Your search for "Is" did not find any bible verses that matched.
Discovery Box| (0.17) | (Psa 77:6) | 1 tn Heb “I will remember my song in the night, with my heart I will reflect. And my spirit searched.” As in v. 4, the words of v. 6a are understood as what the psalmist said earlier. Consequently the words “I said” are supplied in the translation for clarification (see v. 10). The prefixed verbal form with vav (ו) consecutive at the beginning of the final line is taken as sequential to the perfect “I thought” in v. 6. |
| (0.17) | (Psa 74:9) | 1 tn Heb “our signs we do not see.” Because of the reference to a prophet in the next line, it is likely that the “signs” in view here include the evidence of God’s presence as typically revealed through the prophets. These could include miraculous acts performed by the prophets (see, for example, Isa 38:7-8) or object lessons which they acted out (see, for example, Isa 20:3). |
| (0.17) | (Psa 73:1) | 1 sn Psalm 73. In this wisdom psalm the psalmist offers a personal testimony of his struggle with the age-old problem of the prosperity of the wicked. As he observed evil men prosper, he wondered if a godly lifestyle really pays off. In the midst of his discouragement, he reflected upon spiritual truths and realities. He was reminded that the prosperity of the wicked is only temporary. God will eventually vindicate his people. |
| (0.17) | (Psa 73:1) | 2 tn Since the psalm appears to focus on an individual’s concerns, not the situation of Israel, this introduction may be a later addition designed to apply the psalm’s message to the entire community. To provide a better parallel with the next line, some emend the Hebrew phrase לְיִשְׂרָאֵל אֱלֹהִים (leyisra’el ʾelohim, “to Israel, God”) to אֱלֹהִים [or אֵל] לָיָּשָׁר (layyashar ʾelohim [or ʾel], “God [is good] to the upright one”). |
| (0.17) | (Psa 71:6) | 2 tc The form in the MT is derived from גָּזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhi), from גוּח (gukh) or גִּיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (ʿuzzi, “my strength”; cf. NEB “my protector since I left my mother’s womb”). |
| (0.17) | (Psa 69:20) | 2 tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (ʾanash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (vaʾeʾaneshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child. |
| (0.17) | (Psa 65:5) | 3 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rekhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6. |
| (0.17) | (Psa 56:5) | 1 tn Heb “my affairs they disturb.” For other instances of דָּבָר (davar) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (ʿatsav, “to hurt”) occurs only here and in Isa 63:10, where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.” |
| (0.17) | (Psa 53:5) | 3 tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7. |
| (0.17) | (Psa 50:16) | 1 tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. In the psalms the “wicked” (רְשָׁעִים, reshaʿim) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21). |
| (0.17) | (Psa 49:19) | 1 tn Verses 18-19a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences. |
| (0.17) | (Psa 49:14) | 4 tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the Lord will deliver the oppressed from the rich (see v. 15) and send the oppressors to Sheol. |
| (0.17) | (Psa 48:11) | 2 tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lemaʿan], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.) |
| (0.17) | (Psa 45:7) | 3 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“Lord”) is relatively rare in Pss 42-83, where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.” |
| (0.17) | (Psa 44:5) | 2 tn Heb “gore” (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, “you [always] drive back…you [always] trample down.” |
| (0.17) | (Psa 44:2) | 5 tn Heb “and you sent them out.” The translation assumes that the third masculine plural pronoun “them” refers to the fathers (v. 1), as in the preceding parallel line. See Ps 80:11, where Israel, likened to a vine, “spreads out” its tendrils to the west and east. Another option is to take the “peoples” as the referent of the pronoun and translate, “and you sent them away,” though this does not provide as tight a parallel with the corresponding line. |
| (0.17) | (Psa 42:6) | 3 tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly. |
| (0.17) | (Psa 42:6) | 2 tn Heb “therefore I will remember you from the land of Jordan.” The term זָכַר (zakhar) most frequently means “to remember” but can also mean “to mention.” “Mentioning” may be viewed as an act of remembering. Or this may stand metonymically for prayer (see vv. 8-9). Based on the geography of the next line, the region of the upper Jordan, where the river originates and receives tributaries from the Hermon range, is in view. |
| (0.17) | (Psa 41:11) | 1 sn By this. Having recalled his former lament and petition, the psalmist returns to the confident mood of vv. 1-3. The basis for his confidence may be a divine oracle of deliverance, assuring him that God would intervene and vindicate him. The demonstrative pronoun “this” may refer to such an oracle, which is assumed here, though its contents are not included. See P. C. Craigie, Psalms 1-50 (WBC), 319, 321. |
| (0.17) | (Psa 40:11) | 1 tn Some (cf. NIV, NRSV) translate the verb as a request (“do not withhold”), but elsewhere in the psalms the second masculine singular prefixed form, when addressed to God and preceded by לֹא (loʾ), is always indicative in mood and never has the force of a prayer (see Pss 16:10; 22:2; 44:9 51:16-17; 60:10; 108:11; cf. NEB, NASB). |
