Ayub 12:6-10
Konteks12:6 But 1 the tents of robbers are peaceful,
and those who provoke God are confident 2 –
who carry their god in their hands. 3
12:7 “But now, ask the animals and they 5 will teach you,
or the birds of the sky and they will tell you.
12:8 Or speak 6 to the earth 7 and it will teach you,
or let the fish of the sea declare to you.
12:9 Which of all these 8 does not know
that the hand of the Lord 9 has done 10 this,
12:10 in whose hand 11 is the life 12 of every creature
and the breath of all the human race. 13
Ayub 21:7-15
Konteks21:7 “Why do the wicked go on living, 14
grow old, 15 even increase in power?
21:8 Their children 16 are firmly established
in their presence, 17
their offspring before their eyes.
21:9 Their houses are safe 18 and without fear; 19
and no rod of punishment 20 from God is upon them. 21
21:10 Their bulls 22 breed 23 without fail; 24
their cows calve and do not miscarry.
21:11 They allow their children to run 25 like a flock;
their little ones dance about.
21:12 They sing 26 to the accompaniment of tambourine and harp,
and make merry to the sound of the flute.
21:13 They live out 27 their years in prosperity
and go down 28 to the grave 29 in peace.
21:14 So they say to God, ‘Turn away from us!
We do not want to 30 know your ways. 31
21:15 Who is the Almighty, that 32 we should serve him?
What would we gain
if we were to pray 33 to him?’ 34
Mazmur 17:14
Konteks17:14 Lord, use your power to deliver me from these murderers, 35
from the murderers of this world! 36
They enjoy prosperity; 37
you overwhelm them with the riches they desire. 38
They have many children,
and leave their wealth to their offspring. 39
Mazmur 73:3-7
Konteks73:3 For I envied those who are proud,
as I observed 40 the prosperity 41 of the wicked.
73:4 For they suffer no pain; 42
their bodies 43 are strong and well-fed. 44
73:5 They are immune to the trouble common to men;
they do not suffer as other men do. 45
73:6 Arrogance is their necklace, 46
and violence their clothing. 47
73:7 Their prosperity causes them to do wrong; 48
their thoughts are sinful. 49
Yeremia 12:1-2
Konteks12:1 Lord, you have always been fair
whenever I have complained to you. 50
However, I would like to speak with you about the disposition of justice. 51
Why are wicked people successful? 52
Why do all dishonest people have such easy lives?
12:2 You plant them like trees and they put down their roots. 53
They grow prosperous and are very fruitful. 54
They always talk about you,
but they really care nothing about you. 55
Daniel 4:17
Konteks4:17 This announcement is by the decree of the sentinels;
this decision is by the pronouncement of the holy ones,
so that 56 those who are alive may understand
that the Most High has authority over human kingdoms, 57
and he bestows them on whomever he wishes.
He establishes over them even the lowliest of human beings.’
Daniel 5:18-21
Konteks5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. 58 5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear 59 before him. He killed whom he wished, he spared 60 whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind 61 became arrogant 62 and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind 63 was changed to that of an animal, he lived 64 with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.
Daniel 7:7-28
Konteks7:7 “After these things, as I was watching in the night visions 65 a fourth beast appeared – one dreadful, terrible, and very strong. 66 It had two large rows 67 of iron teeth. It devoured and crushed, and anything that was left it trampled with its feet. It was different from all the beasts that came before it, and it had ten horns.
7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. 68 This horn had eyes resembling human eyes and a mouth speaking arrogant 69 things.
7:9 “While I was watching,
thrones were set up,
and the Ancient of Days 70 took his seat.
His attire was white like snow;
the hair of his head was like lamb’s 71 wool.
His throne was ablaze with fire
and its wheels were all aflame. 72
7:10 A river of fire was streaming forth
and proceeding from his presence.
Many thousands were ministering to him;
Many tens of thousands stood ready to serve him. 73
The court convened 74
and the books were opened.
7:11 “Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching 75 until the beast was killed and its body destroyed and thrown into 76 the flaming fire. 7:12 As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living 77 for a time and a season. 7:13 I was watching in the night visions,
“And with 78 the clouds of the sky 79
one like a son of man 80 was approaching.
He went up to the Ancient of Days
and was escorted 81 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 82 him.
His authority is eternal and will not pass away. 83
His kingdom will not be destroyed. 84
7:15 “As for me, Daniel, my spirit was distressed, 85 and the visions of my mind 86 were alarming me. 7:16 I approached one of those standing nearby and asked him about the meaning 87 of all this. So he spoke with me and revealed 88 to me the interpretation of the vision: 89 7:17 ‘These large beasts, which are four in number, represent four kings who will arise from the earth. 7:18 The holy ones 90 of the Most High will receive the kingdom and will take possession of the kingdom forever and ever.’
7:19 “Then I wanted to know the meaning 91 of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet. 7:20 I also wanted to know 92 the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes 93 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 94 7:21 While I was watching, that horn began to wage war against the holy ones and was defeating 95 them, 7:22 until the Ancient of Days arrived and judgment was rendered 96 in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.
7:23 “This is what he told me: 97
‘The fourth beast means that there will be a fourth kingdom on earth
that will differ from all the other kingdoms.
It will devour all the earth
and will trample and crush it.
7:24 The ten horns
mean that ten kings will arise from that kingdom.
Another king will arise after them,
but he will be different from the earlier ones.
He will humiliate 98 three kings.
7:25 He will speak words against the Most High.
He will harass 99 the holy ones of the Most High continually.
His intention 100 will be to change times established by law. 101
They will be delivered into his hand
For a time, times, 102 and half a time.
7:26 But the court will convene, 103 and his ruling authority will be removed –
destroyed and abolished forever!
7:27 Then the kingdom, authority,
and greatness of the kingdoms under all of heaven
will be delivered to the people of the holy ones 104 of the Most High.
His kingdom is an eternal kingdom;
all authorities will serve him and obey him.’
7:28 “This is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face. 105 But I kept the matter to myself.” 106
Habakuk 1:14-17
Konteks1:14 You made people like fish in the sea,
like animals in the sea 107 that have no ruler.
1:15 The Babylonian tyrant 108 pulls them all up with a fishhook;
he hauls them in with his throw net. 109
When he catches 110 them in his dragnet,
he is very happy. 111
1:16 Because of his success 112 he offers sacrifices to his throw net
and burns incense to his dragnet; 113
for because of them he has plenty of food, 114
and more than enough to eat. 115
1:17 Will he then 116 continue to fill and empty his throw net? 117
[12:6] 1 tn The verse gives the other side of the coin now, the fact that the wicked prosper.
[12:6] 2 tn The plural is used to suggest the supreme degree of arrogant confidence (E. Dhorme, Job, 171).
[12:6] 3 sn The line is perhaps best understood as describing one who thinks he is invested with the power of God.
[12:7] 4 sn As J. E. Hartley (Job [NICOT], 216) observes, in this section Job argues that respected tradition “must not be accepted uncritically.”
[12:7] 5 tn The singular verb is used here with the plural collective subject (see GKC 464 §145.k).
[12:8] 6 tn The word in the MT means “to complain,” not simply “to speak,” and one would expect animals as the object here in parallel to the last verse. So several commentators have replaced the word with words for animals or reptiles – totally different words (cf. NAB, “reptiles”). The RSV and NRSV have here the word “plants” (see 30:4, 7; and Gen 21:15).
[12:8] 7 tn A. B. Davidson (Job, 90) offers a solution by taking “earth” to mean all the lower forms of life that teem in the earth (a metonymy of subject).
[12:9] 8 tn This line could also be translated “by all these,” meaning “who is not instructed by nature?” (H. H. Rowley, Job [NCBC], 93). But D. J. A. Clines points out that the verses have presented the animals as having knowledge and communicating it, so the former reading would be best (Job [WBC], 279).
[12:9] 9 tc Some commentators have trouble with the name “Yahweh” in this verse, which is not the pattern in the poetic section of Job. Three
[12:9] 10 sn The expression “has done this” probably refers to everything that has been discussed, namely, the way that God in his wisdom rules over the world, but specifically it refers to the infliction of suffering in the world.
[12:10] 11 tn The construction with the relative clause includes a resumptive pronoun referring to God: “who in his hand” = “in whose hand.”
[12:10] 12 tn The two words נֶפֶשׁ (nefesh) and רוּחַ (ruakh) are synonymous in general. They could be translated “soul” and “spirit,” but “soul” is not precise for נֶפֶשׁ (nefesh), and so “life” is to be preferred. Since that is the case for the first half of the verse, “breath” will be preferable in the second part.
[12:10] 13 tn Human life is made of “flesh” and “spirit.” So here the line reads “and the spirit of all flesh of man.” If the text had simply said “all flesh,” that would have applied to all flesh in which there is the breath of life (see Gen 6:17; 7:15). But to limit this to human beings requires the qualification with “man.”
[21:7] 14 sn A. B. Davidson (Job, 154) clarifies that Job’s question is of a universal scope. In the government of God, why do the wicked exist at all? The verb could be translated “continue to live.”
[21:7] 15 tn The verb עָתַק (’ataq) means “to move; to proceed; to advance.” Here it is “to advance in years” or “to grow old.” This clause could serve as an independent clause, a separate sentence; but it more likely continues the question of the first colon and is parallel to the verb “live.”
[21:8] 16 tn Heb “their seed.”
[21:8] 17 tn The text uses לִפְנֵיהֶם עִמָּם (lifnehem ’immam, “before them, with them”). Many editors think that these were alternative readings, and so omit one or the other. Dhorme moved עִמָּם (’immam) to the second half of the verse and emended it to read עֹמְדִים (’omÿdim, “abide”). Kissane and Gordis changed only the vowels and came up with עַמָּם (’ammam, “their kinfolk”). But Gordis thinks the presence of both of them in the line is evidence of a conflated reading (p. 229).
[21:9] 18 tn The word שָׁלוֹם (shalom, “peace, safety”) is here a substantive after a plural subject (see GKC 452 §141.c, n. 3).
[21:9] 19 tn The form מִפָּחַד (mippakhad) is translated “without fear,” literally “from fear”; the preposition is similar to the alpha privative in Greek. The word “fear, dread” means nothing that causes fear or dread – they are peaceful, secure. See GKC 382 §119.w.
[21:9] 20 tn Heb “no rod of God.” The words “punishment from” have been supplied in the translation to make the metaphor understandable for the modern reader by stating the purpose of the rod.
[21:9] 21 sn In 9:34 Job was complaining that there was no umpire to remove God’s rod from him, but here he observes no such rod is on the wicked.
[21:10] 22 tn Heb “his bull,” but it is meant to signify the bulls of the wicked.
[21:10] 23 tn The verb used here means “to impregnate,” and not to be confused with the verb עָבַר (’avar, “to pass over”).
[21:10] 24 tn The use of the verb גָּעַר (ga’ar) in this place is interesting. It means “to rebuke; to abhor; to loathe.” In the causative stem it means “to occasion impurity” or “to reject as loathsome.” The rabbinic interpretation is that it does not emit semen in vain, and so the meaning is it does not fail to breed (see E. Dhorme, Job, 311; R. Gordis, Job, 229).
[21:11] 25 tn The verb שָׁלַח (shalakh) means “to send forth,” but in the Piel “to release; to allow to run free.” The picture of children frolicking in the fields and singing and dancing is symbolic of peaceful, prosperous times.
[21:12] 26 tn The verb is simply “they take up [or lift up],” but the understood object is “their voices,” and so it means “they sing.”
[21:13] 27 tc The Kethib has “they wear out” but the Qere and the versions have יְכַלּוּ (yÿkhallu, “bring to an end”). The verb כָּלָה (kalah) means “to finish; to complete,” and here with the object “their days,” it means that they bring their life to a (successful) conclusion. Both readings are acceptable in the context, with very little difference in the overall meaning (which according to Gordis is proof the Qere does not always correct the Kethib).
[21:13] 28 tc The MT has יֵחָתּוּ (yekhattu, “they are frightened [or broken]”), taking the verb from חָתַת (khatat, “be terrified”). But most would slightly repoint it to יֵחָתוּ (yekhatu), an Aramaism, “they go down,” from נָחַת (nakhat, “go down”). See Job 17:16.
[21:13] 29 tn The word רֶגַע (rega’) has been interpreted as “in a moment” or “in peace” (on the basis of Arabic raja`a, “return to rest”). Gordis thinks this is a case of talhin – both meanings present in the mind of the writer.
[21:14] 30 tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”
[21:14] 31 sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.
[21:15] 32 tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”
[21:15] 33 tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.
[21:15] 34 tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.
[17:14] 35 tc Heb “from men [by] your hand,
[17:14] 36 tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”
[17:14] 37 tn Heb “their portion, in life.”
[17:14] 38 tn Heb “and [with] your treasures you fill their belly.”
[17:14] sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.
[17:14] 39 tn Heb “they are satisfied [with] sons and leave their abundance to their children.”
[73:3] 40 tn The imperfect verbal form here depicts the action as continuing in a past time frame.
[73:3] 41 tn Heb “peace” (שָׁלוֹם, shalom).
[73:4] 42 tn In Isa 58:6, the only other occurrence of this word in the OT, the term refers to “bonds” or “ropes.” In Ps 73:4 it is used metaphorically of pain and suffering that restricts one’s enjoyment of life.
[73:4] 44 tc Or “fat.” The MT of v. 4 reads as follows: “for there are no pains at their death, and fat [is] their body.” Since a reference to the death of the wicked seems incongruous in the immediate context (note v. 5) and premature in the argument of the psalm (see vv. 18-20, 27), some prefer to emend the text by redividing it. The term לְמוֹתָם (lÿmotam,“at their death”) is changed to לָמוֹ תָּם (lamo tam, “[there are no pains] to them, strong [and fat are their bodies]”). The term תָּם (tam, “complete; sound”) is used of physical beauty in Song 5:2; 6:9. This emendation is the basis for the present translation. However, in defense of the MT (the traditional Hebrew text), one may point to an Aramaic inscription from Nerab which views a painful death as a curse and a nonpainful death in one’s old age as a sign of divine favor. See ANET 661.
[73:5] 45 tn Heb “in the trouble of man they are not, and with mankind they are not afflicted.”
[73:6] 46 sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner.
[73:6] 47 tn Heb “a garment of violence covers them.” The metaphor suggests that violence is habitual for the wicked. They “wear” it like clothing; when one looks at them, violence is what one sees.
[73:7] 48 tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsa’, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (’enemo, “their eye”) to עֲוֹנָמוֹ, (’avonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.
[73:7] 49 tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).
[12:1] 50 tn Or “
[12:1] 51 tn Heb “judgments” or “matters of justice.” For the nuance of “complain to,” “fair,” “disposition of justice” assumed here, see BDB 936 s.v. רִיב Qal.4 (cf. Judg 21:22); BDB 843 s.v. צַדִּיק 1.d (cf. Ps 7:12; 11:7); BDB 1049 s.v. מִשְׁפָּט 1.f (cf. Isa 26:8; Ps 10:5; Ezek 7:27).
[12:1] 52 tn Heb “Why does the way [= course of life] of the wicked prosper?”
[12:2] 53 tn Heb “You planted them and they took root.”
[12:2] 54 tn Heb “they grow and produce fruit.” For the nuance “grow” for the verb which normally means “go, walk,” see BDB 232 s.v. חָלַךְ Qal.I.3 and compare Hos 14:7.
[12:2] 55 tn Heb “You are near in their mouths, but far from their kidneys.” The figure of substitution is being used here, “mouth” for “words” and “kidneys” for passions and affections. A contemporary equivalent might be, “your name is always on their lips, but their hearts are far from you.”
[4:17] 56 tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).
[4:17] 57 tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”
[5:18] 58 tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.
[5:19] 59 tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”
[5:19] 60 tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).
[5:20] 62 sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.
[5:21] 64 tn Aram “his dwelling.”
[7:7] 65 tn The Aramaic text has also “and behold.” So also in vv. 8, 13.
[7:7] 66 sn The fourth animal differs from the others in that it is nondescript. Apparently it was so fearsome that Daniel could find nothing with which to compare it. Attempts to identify this animal as an elephant or other known creature are conjectural.
[7:7] 67 tn The Aramaic word for “teeth” is dual rather than plural, suggesting two rows of teeth.
[7:8] 68 tn Aram “were uprooted from before it.”
[7:8] 69 tn Aram “great.” So also in vv. 11, 20.
[7:9] 70 tn Or “the Ancient One” (NAB, NRSV, NLT), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. TEV “One who had been living for ever”; CEV “the Eternal God.”
[7:9] 71 tn Traditionally the Aramaic word נְקֵא (nÿqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the Syriac neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” JBL 95 (1976): 277-79.
[7:9] 72 tn Aram “a flaming fire.”
[7:10] 73 tn Aram “were standing before him.”
[7:10] 74 tn Aram “judgment sat.”
[7:11] 75 tc The LXX and Theodotion lack the words “I was watching” here. It is possible that these words in the MT are a dittography from the first part of the verse.
[7:11] 76 tn Aram “and given over to” (so NRSV).
[7:12] 77 tn Aram “a prolonging of life was granted to them.”
[7:13] 78 tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).
[7:13] 79 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[7:13] 80 sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.
[7:13] 81 tn Aram “they brought him near.”
[7:14] 82 tn Some take “serving” here in the sense of “worshiping.”
[7:14] 83 tn Aram “is an eternal authority which will not pass away.”
[7:14] 84 tn Aram “is one which will not be destroyed.”
[7:15] 85 tn The Aramaic text includes the phrase “in its sheath,” apparently viewing the body as a container or receptacle for the spirit somewhat like a sheath or scabbard is for a knife or a sword (cf. NAB “within its sheath of flesh”). For this phrase the LXX and Vulgate have “in these things.”
[7:16] 87 tn Aram “what is certain.”
[7:16] 88 tn Aram “and made known.”
[7:16] 89 tn Aram “matter,” but the matter at hand is of course the vision.
[7:18] 90 sn The expression holy ones is either a reference to angels or to human beings devoted to God.
[7:19] 91 tn Aram “to make certain.”
[7:20] 92 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
[7:20] 93 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
[7:20] 94 tn Aram “greater than its companions.”
[7:21] 95 tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”
[7:22] 96 tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).
[7:23] 97 tn Aram “thus he said.”
[7:24] 98 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
[7:25] 99 tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”
[7:25] 100 tn Aram “he will think.”
[7:25] 101 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
[7:25] 102 sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”
[7:26] 103 tn Aram “judgment will sit” (KJV similar).
[7:27] 104 tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.
[7:28] 105 tn Aram “my brightness was changing on me.”
[7:28] 106 tn Aram “in my heart.”
[1:14] 107 tn The Hebrew word רֶמֶשׂ (remesh) usually refers to animals that creep, but here the referent seems to be marine animals that glide through the water (note the parallelism in the previous line). See also Ps 104:25.
[1:15] 108 tn Heb “he”; the referent (the Babylonian tyrant) has been specified in the translation for clarity (cf. NASB “The Chaldeans”; NIV “The wicked foe”; NRSV “The enemy”). Babylonian imperialism is here compared to a professional fisherman who repeatedly brings in his catch and has plenty to eat.
[1:15] 109 tn Apparently two different types of fishing nets are referred to here. The חֵרֶם (kherem, “throw net”) was used by fishermen standing on the shore (see Ezek 47:10), while the מִכְמֶרֶת (mikhmeret, “dragnet”) was used by men in a boat. See R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 165.
[1:15] 110 tn Heb “and he gathers.”
[1:15] 111 tn Heb “Therefore he is happy and rejoices.” Here two synonyms are joined for emphasis.
[1:16] 112 tn Heb “therefore.”
[1:16] 113 sn The fishing implements (throw net and dragnet) represent Babylonian military might. The prophet depicts the Babylonians as arrogantly worshiping their own power (sacrifices…burns incense, see also v. 11b).
[1:16] 114 tn Heb “for by them his portion is full [or, “fat”].”
[1:16] 115 tn Heb “and his food is plentiful [or, “fat”].”
[1:17] 117 tn Heb “Will he then empty his throw net?” The words “continue to fill and” are supplied in the translation for clarification.
