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Discovery Box| (0.30) | (Psa 63:1) | 1 sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies. |
| (0.30) | (Psa 58:4) | 3 tn Heb “[that] stops up its ear.” The apparent Hiphil jussive verbal form should be understood as a Qal imperfect with “i” theme vowel (see GKC 168 §63.n). |
| (0.30) | (Psa 57:1) | 1 sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes. |
| (0.30) | (Psa 56:4) | 2 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God. |
| (0.30) | (Psa 55:17) | 1 tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here. |
| (0.30) | (Psa 53:6) | 4 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well. |
| (0.30) | (Psa 48:14) | 1 tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.” |
| (0.30) | (Psa 45:16) | 1 tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm. |
| (0.30) | (Psa 44:1) | 4 tn Heb “fathers” (also in v. 2; the same Hebrew word may be translated either “fathers” or “ancestors” depending on the context. |
| (0.30) | (Psa 34:21) | 2 tn Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause. |
| (0.30) | (Psa 32:5) | 2 tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing. |
| (0.30) | (Psa 22:31) | 2 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons. |
| (0.30) | (Psa 22:21) | 2 tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (reʾemim, “wild oxen”; see BDB 910 s.v. רְאֵם). |
| (0.30) | (Psa 17:9) | 2 tn Heb “destroy.” The psalmist uses the perfect verbal form to emphasize the degree of danger. He describes the wicked as being already in the process of destroying him. |
| (0.30) | (Psa 14:7) | 4 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well. |
| (0.30) | (Psa 3:2) | 2 sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind. |
| (0.30) | (Job 41:24) | 1 tn The description of his heart being “hard” means that he is cruel and fearless. The word for “hard” is the word encountered before for molten or cast metal. |
| (0.30) | (Job 41:13) | 1 tn Heb “the face of his garment,” referring to the outer garment or covering. Some take it to be the front as opposed to the back. |
| (0.30) | (Job 40:23) | 1 tn The word ordinarily means “to oppress.” So many commentators have proposed suitable changes: “overflows” (Beer), “gushes” (Duhm), “swells violently” (Dhorme, from a word that means “be strong”). |
| (0.30) | (Job 40:19) | 1 sn This may be a reference to Gen 1:24, where the first of the animal creation was the cattle—behemah (בְּהֵמָה). |
