Kejadian 21:33
Konteks21:33 Abraham 1 planted a tamarisk tree 2 in Beer Sheba. There he worshiped the Lord, 3 the eternal God.
Ayub 10:5
Konteks10:5 Are your days like the days of a mortal,
or your years like the years 4 of a mortal,
Mazmur 102:25-28
Konteks102:25 In earlier times you established the earth;
the skies are your handiwork.
102:26 They will perish,
but you will endure. 5
They will wear out like a garment;
like clothes you will remove them and they will disappear. 6
your years do not come to an end.
102:28 The children of your servants will settle down here,
and their descendants 8 will live securely in your presence.” 9
Amsal 8:23-26
Konteks8:23 From eternity I was appointed, 10
from the beginning, from before the world existed. 11
8:24 When there were no deep oceans 12 I was born, 13
when there were no springs overflowing 14 with water;
8:25 before the mountains were set in place –
before the hills – I was born,
8:26 before he made the earth and its fields, 15
or the beginning 16 of the dust of the world.
[21:33] 1 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
[21:33] 2 sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.
[21:33] 3 tn Heb “he called there in the name of the
[10:5] 4 tn The Hebrew has repeated here “like the days of,” but some scholars think that this was an accidental replacement of what should be here, namely, “like the years of.” D. J. A. Clines notes that such repetition is not uncommon in Job, but suggests that the change should be made for English style even if the text is not emended (Job [WBC], 221). This has been followed in the present translation.
[10:5] sn The question Job asks concerns the mode of life and not just the length of it (see Job 7:1). Humans spend their days and years watching each other and defending themselves. But there is also the implication that if God is so limited like humans he may not uncover Job’s sins before he dies.
[102:26] 6 tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.
[102:27] 7 tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the
[102:28] 8 tn Or “offspring”; Heb “seed.”
[102:28] 9 tn Heb “before you will be established.”
[8:23] 10 tn The first parallel verb is נִסַּכְתִּי (nissakhti), “I was appointed.” It is not a common word; it occurs here and in Ps 2:6 for the coronation of the king. It means “installed, set.”
[8:23] 11 tn The verb “existed” does not appear in the Hebrew text, but has been supplied in the translation in the light of the context.
[8:24] 12 sn The summary statements just given are now developed in a lengthy treatment of wisdom as the agent of all creation. This verse singles out “watery deeps” (תְּהֹמוֹת, tÿhomot) in its allusion to creation because the word in Genesis signals the condition of the world at the very beginning, and because in the ancient world this was something no one could control. Chaos was not there first – wisdom was.
[8:24] 13 tn The third parallel verb is חוֹלָלְתִּי (kholalti), “I was given birth.” Some (e.g., KJV, NAB, NASB, NRSV) translate it “brought forth” – not in the sense of being presented, but in the sense of being “begotten, given birth to.” Here is the strongest support for the translation of קָנָה (qanah) as “created” in v. 22. The verb is not literal; it continues the perspective of the personification.
[8:24] 14 tn Heb “made heavy.”
[8:26] 15 tn Heb “open places.”
[8:26] 16 tn Here רֹאשׁ (ro’sh) means “beginning” with reference to time (BDB 911 s.v. 4.b).
