Ayub 29:18

Job’s Confidence

29:18 “Then I thought, ‘I will die in my own home, ¹ 

my days as numerous as the grains of sand. ² 

Mazmur 21:8

21:8 You ³  prevail over ⁴  all your enemies;

your power is too great for those who hate you. ⁵ 

Mazmur 112:6

112:6 For he will never be upended;

others will always remember one who is just. ⁶ 

Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ⁷ 

for he is at my right hand so that I will not be shaken.

Ibrani 12:28

12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe.

Ibrani 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ⁸ 

1 Petrus 1:10

1:10 Concerning this salvation, ⁹  the prophets ¹⁰  who predicted the grace that would come to you ¹¹  searched and investigated carefully.

[29:18]  ¹ tc The expression in the MT is “with my nest.” The figure is satisfactory for the context – a home with all the young together, a picture of unity and safety. In Isa 16:2 the word can mean “nestlings,” and with the preposition “with” that might be the meaning here, except that his children had grown up and lived in their own homes. The figure cannot be pushed too far. But the verse apparently has caused enormous problems, because the versions offer a variety of readings and free paraphrases. The LXX has “My age shall grow old as the stem of a palm tree, I shall live a long time.” The Vulgate has, “In my nest I shall die and like the palm tree increase my days.” G. R. Driver found an Egyptian word meaning “strength” (“Birds in the Old Testament,” PEQ 87 [1955]: 138-39). Several read “in a ripe old age” instead of “in my nest” (Pope, Dhorme; see P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). This requires the verb זָקַן (zaqan, “be old”), i.e., בִּזְקוּנַי (bizqunay, “in my old age”) instead of קִנִּי (qinni, “my nest”). It has support from the LXX.

[29:18]  ² tc For חוֹל (khol, “sand”) the LXX has a word that is “like the palm tree,” but which could also be translated “like the phoenix” (cf. NAB, NRSV). This latter idea was developed further in rabbinical teaching (see R. Gordis, Job, 321). See also M. Dahood, “Nest and phoenix in Job 29:18,” Bib 48 (1967): 542-44. But the MT yields an acceptable sense here.

[21:8]  ³ tn The king is now addressed. One could argue that the Lord is still being addressed, but v. 9 militates against this proposal, for there the Lord is mentioned in the third person and appears to be distinct from the addressee (unless, of course, one takes “Lord” in v. 9 as vocative; see the note on “them” in v. 9b). Verse 7 begins this transition to a new addressee by referring to both the king and the Lord in the third person (in vv. 1-6 the Lord is addressed and only the king referred to in the third person).

[21:8]  ⁴ tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.

[21:8]  ⁵ tn Heb “your right hand finds those who hate you.”

[112:6]  ⁶ tn Heb “for an eternal memorial a just [one] will be.”

[2:25]  ⁷ tn Or “always before me.”

[12:2]  ⁸ sn An allusion to Ps 110:1.

[1:10]  ⁹ tn Grk “about which salvation.”

[1:10]  ¹⁰ sn Prophets refers to the OT prophets.

[1:10]  ¹¹ tn Grk “who prophesied about the grace that is to/for you.”