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Discovery Box| (0.31) | (Psa 10:12) | 2 tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the Lord to “break the arm of the wicked.” A less likely option is that the psalmist is requesting that the Lord declare by oath his intention to intervene. |
| (0.31) | (Psa 10:13) | 1 tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God. |
| (0.31) | (Psa 9:20) | 2 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God). |
| (0.31) | (Psa 9:1) | 3 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly. |
| (0.31) | (Psa 8:6) | 1 tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.” |
| (0.31) | (Psa 5:4) | 4 sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15. |
| (0.31) | (Psa 5:6) | 2 tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line. |
| (0.31) | (Psa 5:9) | 5 sn As the psalmist walks down the path in which God leads him, he asks the Lord to guide his steps and remove danger from the path (v. 8) because he knows his enemies have “dug a grave” for him and are ready to use their deceitful words to “swallow him up” like the realm of death (i.e., Sheol) and bring him to ruin. |
| (0.31) | (Psa 4:6) | 1 sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation. |
| (0.31) | (Psa 4:5) | 2 sn Trust in the Lord. The psalmist urges his enemies to make peace with God and become his followers. |
| (0.31) | (Psa 4:4) | 1 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways. |
| (0.31) | (Psa 2:12) | 5 tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel. |
| (0.31) | (Psa 2:12) | 2 tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11). |
| (0.31) | (Psa 2:7) | 2 tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation). |
| (0.31) | (Job 42:3) | 4 tn The last clause is “and I do not know.” This is also subordinated to become a dependent clause. |
| (0.31) | (Job 42:4) | 1 tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words. |
| (0.31) | (Job 41:15) | 2 tn Instead of צָר (tsar, “closely”) the LXX has צֹר (tsor, “stone”) to say that the seal was rock hard. |
| (0.31) | (Job 41:10) | 2 tc MT has “before me” and can best be rendered as “Who then is he that can stand before me?” (ESV, NASB, NIV, NLT, NJPS). The following verse (11) favors the MT since both express the lesson to be learned from Leviathan: If a man cannot stand up to Leviathan, how can he stand up to its creator? The translation above has chosen to read the text as “before him” (cf. NRSV, NJB). |
| (0.31) | (Job 41:11) | 3 tn This line also focuses on the sovereign God rather than Leviathan. H. H. Rowley, however, wants to change לִי־חוּא (li huʾ, “it [belongs] to me”) into לֹא הוּא (loʾ huʾ, “there is no one”). So it would say that there is no one under the whole heaven who could challenge Leviathan and live, rather than saying it is more dangerous to challenge God to make him repay. |
| (0.31) | (Job 40:24) | 2 tn Ehrlich altered the MT slightly to get “with thorns,” a view accepted by Driver, Dhorme and Pope. |
