Mazmur 5:7

5:7 But as for me, ¹  because of your great faithfulness I will enter your house; ² 

I will bow down toward your holy temple as I worship you. ³ 

Mazmur 17:15

17:15 As for me, because I am innocent I will see your face; ⁴ 

when I awake you will reveal yourself to me. ⁵ 

Mazmur 35:13

35:13 When they were sick, I wore sackcloth, ⁶ 

and refrained from eating food. ⁷ 

(If I am lying, may my prayers go unanswered!) ⁸ 

Yosua 24:15

24:15 If you have no desire ⁹  to worship ¹⁰  the Lord, choose today whom you will worship, ¹¹  whether it be the gods whom your ancestors ¹²  worshiped ¹³  beyond the Euphrates, ¹⁴  or the gods of the Amorites in whose land you are living. But I and my family ¹⁵  will worship ¹⁶  the Lord!”

Yosua 24:1

Israel Renews its Commitment to the Lord

24:1 Joshua assembled all the Israelite tribes at Shechem. He summoned Israel’s elders, rulers, judges, and leaders, and they appeared before God.

1 Samuel 12:23

12:23 As far as I am concerned, far be it from me to sin against the Lord by ceasing to pray for you! I will instruct you in the way that is good and upright.

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ¹⁷  everything you requested. ¹⁸  I have given you a king. ¹⁹ 

1 Samuel 22:7

22:7 Saul said to his servants who were stationed around him, “Listen up, you Benjaminites! Is Jesse’s son giving fields and vineyards to all of you? Or is he making all of you ²⁰  commanders and officers? ²¹ 

Ayub 21:4

21:4 Is my ²²  complaint against a man? ²³ 

If so, ²⁴  why should I not be impatient? ²⁵ 

[5:7]  ¹ sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.

[5:7]  ² sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).

[5:7]  ³ tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”

[17:15]  ⁴ tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”

[17:15]  ⁵ tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.

[17:15]  sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.

[35:13]  ⁶ tn Heb “as for me, when they were sick, my clothing was sackcloth.” Sackcloth was worn by mourners. When the psalmist’s enemies were sick, he was sorry for their misfortune and mourned for them.

[35:13]  ⁷ sn Fasting was also a practice of mourners. By refraining from normal activities, such as eating food, the mourner demonstrated the sincerity of his sorrow.

[35:13]  ⁸ tn Heb “and my prayer upon my chest will return.” One could translate, “but my prayer was returning upon my chest,” but the use of the imperfect verbal form sets this line apart from the preceding and following lines (vv. 13a, 14), which use the perfect to describe the psalmist’s past actions.

[24:15]  ⁹ tn Heb “if it is bad in your eyes.”

[24:15]  ¹⁰ tn Or “to serve.”

[24:15]  ¹¹ tn Or “will serve.”

[24:15]  ¹² tn Heb “your fathers.”

[24:15]  ¹³ tn Or “served.”

[24:15]  ¹⁴ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:15]  ¹⁵ tn Heb “house.”

[24:15]  ¹⁶ tn Or “will serve.”

[12:1]  ¹⁷ tn Heb “Look, I have listened to your voice.”

[12:1]  ¹⁸ tn Heb “to all which you said to me.”

[12:1]  ¹⁹ tn Heb “and I have installed a king over you.”

[22:7]  ²⁰ tc The MT has “to all of you.” If this reading is correct, we have here an example of a prepositional phrase functioning as the equivalent of a dative of advantage, which is not impossible from a grammatical point of view. However, the LXX, the Syriac Peshitta, and Vulgate all have “and.” A conjunction rather than a preposition should probably be read on the front of this phrase.

[22:7]  ²¹ tn Heb “officers of a thousand and officers of a hundred.”

[21:4]  ²² tn The addition of the independent pronoun at the beginning of the sentence (“Is it I / against a man / my complaint”) strengthens the pronominal suffix on “complaint” (see GKC 438 §135.f).

[21:4]  ²³ sn The point seems to be that if his complaint were merely against men he might expect sympathy from other men; but no one dares offer him sympathy when his complaint is against God. So he will give free expression to his spirit (H. H. Rowley, Job [NCBC], 147).

[21:4]  ²⁴ tn On disjunctive interrogatives, see GKC 475 §150.g.

[21:4]  ²⁵ tn Heb “why should my spirit/breath not be short” (see Num 21:4; Judg 16:16).