Kejadian 41:6

41:6 Then ¹  seven heads of grain, thin and burned by the east wind, were sprouting up after them.

Keluaran 15:8

15:8 By the blast of your nostrils ²  the waters were piled up,

the flowing water stood upright like a heap, ³ 

and the deep waters were solidified in the heart of the sea.

Keluaran 15:2

15:2 The Lord ⁴  is my strength and my song, ⁵ 

and he has become my salvation.

This is my God, and I will praise him, ⁶ 

my father’s God, and I will exalt him.

1 Samuel 22:16

22:16 But the king said, “You will surely die, Ahimelech, you and all your father’s house!

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ⁷  learned about it, they went down there to him.

1 Raja-raja 19:11

19:11 The Lord ⁸  said, “Go out and stand on the mountain before the Lord. Look, the Lord is ready to pass by.”

A very powerful wind went before the Lord, digging into the mountain and causing landslides, ⁹  but the Lord was not in the wind. After the windstorm there was an earthquake, but the Lord was not in the earthquake.

Ayub 38:1

VI. The Divine Speeches (38:1-42:6)

The Lord’s First Speech ¹⁰ 

38:1 Then the Lord answered Job out of the whirlwind: ¹¹ 

[41:6]  ¹ tn Heb “And look.”

[15:8]  ² sn The phrase “the blast of your nostrils” is a bold anthropomorphic expression for the wind that came in and dried up the water.

[15:8]  ³ tn The word “heap” describes the walls of water. The waters, which are naturally fluid, stood up as though they were a heap, a mound of earth. Likewise, the flowing waters deep in the ocean solidified – as though they were turned to ice (U. Cassuto, Exodus, 175).

[15:2]  ⁴ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ⁵ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ⁶ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[22:1]  ⁷ tn Heb “house.”

[19:11]  ⁸ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[19:11]  ⁹ tn Heb “tearing away the mountains and breaking the cliffs” (or perhaps, “breaking the stones”).

[38:1]  ¹⁰ sn This is the culmination of it all, the revelation of the Lord to Job. Most interpreters see here the style and content of the author of the book, a return to the beginning of the book. Here the Lord speaks to Job and displays his sovereign power and glory. Job has lived through the suffering – without cursing God. He has held to his integrity, and nowhere regretted it. But he was unaware of the real reason for the suffering, and will remain unaware throughout these speeches. God intervenes to resolve the spiritual issues that surfaced. Job was not punished for sin. And Job’s suffering had not cut him off from God. In the end the point is that Job cannot have the knowledge to make the assessments he made. It is wiser to bow in submission and adoration of God than to try to judge him. The first speech of God has these sections: the challenge (38:1-3), the surpassing mysteries of earth and sky beyond Job’s understanding (4-38), and the mysteries of animal and bird life that surpassed his understanding (38:39–39:30).

[38:1]  ¹¹ sn This is not the storm described by Elihu – in fact, the Lord ignores Elihu. The storm is a common accompaniment for a theophany (see Ezek 1:4; Nah 1:3; Zech 9:14).