Ayub 10:3

10:3 Is it good for you ¹  to oppress, ² 

to ³  despise the work of your hands,

while ⁴  you smile ⁵ 

on the schemes of the wicked?

Mazmur 19:2

19:2 Day after day it speaks out; ⁶ 

night after night it reveals his greatness. ⁷ 

Mazmur 102:26

102:26 They will perish,

but you will endure. ⁸ 

They will wear out like a garment;

like clothes you will remove them and they will disappear. ⁹ 

Mazmur 145:10

145:10 All he has made will give thanks to the Lord.

Your loyal followers will praise you.

Yesaya 26:12

26:12 O Lord, you make us secure, ¹⁰ 

for even all we have accomplished, you have done for us. ¹¹ 

Yesaya 29:23

29:23 For when they see their children,

whom I will produce among them, ¹² 

they will honor ¹³  my name.

They will honor the Holy One of Jacob; ¹⁴ 

they will respect ¹⁵  the God of Israel.

Yesaya 45:11

45:11 This is what the Lord says,

the Holy One of Israel, ¹⁶  the one who formed him,

concerning things to come: ¹⁷ 

“How dare you question me ¹⁸  about my children!

How dare you tell me what to do with ¹⁹  the work of my own hands!

Ibrani 1:10

1:10 And,

“You founded the earth in the beginning, Lord, ²⁰ 

and the heavens are the works of your hands.

[10:3]  ¹ tn Or “Does it give you pleasure?” The expression could also mean, “Is it profitable for you?” or “Is it fitting for you?”

[10:3]  ² tn The construction uses כִּי (ki) with the imperfect verb – “that you oppress.” Technically, this clause serves as the subject, and “good” is the predicate adjective. In such cases one often uses an English infinitive to capture the point: “Is it good for you to oppress?” The LXX changes the meaning considerably: “Is it good for you if I am unrighteous, for you have disowned the work of your hands.”

[10:3]  ³ tn Heb “that you despise.”

[10:3]  ⁴ tn Now, in the second half of the verse, there is a change in the structure. The conjunction on the preposition followed by the perfect verb represents a circumstantial clause.

[10:3]  ⁵ tn The Hiphil of the verb יָפַע (yafa’) means “shine.” In this context the expression “you shine upon” would mean “have a glowing expression,” be radiant, or smile.

[19:2]  ⁶ tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).

[19:2]  ⁷ tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.

[102:26]  ⁸ tn Heb “stand.”

[102:26]  ⁹ 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.

[26:12]  ¹⁰ tn Heb “O Lord, you establish peace for us.”

[26:12]  ¹¹ tc Some suggest emending גַּם כָּל (gam kol, “even all”) to כִּגְמֻל (kigmul, “according to the deed[s] of”) One might then translate “for according to what our deeds deserve, you have acted on our behalf.” Nevertheless, accepting the MT as it stands, the prophet affirms that Yahweh deserved all the credit for anything Israel had accomplished.

[29:23]  ¹² tn Heb “for when he sees his children, the work of my hands in his midst.”

[29:23]  ¹³ tn Or “treat as holy” (also in the following line); NASB, NRSV “will sanctify.”

[29:23]  ¹⁴ sn Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4.

[29:23]  ¹⁵ tn Or “fear,” in the sense of “stand in awe of.”

[45:11]  ¹⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[45:11]  ¹⁷ tc The Hebrew text reads “the one who formed him, the coming things.” Among various suggestions, some have proposed an emendation of יֹצְרוֹ (yotsÿro, “the one who formed him”) to יֹצֵר (yotser, “the one who forms”; the suffixed form in the Hebrew text may be influenced by vv. 9-10, where the same form appears twice) and takes “coming things” as the object of the participle (either objective genitive or accusative): “the one who brings the future into being.”

[45:11]  ¹⁸ tn Heb “Ask me” The rhetorical command sarcastically expresses the Lord’s disgust with those who question his ways.

[45:11]  ¹⁹ tn Heb “Do you command me about…?” The rhetorical question sarcastically expresses the Lord’s disgust with those who question his ways.

[1:10]  ²⁰ sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.