Discovery Box| (0.11) | (Psa 37:32) | 1 tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior. |
| (0.11) | (Psa 31:20) | 2 tn Heb “you hide them in the hiding place of your face from the attacks of man.” The imperfect verbal forms in this verse draw attention to God’s typical treatment of the faithful. |
| (0.11) | (Psa 29:11) | 3 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf. |
| (0.11) | (Psa 24:2) | 2 sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea. |
| (0.11) | (Psa 21:3) | 3 sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5). |
| (0.11) | (Psa 20:1) | 1 sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement. |
| (0.11) | (Psa 18:23) | 1 sn Kept myself from sinning. Leading a blameless life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101). |
| (0.11) | (Psa 18:21) | 2 tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.” |
| (0.11) | (Psa 18:8) | 4 tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4). |
| (0.11) | (Psa 11:4) | 3 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all. |
| (0.11) | (Psa 11:1) | 1 sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers. |
| (0.11) | (Psa 10:16) | 2 tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.” |
| (0.11) | (Psa 8:6) | 2 tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30). |
| (0.11) | (Psa 5:4) | 4 tn Heb “cannot dwell as a resident foreigner [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so. |
| (0.11) | (Psa 3:8) | 2 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5). |
| (0.11) | (Psa 1:3) | 1 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers. |
| (0.11) | (Job 42:5) | 1 sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard—hearsay. This was real. |
| (0.11) | (Job 40:8) | 1 tn The verb פָּרַר (parar) means “to annul; to break; to frustrate.” It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God’s righteousness in the process. |
| (0.11) | (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. |
| (0.11) | (Job 34:7) | 2 tn The scorn or derision mentioned here is not against Job, but against God. Job scorns God so much, he must love it. So to reflect this idea, Gordis has translated it “blasphemy” (cf. NAB). |
