Ayub 6:10

6:10 Then I would yet have my comfort, ¹ 

then ²  I would rejoice, ³ 

in spite of pitiless pain, ⁴ 

for ⁵  I have not concealed the words ⁶  of the Holy One. ⁷ 

Ayub 15:23-27

15:23 he wanders about – food for vultures; ⁸ 

he knows that the day of darkness is at hand. ⁹ 

15:24 Distress and anguish ¹⁰  terrify him;

they prevail against him

like a king ready to launch an attack, ¹¹ 

15:25 for he stretches out his hand against God, ¹² 

and vaunts himself ¹³  against the Almighty,

15:26 defiantly charging against him ¹⁴ 

with a thick, strong shield! ¹⁵ 

15:27 Because he covered his face with fat, ¹⁶ 

and made ¹⁷  his hips bulge with fat, ¹⁸ 

Ayub 40:9

40:9 Do you have an arm as powerful as God’s, ¹⁹ 

and can you thunder with a voice like his?

Keluaran 9:14-17

9:14 For this time I will send all my plagues ²⁰  on your very self ²¹  and on your servants and your people, so that you may know that there is no one like me in all the earth. 9:15 For by now I could have stretched out ²²  my hand and struck you and your people with plague, and you would have been destroyed ²³  from the earth. 9:16 But ²⁴  for this purpose I have caused you to stand: ²⁵  to show you ²⁶  my strength, and so that my name may be declared ²⁷  in all the earth. 9:17 You are still exalting ²⁸  yourself against my people by ²⁹  not releasing them.

Keluaran 14:17-18

14:17 And as for me, I am going to harden ³⁰  the hearts of the Egyptians so that ³¹  they will come after them, that I may be honored ³²  because ³³  of Pharaoh and his army and his chariots and his horsemen. 14:18 And the Egyptians will know ³⁴  that I am the Lord when I have gained my honor ³⁵  because of Pharaoh, his chariots, and his horsemen.”

Amsal 28:14

28:14 Blessed is the one who is always cautious, ³⁶ 

but whoever hardens his heart ³⁷  will fall into evil.

Amsal 29:1

29:1 The one who stiffens his neck ³⁸  after numerous rebukes ³⁹ 

will suddenly be destroyed ⁴⁰  without remedy. ⁴¹ 

Daniel 5:20-30

5:20 And when his mind ⁴²  became arrogant ⁴³  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 ⁴⁴  was changed to that of an animal, he lived ⁴⁵  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.

5:22 “But you, his son ⁴⁶  Belshazzar, have not humbled yourself, ⁴⁷  although you knew all this. 5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ⁴⁸  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ⁴⁹  your very breath and all your ways! 5:24 Therefore the palm of a hand was sent from him, and this writing was inscribed.

5:25 “This is the writing that was inscribed: MENE, MENE, ⁵⁰  TEQEL, and PHARSIN. ⁵¹  5:26 This is the interpretation of the words: ⁵²  As for mene ⁵³  – God has numbered your kingdom’s days and brought it to an end. 5:27 As for teqel – you are weighed on the balances and found to be lacking. 5:28 As for peres ⁵⁴  – your kingdom is divided and given over to the Medes and Persians.”

5:29 Then, on Belshazzar’s orders, ⁵⁵  Daniel was clothed in purple, a golden collar was placed around his neck, and he was proclaimed third ruler in the kingdom. 5:30 And in that very night Belshazzar, the Babylonian king, ⁵⁶  was killed. ⁵⁷ 

Daniel 5:1

Belshazzar Sees Mysterious Handwriting on a Wall

5:1 King Belshazzar ⁵⁸  prepared a great banquet ⁵⁹  for a thousand of his nobles, and he was drinking wine in front of ⁶⁰  them all. ⁶¹ 

Kolose 1:22

1:22 but now he has reconciled you ⁶²  by his physical body through death to present you holy, without blemish, and blameless before him –

[6:10]  ¹ tn Heb “and it will/may be yet my comfort.” The comfort or consolation that he seeks, that he wishes for, is death. The next colon in the verse simply intensifies this thought, for he affirms if that should happen he would rejoice, in spite of what death involves. The LXX, apparently confusing letters (reading עִיר [’ir, “city”] instead of עוֹד [’od, “yet”], which then led to the mistake in the next colon, חֵילָה [khelah, “its wall”] for חִילָה [khilah, “suffering”]), has “Let the grave be my city, upon the walls of which I have leaped.”

[6:10]  ² tn In the apodosis of conditional clauses (which must be supplied from the context preceding), the cohortative expresses the consequence (see GKC 320 §108.d).

[6:10]  ³ tn The Piel verb סִלֵּד (silled) is a hapax legomenon. BDB 698 s.v. סָלַד gives the meaning “to spring [i.e., jump] for joy,” which would certainly fit the passage. Others have emended the text, but unnecessarily. The LXX “I jumped” and Targum Job’s “exult” support the sense in the dictionaries, although the jumping is for joy and not over a wall (as the LXX has). D. J. A. Clines (Job [WBC], 159) follows Driver in thinking this is untenable, choosing a meaning “recoiled in pain” for the line.

[6:10]  ⁴ tn The word חִילָה (khilah) also occurs only here, but is connected to the verb חִיל / חוּל (khil / khul, “to writhe in pain”). E. Dhorme says that by extension the meaning denotes the cause of this trembling or writhing – terrifying pain. The final clause, לֹא יַחְמוֹל (lo’ yakhmol, “it has no pity”), serves as a kind of epithet, modifying “pain” in general. If that pain has no pity or compassion, it is a ruthless pain (E. Dhorme, Job, 82).

[6:10]  ⁵ tn The כִּי (ki, “for”) functions here to explain “my comfort” in the first colon; the second colon simply strengthens the first.

[6:10]  ⁶ sn The “words” are the divine decrees of God’s providence, the decisions that he makes in his dealings with people. Job cannot conceal these – he knows what they are. What Job seems to mean by this clause in this verse is that there is nothing that would hinder his joy of dying for he has not denied or disobeyed God’s plan.

[6:10]  ⁷ tn Several commentators delete the colon as having no meaning in the verse, and because (in their view) it is probably the addition of an interpolator who wants to make Job sound more pious. But Job is at least consoling himself that he is innocent, and at the most anticipating a worth-while afterlife (see H. H. Rowley, Job [NCBC], 60).

[15:23]  ⁸ tn The MT has “he wanders about for food – where is it?” The LXX has “he has been appointed for food for vultures,” reading אַיָּה (’ayyah, “vulture”) for אַיֵּה (’ayyeh, “where is it?”). This would carry on the thought of the passage – he sees himself destined for the sword and food for vultures. Many commentators follow this reading while making a number of smaller changes in נֹדֵד (noded, “wandering”) such as נִתַּן (nittan, “is given”), נוֹעַד (no’ad, “is appointed”), נוֹדַע (noda’, “is known”), or something similar. The latter involves no major change in consonants. While the MT “wandering” may not be as elegant as some of the other suggestions, it is not impossible. But there is no reading of this verse that does not involve some change. The LXX has “and he has been appointed for food for vultures.”

[15:23]  ⁹ tn This line is fraught with difficulties (perceived or real), which prompt numerous suggestions. The reading of the MT is “he knows that a day of darkness is fixed in his hand,” i.e., is certain. Many commentators move “day of darkness” to the next verse, following the LXX. Then, suggestions have been offered for נָכוֹן (nakhon, “ready”), such as נֵכֶר (nekher, “disaster”); and for בְּיָדוֹ (bÿyado, “in his hand”) a number of ideas – לְאֵיד (lÿ’ed, “calamity”) or פִּידוֹ (pido, “his disaster”). Wright takes this last view and renders it “he knows that misfortune is imminent,” leaving the “day of darkness” to the next verse.

[15:24]  ¹⁰ tn If “day and darkness” are added to this line, then this verse is made into a tri-colon – the main reason for transferring it away from the last verse. But the newly proposed reading follows the LXX structure precisely, as if that were the approved construction. The Hebrew of MT has “distress and anguish terrify him.”

[15:24]  ¹¹ tn This last colon is deleted by some, moved to v. 26 by others, and the NEB puts it in brackets. The last word (translated here as “launch an attack”) occurs only here. HALOT 472 s.v. כִּידוֹר links it to an Arabic root kadara, “to rush down,” as with a bird of prey. J. Reider defines it as “perturbation” from the same root (“Etymological Studies in Biblical Hebrew,” VT 2 [1952]: 127).

[15:25]  ¹² sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).

[15:25]  ¹³ tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the Lord.

[15:26]  ¹⁴ tn Heb “he runs against [or upon] him with the neck.” The RSV takes this to mean “with a stiff neck.” Several commentators, influenced by the LXX’s “insolently,” have attempted to harmonize with some idiom for neck (“outstretched neck,” for example). Others have made more extensive changes. Pope and Anderson follow Tur-Sinai in accepting “with full battle armor.” But the main idea seems to be that of a headlong assault on God.

[15:26]  ¹⁵ tn Heb “with the thickness of the bosses of his shield.” The bosses are the convex sides of the bucklers, turned against the foe. This is a defiant attack on God.

[15:27]  ¹⁶ sn This verse tells us that he is not in any condition to fight, because he is bloated and fat from luxurious living.

[15:27]  ¹⁷ tn D. W. Thomas defends a meaning “cover” for the verb עָשָׂה (’asah). See “Translating Hebrew `asah,” BT 17 [1966]: 190-93.

[15:27]  ¹⁸ tn The term פִּימָה (pimah), a hapax legomenon, is explained by the Arabic fa’ima, “to be fat.” Pope renders this “blubber.” Cf. KJV “and maketh collops of fat on his flanks.”

[40:9]  ¹⁹ tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor.

[9:14]  ²⁰ tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

[9:14]  ²¹ tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

[9:15]  ²² tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.

[9:15]  ²³ tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”

[9:16]  ²⁴ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ²⁵ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ²⁶ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ²⁷ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[9:17]  ²⁸ tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.

[9:17]  ²⁹ tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”

[14:17]  ³⁰ tn הִנְנִי (hinni) before the participle gives it the force of a futur instans participle, meaning “I am about to harden” or “I am going to harden” their heart.

[14:17]  ³¹ tn The form again is the imperfect tense with vav (ו) to express the purpose or the result of the hardening. The repetition of the verb translated “come” is interesting: Moses is to divide the sea in order that the people may cross, but God will harden the Egyptians’ hearts in order that they may follow.

[14:17]  ³² tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt.

[14:17]  ³³ tn Or “I will get glory over.”

[14:18]  ³⁴ tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.

[14:18]  ³⁵ tn The form is בְּהִכָּבְדִי (bÿhikkavÿdi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line.

[28:14]  ³⁶ tn Most commentators (and some English versions, e.g., NIV) assume that the participle מְפַחֵד (mÿfakhed, “fears”) means “fears the Lord,” even though “the Lord” is not present in the text. Such an assumption would be more convincing if the word יִרְאַת (yir’at) had been used. It is possible that the verse refers to fearing sin or its consequences. In other words, the one who is always apprehensive about the nature and consequences of sin will avoid sin and find God’s blessing. Of course the assumption that the phrase means “fear the Lord” could be correct as well. There would be little difference in the outcome; in either case sin would be avoided.

[28:14]  ³⁷ sn The one who “hardens his heart” in this context is the person who refuses to fear sin and its consequences. The image of the “hard heart” is one of a stubborn will, unyielding and unbending (cf. NCV, TEV, NLT). This individual will fall into sin.

[29:1]  ³⁸ tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

[29:1]  ³⁹ tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

[29:1]  ⁴⁰ sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

[29:1]  ⁴¹ tn Or “healing” (NRSV).

[5:20]  ⁴² tn Aram “heart.”

[5:20]  ⁴³ 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]  ⁴⁴ tn Aram “heart.”

[5:21]  ⁴⁵ tn Aram “his dwelling.”

[5:22]  ⁴⁶ tn Or “descendant”; or “successor.”

[5:22]  ⁴⁷ tn Aram “your heart.”

[5:23]  ⁴⁸ tn Aram “which.”

[5:23]  ⁴⁹ tn Aram “in whose hand [are].”

[5:25]  ⁵⁰ tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).

[5:25]  ⁵¹ tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “PERES”).

[5:26]  ⁵² tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.

[5:26]  ⁵³ tn The Aramaic term מְנֵא (mÿne’) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, mÿnah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (tÿqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.”

[5:28]  ⁵⁴ sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.

[5:29]  ⁵⁵ tn Aram “Belshazzar spoke.”

[5:30]  ⁵⁶ tn Aram “king of the Chaldeans.”

[5:30]  ⁵⁷ sn The year was 539 B.C. At this time Daniel would have been approximately eighty-one years old. The relevant extra-biblical records describing the fall of Babylon include portions of Herodotus, Xenophon, Berossus (cited in Josephus), the Cyrus Cylinder, and the Babylonian Chronicle.

[5:1]  ⁵⁸ sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539 B.C.) who was king of Babylon at this time. However, Nabonidus spent long periods of time at Teima, and during those times Belshazzar his son was de facto king of Babylon. This arrangement may help to explain why later in this chapter Belshazzar promises that the successful interpreter of the handwriting on the wall will be made third ruler in the kingdom. If Belshazzar was in effect second ruler in the kingdom, this would be the highest honor he could grant.

[5:1]  ⁵⁹ sn This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3-8. Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets.

[5:1]  ⁶⁰ sn The king probably sat at an elevated head table.

[5:1]  ⁶¹ tn Aram “the thousand.”

[1:22]  ⁶² tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.