Ayub 32:3

32:3 With Job’s ¹  three friends he was also angry, because they could not find ²  an answer, and so declared Job guilty. ³ 

Ayub 42:7

VII. The Epilogue (42:7-17)

42:7 After the Lord had spoken these things to Job, he ⁴  said to Eliphaz the Temanite, “My anger is stirred up ⁵  against you and your two friends, because you have not spoken about me what is right, ⁶  as my servant Job has.

Mazmur 59:4

59:4 Though I have done nothing wrong, ⁷  they are anxious to attack. ⁸ 

Spring into action and help me! Take notice of me! ⁹ 

Mazmur 119:86

119:86 All your commands are reliable.

I am pursued without reason. ¹⁰  Help me!

Mazmur 119:1

Psalm 119 ¹¹ 

א (Alef)

119:1 How blessed are those whose actions are blameless, ¹² 

who obey ¹³  the law of the Lord.

Pengkhotbah 2:19

2:19 Who knows if he will be a wise man or a fool?

Yet ¹⁴  he will be master over all the fruit of ¹⁵  my labor ¹⁶ 

for which I worked so wisely ¹⁷  on earth! ¹⁸ 

This also is futile!

[32:3]  ¹ tn Heb “his”; the referent (Job) has been specified in the translation to indicate whose friends they were.

[32:3]  ² tn The perfect verb should be given the category of potential perfect here.

[32:3]  ³ tc This is one of the eighteen “corrections of the scribes” (tiqqune sopherim); it originally read, “and they declared God [in the wrong].” The thought was that in abandoning the debate they had conceded Job’s point.

[42:7]  ⁴ tn Heb “the Lord.” The title has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[42:7]  ⁵ tn Heb “is kindled.”

[42:7]  ⁶ tn The form נְכוֹנָה (nÿkhonah) is from כּוּן (kun, “to be firm; to be fixed; to be established”). Here it means “the right thing” or “truth.” The Akkadian word kenu (from כּוּן, kun) connotes justice and truth.

[59:4]  ⁷ tn Heb “without sin.”

[59:4]  ⁸ tn Heb “they run and they are determined.”

[59:4]  ⁹ tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”

[119:86]  ¹⁰ sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted.

[119:1]  ¹¹ sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.

[119:1]  ¹² tn Heb “[Oh] the happiness of those who are blameless of way.”

[119:1]  ¹³ tn Heb “walk in.”

[2:19]  ¹⁴ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ¹⁵ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:19]  ¹⁶ tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).

[2:19]  ¹⁷ tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.

[2:19]  ¹⁸ tn Heb “under the sun.”