Yosua 4:24

4:24 He has done this so ¹  all the nations ²  of the earth might recognize the Lord’s power ³  and so you might always obey ⁴  the Lord your God.”

Ayub 40:4

40:4 “Indeed, I am completely unworthy ⁵  – how could I reply to you?

I put ⁶  my hand over my mouth to silence myself. ⁷ 

Yesaya 51:9

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ⁸ 

Wake up as in former times, as in antiquity!

Did you not smash ⁹  the Proud One? ¹⁰ 

Did you not ¹¹  wound the sea monster? ¹² 

[4:24]  ¹ tn Heb “in order that.”

[4:24]  ² tn Or “peoples.”

[4:24]  ³ tn Heb “know the hand of the Lord that it is strong.”

[4:24]  ⁴ tn Heb “fear.”

[40:4]  ⁵ tn The word קַלֹּתִי (qalloti) means “to be light; to be of small account; to be unimportant.” From this comes the meaning “contemptible,” which in the causative stem would mean “to treat with contempt; to curse.” Dhorme tries to make the sentence a conditional clause and suggests this meaning: “If I have been thoughtless.” There is really no “if” in Job’s mind.

[40:4]  ⁶ tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

[40:4]  ⁷ tn The words “to silence myself” are supplied in the translation for clarity.

[51:9]  ⁸ tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ⁹ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ¹⁰ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ¹¹ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ¹² tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.