more valuable than gold – gold that is tested by fire, even though it is passing away ¹⁵  – and will bring praise ¹⁶  and glory and honor when Jesus Christ is revealed. ¹⁷ 

[6:29]  ¹ tn The Hebrew verb שֻׁבוּ (shuvu) would literally be “return.” It has here the sense of “to begin again; to adopt another course,” that is, proceed on another supposition other than my guilt (A. B. Davidson, Job, 49). The LXX takes the word from יָשַׁב (yashav, “sit, dwell”) reading “sit down now.”

[6:29]  ² tn The word עַוְלָה (’avlah) is sometimes translated “iniquity.” The word can mean “perversion, wickedness, injustice” (cf. 16:11). But here he means in regard to words. Unjust or wicked words would be words that are false and destroy.

[6:29]  ³ tn The verb here is also שֻׁבוּ (shuvu), although there is a Kethib-Qere reading. See R. Gordis, “Some Unrecognized Meanings of the Root Shub,” JBL 52 (1933): 153-62.

[6:29]  ⁴ tn The text has simply “yet my right is in it.” A. B. Davidson (Job, 49, 50) thinks this means that in his plea against God, Job has right on his side. It may mean this; it simply says “my righteousness is yet in it.” If the “in it” does not refer to Job’s cause, then it would simply mean “is present.” It would have very little difference either way.

[22:15]  ⁵ tn The “old path” here is the way of defiance to God. The text in these two verses is no doubt making reference to the flood in Genesis, one of the perennial examples of divine judgment.

[12:7]  ⁶ tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.

[12:7]  ⁷ tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew mss and ancient textual witnesses read “us,” both here and in the preceding line.) The noun דוֹר (dor, “generation”) refers here to the psalmist’s contemporaries, who were characterized by deceit and arrogance (see vv. 1-2). See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.

[12:1]  ⁸ sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.

[12:1]  ⁹ tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

[12:1]  ¹⁰ tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).

[12:1]  ¹¹ tn Or “have come to an end.”

[12:1]  ¹² tn Heb “the faithful [ones] from the sons of man.”

[12:1]  ¹³ tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”

[1:7]  ¹⁴ tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.”

[1:7]  sn The author is not asserting that the quality of the readers’ faith is in doubt and will be proven by future trials. He declares their faith to be a present reality in v. 5 and 9, so in context v. 8 affirms that their faith is indeed genuine.

[1:7]  ¹⁵ tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.

[1:7]  ¹⁶ tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.

[1:7]  ¹⁷ tn Grk “at the revelation of Jesus Christ” (cf. v. 13).