Discovery Box| (0.35) | (Isa 48:9) | 2 tn Heb “and my praise.” לְמַעַן (lemaʿan, “for the sake of”) is understood by ellipsis (note the preceding line). |
| (0.35) | (Isa 46:13) | 1 tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line). |
| (0.35) | (Isa 38:17) | 1 tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.” |
| (0.35) | (Isa 22:14) | 1 tn Heb “it was revealed in my ears [by?] the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”].” |
| (0.35) | (Ecc 2:9) | 3 tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth. |
| (0.35) | (Ecc 1:13) | 1 tn Heb “I gave my heart” or “I set my mind.” The term לִבִּי (libbi, “my heart”) is an example of synecdoche of part (heart) for the whole (myself). Qoheleth uses this figurative expression frequently in the book. On the other hand, in Hebrew mentality, the term “heart” is frequently associated with one’s thoughts and reasoning; thus, this might be a metonymy of association (heart = thoughts). The equivalent English idiom would be “I applied my mind.” |
| (0.35) | (Pro 7:16) | 1 tn Heb “with spreads I have spread my bed.” The rare noun is a cognate to the verb. |
| (0.35) | (Psa 142:5) | 1 tn Heb “my portion.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel. |
| (0.35) | (Psa 118:7) | 2 tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect. |
| (0.35) | (Psa 116:16) | 2 tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3). |
| (0.35) | (Psa 109:24) | 2 tn Heb “and my flesh is lean away from fatness [i.e., “lean so as not to be fat”].” |
| (0.35) | (Psa 102:5) | 1 tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated—he is turned to “skin and bones,” so to speak. |
| (0.35) | (Psa 92:11) | 1 tn Heb “my eye gazes upon my walls.” See also Pss 5:8; 27:11; 56:2. The form שׁוּרָי shuray, “my walls”) should be emended to שׁוֹרְרָי (shoreray, “my foes” or perhaps “those who rebel against me” or “those who malign me”). See HALOT 1454 s.v. שׁוֹרֵר and also Pss 5:8; 27:11; 56:2. |
| (0.35) | (Psa 92:15) | 1 tn Heb “so that [they] proclaim that upright [is] the Lord, my rocky summit, and there is no injustice in him.” |
| (0.35) | (Psa 69:20) | 1 tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions. |
| (0.35) | (Psa 69:13) | 1 tn Heb “as for me, [may] my prayer be to you, O Lord, [in] a time of favor.” |
| (0.35) | (Psa 59:10) | 1 tn Heb “the God of my [Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.” |
| (0.35) | (Psa 51:15) | 1 tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request. |
| (0.35) | (Psa 40:14) | 1 tn Heb “may they be embarrassed and ashamed together, the ones seeking my life to snatch it away.” |
| (0.35) | (Psa 31:5) | 1 tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life. |
