Discovery Box| (0.25) | (Psa 105:1) | 1 sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22. |
| (0.25) | (Psa 96:1) | 2 sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See also Pss 33:3; 40:3; 98:1. |
| (0.25) | (Psa 86:11) | 2 tn Heb “I will walk in your truth.” The Lord’s commandments are referred to as “truth” here because they are a trustworthy and accurate expression of the divine will. See Ps 25:5. |
| (0.25) | (Psa 79:6) | 2 sn The kingdoms that do not pray to you. The people of these kingdoms pray to other gods, not the Lord because they do not recognize his authority over them. |
| (0.25) | (Psa 78:25) | 1 sn Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV). |
| (0.25) | (Psa 64:1) | 4 tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life. |
| (0.25) | (Psa 58:1) | 1 sn Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly. |
| (0.25) | (Psa 48:4) | 1 tn The logical connection between vv. 3-4 seems to be this: God is the protector of Zion and reveals himself as the city’s defender—this is necessary because hostile armies threaten the city. |
| (0.25) | (Psa 48:2) | 1 tn Heb “beautiful of height.” The Hebrew term נוֹף (nof, “height”) is a genitive of specification after the qualitative noun “beautiful.” The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight. |
| (0.25) | (Psa 28:6) | 2 sn He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point because the Lord responded positively to his petition and assured him that he would deliver him. |
| (0.25) | (Psa 16:1) | 1 sn Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death. |
| (0.25) | (Psa 8:2) | 1 tn Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the LXX which has “praise” (αἶνος, ainos) in place of “strength” (עֹז, ʿoz); cf. NIV, NCV, NLT. |
| (0.25) | (Psa 6:8) | 2 sn The Lord has heard. The psalmist’s mood abruptly changes because the Lord responded positively to the lament and petition of vv. 1-7 and promised him deliverance. |
| (0.25) | (Psa 6:4) | 2 sn Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help. |
| (0.25) | (Job 36:30) | 2 tn The word is “light,” but taken to mean “lightning.” Theodotion had “mist” here, and so most commentators follow that because it is more appropriate to the verb and the context. |
| (0.25) | (Job 34:27) | 1 tn The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence”—i.e., successful with God. |
| (0.25) | (Job 34:17) | 3 tn The two words could be taken separately, but they seem to form a fine nominal hendiadys because the issue is God’s justice. So the word for power becomes the modifier. |
| (0.25) | (Job 32:2) | 3 tn The explanation is the causal clause עַל־צַדְּקוֹ נַפְשׁוֹ (ʿal-tsaddeqo nafsho, “because he justified himself”). It is the preposition with the Piel infinitive construct with a suffixed subjective genitive. |
| (0.25) | (Job 30:18) | 3 tn The phrase “like the collar” is difficult, primarily because their tunics did not have collars. A translation of “neck” would suit better. Some change the preposition to ב (bet), getting a translation “by the neck of my tunic.” |
| (0.25) | (Job 30:8) | 1 tn The “sons of the senseless” (נָבָל, naval) means they were mentally and morally base and defective; and “sons of no-name” means without honor and respect, worthless (because not named). |
