Discovery Box| (0.30) | (Isa 57:10) | 1 tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.” |
| (0.30) | (Isa 48:18) | 3 tn Heb “and your righteousness like the waves of the sea.” צְדָקָה (tsedaqah) probably refers here to divine deliverance from enemies. See v. 19. |
| (0.30) | (Isa 36:12) | 1 tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer. |
| (0.30) | (Isa 30:19) | 3 tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.” |
| (0.30) | (Isa 19:12) | 1 tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי. |
| (0.30) | (Isa 10:27) | 2 tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.” |
| (0.30) | (Pro 20:13) | 2 tn The second line uses two imperatives in a sequence (without the vav [ו]): “open your eyes” and then (or, in order that) you will “be satisfied.” |
| (0.30) | (Pro 5:17) | 1 tn The ל (lamed) preposition denotes possession: “for you” = “yours.” The term לְבַדֶּךָ (levadekha) is appositional, underscoring the possession as exclusive. |
| (0.30) | (Pro 3:22) | 1 tn The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2. |
| (0.30) | (Psa 119:130) | 1 tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57). |
| (0.30) | (Psa 115:14) | 1 tn Heb “may he add to you, to you and your sons.” The prefixed verbal form is jussive, indicating this is a prayer. |
| (0.30) | (Psa 109:21) | 1 tn Heb “but you, Lord, Master, deal with me for the sake of your name” or “on account of your name.” Here “name” stands metonymically for God’s reputation. The Psalmist’s appeal is for God to act consistently with, and therefore maintain, his reputation (as a deliverer of the righteous and one who punishes evildoers). Note that “for your name’s sake” is paralleled by “because your loyal love is good.” The point is that the Psalmist is making an appeal not based on his own personal whim or vendetta but is calling for judicial penalties (or the fulfillment of prior prophetic indictment). |
| (0.30) | (Psa 103:5) | 2 sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers. |
| (0.30) | (Psa 93:5) | 1 tn Traditionally “your testimonies.” The Hebrew noun עֵדוּת (ʿedut) refers here to the demands of God’s covenant law. See Ps 19:7. |
| (0.30) | (Psa 92:5) | 1 tn Heb “very deep [are] your thoughts.” God’s “thoughts” refer here to his moral design of the world, as outlined in vv. 6-15. |
| (0.30) | (Psa 90:8) | 2 tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it. |
| (0.30) | (Psa 89:14) | 2 tn Heb “are in front of your face.” The idiom can mean “confront” (Ps 17:13) or “meet, enter the presence of” (Ps 95:2). |
| (0.30) | (Psa 80:19) | 3 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result. |
| (0.30) | (Psa 80:7) | 3 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result. |
| (0.30) | (Psa 80:3) | 2 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result. |
