³ tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.

³ tn Heb “the hope of strength,” meaning hope based on power, is a genitive of cause or source.

² tn In this context the phrase “in the name of the Lord” means “by the Lord’s power.”

² sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.

⁵ tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.

⁴ sn The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.

¹ tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”

³ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

² tn The rhetorical question again affirms the opposite. The poem is portraying the creature as powerful and insensitive.

³ sn The line is perhaps best understood as describing one who thinks he is invested with the power of God.

³ sn The “rod” is a symbol of the power of God to decree whatever judgments and afflictions fall upon people.

¹ tn Heb “great among the Jews” (so KJV, NASB); NIV “preeminent among the Jews”; NRSV “powerful among the Jews.”

¹ tn Heb “and there will be no power in your hand”; NCV “there will be nothing you can do.”

² tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.

³ sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.

² tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenē megalē) suggests the translation “the power of God that is called ‘Great.’”

² tn Heb “the great hand,” with “hand” being a metonymy for work or power. The word play using “hand” contrasts the Lord’s hand/power at work on behalf of the Israelites with the hand/power of Egypt that would have killed them.

² tn Verses 4b-5a are capable of various punctuations: (1) “and I am with you in spirit, through the power of our Lord Jesus turn this man over to Satan”; (2) “and I am with you in spirit with the power of our Lord Jesus, turn this man over to Satan”; (3) “and I am with you in spirit, along with the power of our Lord Jesus, turn this man over to Satan” (as adopted in the text). The first option suggests the Lord’s power is needed when the church is to hand the man over to Satan; the second option suggests that the Lord’s power is present when Paul is gathered with the Corinthians in spirit; the third option leaves the relation of the Lord’s power to the surrounding phrases vague, perhaps implying that both are in view.

¹ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

² tn Grk “for we did not make known to you the power and coming of our Lord Jesus Christ by following cleverly concocted fables.”