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Discovery Box| (0.28) | (Psa 9:1) | 1 sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. |
| (0.28) | (Psa 7:12) | 3 tn Heb “his bow he has stepped [on] and prepared it.” “Treading the bow” involved stepping on one end of it in order to bend and string it and thus prepare it for battle. The verbs are a perfect and a preterite, thus referring to past action. |
| (0.28) | (Psa 7:9) | 1 tn In the psalms the Hebrew term רְשָׁעִים (reshaʿim, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people. |
| (0.28) | (Psa 3:7) | 5 tn In the psalms the Hebrew term רְשָׁעִים (reshaʿim, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people. |
| (0.28) | (Psa 4:1) | 1 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection. |
| (0.28) | (Psa 4:4) | 2 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.” |
| (0.28) | (Psa 2:2) | 3 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud). |
| (0.28) | (Psa 1:1) | 6 tn In the psalms the Hebrew term רְשָׁעִים (reshaʿim, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). |
| (0.28) | (Psa 1:1) | 9 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior. |
| (0.28) | (Job 41:5) | 2 tn The idea may include putting Leviathan on a leash. D. W. Thomas suggested on the basis of an Arabic cognate that it could be rendered “tie him with a string like a young sparrow” (“Job XL 29b: Text and Translation,” VT 14 [1964]: 114-16). |
| (0.28) | (Job 38:24) | 1 tn Because the parallel with “light” and “east wind” is not tight, Hoffmann proposed עֵד (ʿed) instead, “mist.” This has been adopted by many. G. R. Driver suggests “parching heat” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 91-92). |
| (0.28) | (Job 37:7) | 3 tn D. W. Thomas suggested a meaning of “rest” for the verb, based on Arabic. He then reads אֱנוֹשׁ (ʾenosh) for man, and supplies a ם (mem) to “his work” to get “that every man might rest from his work [in the fields].” |
| (0.28) | (Job 36:16) | 3 tn The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545). |
| (0.28) | (Job 35:1) | 1 sn This short speech falls into two sections: Elihu refutes Job’s claim that goodness avails nothing (35:2-8), asserting that when the cry of the afflicted goes unanswered they have not learned their lesson (35:9-16). |
| (0.28) | (Job 34:29) | 4 tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.” |
| (0.28) | (Job 34:26) | 1 tn Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5, ” ZAW 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the RSV does. |
| (0.28) | (Job 33:25) | 1 tc The word רֻטֲפַשׁ (rutafash) is found nowhere else. One suggestion is that it should be יִרְטַב (yirtav, “to become fresh”), connected to רָטַב (ratav, “to be well watered [or moist]”). It is also possible that it was a combination of רָטַב (ratav, “to be well watered”) and טָפַשׁ (tafash, “to grow fat”). But these are all guesses in the commentaries. |
| (0.28) | (Job 33:27) | 1 tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275). |
| (0.28) | (Job 32:4) | 1 tc This reading requires repointing the word בִּדְבָרִים (bidevarim, “with words”) to בְּדַבְּרָם (bedabberam, “while they spoke [with Job]”). If the MT is retained, it would mean “he waited for Job with words,” which while understandable is awkward. |
| (0.28) | (Job 31:10) | 2 sn The idea is that if Job were guilty of adultery it would be an offense against the other woman’s husband, and so by talionic justice another man’s adultery with Job’s wife would be an offense against him. He is not wishing something on his wife; rather, he is simply looking at what would be offenses in kind. |
