1 Samuel 2:9

2:9 He watches over ¹  his holy ones, ² 

but the wicked are made speechless in the darkness,

for it is not by one’s own strength that one prevails.

Ayub 3:5

3:5 Let darkness and the deepest

shadow ³  claim it; ⁴ 

let a cloud settle on it;

let whatever blackens the day ⁵  terrify it!

Mazmur 82:5

82:5 They ⁶  neither know nor understand.

They stumble ⁷  around in the dark,

while all the foundations of the earth crumble. ⁸ 

[2:9]  ¹ tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

[2:9]  ² tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.

[3:5]  ³ 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]  ⁴ 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]  ⁵ 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”).

[82:5]  ⁶ sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.

[82:5]  ⁷ tn Heb “walk.” The Hitpael stem indicates iterative action, picturing these ignorant “judges” as stumbling around in the darkness.

[82:5]  ⁸ sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble).