Ayub 12:10

12:10 in whose hand ¹  is the life ²  of every creature

and the breath of all the human race. ³ 

Ayub 18:18

18:18 He is driven ⁴  from light into darkness

and is banished from the world.

Ayub 27:22

27:22 It hurls itself against him without pity ⁵ 

as he flees headlong from its power.

Ayub 34:22

34:22 There is no darkness, and no deep darkness,

where evildoers can hide themselves. ⁶ 

Ayub 36:6

36:6 He does not allow the wicked to live, ⁷ 

but he gives justice to the poor.

Mazmur 139:11-12

139:11 If I were to say, “Certainly the darkness will cover me, ⁸ 

and the light will turn to night all around me,” ⁹ 

139:12 even the darkness is not too dark for you to see, ¹⁰ 

and the night is as bright as ¹¹  day;

darkness and light are the same to you. ¹² 

Yeremia 11:11

11:11 So I, the Lord, say this: ¹³  ‘I will soon bring disaster on them which they will not be able to escape! When they cry out to me for help, I will not listen to them.

Yeremia 23:24

23:24 “Do you really think anyone can hide himself

where I cannot see him?” the Lord asks. ¹⁴ 

“Do you not know that I am everywhere?” ¹⁵ 

the Lord asks. ¹⁶ 

Yeremia 25:35

25:35 The leaders will not be able to run away and hide. ¹⁷ 

The shepherds of the flocks will not be able to escape.

Amos 2:14

2:14 Fast runners will find no place to hide; ¹⁸ 

strong men will have no strength left; ¹⁹ 

warriors will not be able to save their lives.

Amos 9:2-3

9:2 Even if they could dig down into the netherworld, ²⁰ 

my hand would pull them up from there.

Even if they could climb up to heaven,

I would drag them down from there.

9:3 Even if they were to hide on the top of Mount Carmel,

I would hunt them down and take them from there.

Even if they tried to hide from me ²¹  at the bottom of the sea,

from there ²²  I would command the Sea Serpent ²³  to bite them.

[12:10]  ¹ tn The construction with the relative clause includes a resumptive pronoun referring to God: “who in his hand” = “in whose hand.”

[12:10]  ² 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]  ³ 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.”

[18:18]  ⁴ tn The verbs in this verse are plural; without the expressed subject they should be taken in the passive sense.

[27:22]  ⁵ tn The verb is once again functioning in an adverbial sense. The text has “it hurls itself against him and shows no mercy.”

[34:22]  ⁶ tn The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.”

[36:6]  ⁷ tn Or “he does not keep the wicked alive.”

[139:11]  ⁸ tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (yesukkeniy), from the root שׂכך (“to cover,” an alternate form of סכך), a reading assumed in the present translation.

[139:11]  ⁹ tn Heb “and night, light, around me.”

[139:12]  ¹⁰ tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.

[139:12]  ¹¹ tn Heb “shines like.”

[139:12]  ¹² tn Heb “like darkness, like light.”

[11:11]  ¹³ tn Heb “Therefore, thus, says the Lord.” The person has been shifted in the translation in accordance with the difference between Hebrew and English style.

[23:24]  ¹⁴ tn Heb “Oracle of the Lord.”

[23:24]  ¹⁵ tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.

[23:24]  ¹⁶ tn Heb “Oracle of the Lord.”

[25:35]  ¹⁷ tn Heb “Flight [or “place of escape”] will perish from the shepherds.”

[25:35]  sn Judging from Gen 14:10 and Judg 8:12 (among many others), it was not uncommon for the leaders to try to save their own necks at the expense of their soldiers.

[2:14]  ¹⁸ tn Heb “and a place of refuge will perish from the swift.”

[2:14]  ¹⁹ tn Heb “the strong will not increase his strength.”

[9:2]  ²⁰ tn Heb “into Sheol” (so ASV, NASB, NRSV), that is, the land of the dead localized in Hebrew thought in the earth’s core or the grave. Cf. KJV “hell”; NCV, NLT “the place of the dead”; NIV “the depths of the grave.”

[9:3]  ²¹ tn Heb “from before my eyes.”

[9:3]  ²² tn Or perhaps simply, “there,” if the מ (mem) prefixed to the adverb is dittographic (note the preceding word ends in mem).

[9:3]  ²³ sn If the article indicates a definite serpent, then the mythological Sea Serpent, symbolic of the world’s chaotic forces, is probably in view. See Job 26:13 and Isa 27:1 (where it is also called Leviathan). Elsewhere in the OT this serpent is depicted as opposing the Lord, but this text implies that even this powerful enemy of God is ultimately subject to his sovereign will.