Discovery Box| (0.35) | (Psa 104:4) | 1 tc Heb “and his attendants a flaming fire.” The lack of agreement between the singular “fire” and plural “attendants” has prompted various emendations. Some read “fire and flame.” The present translation assumes an emendation from מְשָׁרְתָיו (mesharetayv, “his attendants”) to מְשָׁרְתוֹ (meshareto, “his attendant”), a reading supported by one of the Dead Sea Scrolls, 4Q93. |
| (0.35) | (Psa 103:7) | 1 tn Heb “made known his ways.” God’s “ways” in this context are his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 18:30; 67:2; 77:13 [note vv. 11-12, 14]; 138:5; 145:17). |
| (0.35) | (Psa 85:9) | 2 tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with ל (lamed), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land. |
| (0.35) | (Psa 74:1) | 3 sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people. |
| (0.35) | (Psa 69:5) | 2 sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim. |
| (0.35) | (Psa 62:12) | 2 sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people. |
| (0.35) | (Psa 46:10) | 3 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11). |
| (0.35) | (Psa 31:21) | 2 tn Heb “for he caused his faithfulness to be amazing to me in a besieged city.” The psalmist probably speaks figuratively here. He compares his crisis to being trapped in a besieged city, but the Lord answered his prayer for help. Verses 19-24 were apparently written after the Lord answered the prayer of vv. 1-18. |
| (0.35) | (Psa 22:1) | 1 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him. |
| (0.35) | (Psa 22:6) | 1 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts. |
| (0.35) | (Psa 17:1) | 1 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word. |
| (0.35) | (Job 35:8) | 1 sn According to Strahan, “Elihu exalts God’s greatness at the cost of His grace, His transcendence at the expense of His immanence. He sets up a material instead of a spiritual stand of profit and loss. He does not realize that God does gain what He desires most by the goodness of men, and loses what He most loves by their evil.” |
| (0.35) | (Job 31:31) | 3 sn The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food. |
| (0.35) | (Job 21:4) | 2 sn The point seems to be that if his complaint were merely against men he might expect sympathy from other men, but no one dares offer him sympathy when his complaint is against God. So he will give free expression to his spirit (H. H. Rowley, Job [NCBC], 147). |
| (0.35) | (Job 20:10) | 2 tn Some commentators are surprised to see “his hands” here, thinking the passage talks about his death. Budde changed it to “his children,” by altering one letter. R. Gordis argued that “hand” can mean offspring, and so translated it that way without changing anything in the text (“A note on YAD,” JBL 62 [1943]: 343). |
| (0.35) | (Job 11:15) | 3 tn The word “lift up” is chosen to recall Job’s statement that he could not lift up his head (10:15); the words “without spot” recall his words “filled with shame.” The sentence here says that he will lift up his face in innocence and show no signs of God’s anger on him. |
| (0.35) | (Job 11:13) | 4 sn This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground. |
| (0.35) | (Job 7:11) | 2 sn “Mouth” here is metonymical for what he says—he will not withhold his complaints. Peake notes that in this section Job comes very close to doing what Satan said he would do. If he does not curse God to his face, he certainly does cast off restraints to his lament. But here Job excuses himself in advance of the lament. |
| (0.35) | (Job 6:11) | 1 sn Now, in vv. 11-13, Job proceeds to describe his hopeless condition. In so doing, he is continuing his defense of his despair and lament. The section begins with these rhetorical questions in which Job affirms that he does not have the strength to wait for the blessings that Eliphaz is talking about. |
| (0.35) | (2Ch 9:4) | 3 tc The Hebrew text has here, “and his upper room [by] which he was going up to the house of the Lord.” But עֲלִיָּתוֹ (ʿaliyyato, “his upper room”) should be emended to עֹלָתוֹ, (ʿolato, “his burnt sacrifice[s]”). See the parallel account in 1 Kgs 10:5. |
