1 Samuel 30:6

30:6 David was very upset, for the men ¹  were thinking of stoning him; ²  each man grieved bitterly ³  over his sons and daughters. But David drew strength from the Lord his God.

1 Samuel 30:2

30:2 They took captive the women who were in it, from the youngest to the oldest, but they did not kill anyone. They simply carried them off and went on their way.

1 Samuel 17:8

17:8 Goliath ⁴  stood and called to Israel’s troops, ⁵  “Why do you come out to prepare for battle? Am I not the Philistine, and are you not the servants of Saul? Choose ⁶  for yourselves a man so he may come down ⁷  to me!

Ayub 3:5

3:5 Let darkness and the deepest

shadow ⁸  claim it; ⁹ 

let a cloud settle on it;

let whatever blackens the day ¹⁰  terrify it!

Ayub 27:2

27:2 “As surely as God lives, ¹¹  who has denied me justice, ¹² 

the Almighty, who has made my life bitter ¹³  –

[30:6]  ¹ tn Heb “people.”

[30:6]  ² tn Heb “said to stone him.”

[30:6]  ³ tn Heb “for bitter was the soul of all the people, each one.”

[17:8]  ⁴ tn Heb “he”; the referent (Goliath) has been specified in the translation for clarity.

[17:8]  ⁵ tn The Hebrew text adds “and said to them.”

[17:8]  ⁶ tc The translation follows the ancient versions in reading “choose,” (from the root בחר, bkhr), rather than the MT. The verb in MT (ברה, brh) elsewhere means “to eat food”; the sense of “to choose,” required here by the context, is not attested for this root. The MT apparently reflects an early scribal error.

[17:8]  ⁷ tn Following the imperative, the prefixed verbal form (either an imperfect or jussive) with the prefixed conjunction indicates purpose/result here.

[3:5]  ⁸ sn The translation of צַלְמָוֶת (tsalmavet, “shadow of death”) has been traditionally understood to indicate a dark, death shadow (supported in the LXX), but many scholars think it may not represent the best etymological analysis of the word. The word may be connected to an Arabic word which means “to be dark,” and an Akkadian word meaning “black.” It would then have to be repointed throughout its uses to צַלְמוּת (tsalmut) forming an abstract ending. It would then simply mean “darkness” rather than “shadow of death.” Or the word can be understood as an idiomatic expression meaning “gloom” that is deeper than חֹשֶׁךְ (khoshekh; see HALOT 1029 s.v. צַלְמָוֶת). Since “darkness” has already been used in the line, the two together could possibly form a nominal hendiadys: “Let the deepest darkness….” There is a significant amount of literature on this; one may begin with W. L. Michel, “SLMWT, ‘Deep Darkness’ or ‘Shadow of Death’?” BR 29 (1984): 5-20.

[3:5]  ⁹ tn The verb is גָּאַל (ga’al, “redeem, claim”). Some have suggested that the verb is actually the homonym “pollute.” This is the reading in the Targum, Syriac, Vulgate, and Rashi, who quotes from Mal 1:7,12. See A. R. Johnson, “The Primary Meaning of ga’al,” VTSup 1 (1953): 67-77.

[3:5]  ¹⁰ tn The expression “the blackness of the day” (כִּמְרִירֵי יוֹם, kimrire yom) probably means everything that makes the day black, such as supernatural events like eclipses. Job wishes that all ominous darknesses would terrify that day. It comes from the word כָּמַר (kamar, “to be black”), related to Akkadian kamaru (“to overshadow, darken”). The versions seem to have ignored the first letter and connected the word to מָרַר (marar, “be bitter”).

[27:2]  ¹¹ tn The expression חַי־אֵל (khay-’el) is the oath formula: “as God lives.” In other words, the speaker is staking God’s life on the credibility of the words. It is like saying, “As truly as God is alive.”

[27:2]  ¹² tn “My judgment” would here, as before, be “my right.” God has taken this away by afflicting Job unjustly (A. B. Davidson, Job, 187).

[27:2]  ¹³ tn The verb הֵמַר (hemar) is the Hiphil perfect from מָרַר (marar, “to be bitter”) and hence, “to make bitter.” The object of the verb is “my soul,” which is better translated as “me” or “my life.”