Discovery Box| (0.20) | (Psa 9:4) | 2 tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”). |
| (0.20) | (Psa 9:1) | 2 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some mss divide the form into עַל מוּת (’al mut, “according to the death [of the son]”), while the LXX assumes a reading עֲלֻמוֹת עַל (’al ’alumot, “according to alumoth”). The phrase probably refers to a particular tune or musical style. |
| (0.20) | (Psa 7:15) | 2 tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment. |
| (0.20) | (Psa 7:5) | 5 tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khevodi, “my honor”) to כְבֵדִי (khevedi, “my liver” as the seat of life), but the term כְבוֹדִי (khevodi) is to be retained since it probably refers to the psalmist’s dignity or honor. |
| (0.20) | (Psa 7:4) | 1 tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholemi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a. |
| (0.20) | (Psa 5:10) | 2 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes. |
| (0.20) | (Psa 5:6) | 1 tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene. |
| (0.20) | (Psa 5:4) | 3 tn The Hebrew text has simply the singular form רָע (raʿ),which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV84 “with you the wicked cannot dwell”). |
| (0.20) | (Psa 4:4) | 2 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.” |
| (0.20) | (Psa 3:5) | 1 tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the Lord, he was able to sleep calmly. Because the Lord was protecting him, he awoke safely from his sleep. |
| (0.20) | (Psa 3:5) | 2 tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the Lord protected me.” In this case, the psalmist focuses specifically on the protection God provided while he slept. |
| (0.20) | (Psa 2:4) | 2 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes. |
| (0.20) | (Psa 1:2) | 3 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection. |
| (0.20) | (Job 39:24) | 2 tn The use of אָמַן (ʾaman) in the Hiphil in this place is unique. Such a form would normally mean “to believe.” But its basic etymological meaning comes through here. The verb means “to be firm; to be reliable; to be dependable.” The causative here would mean “to make firm” or “to stand firm.” |
| (0.20) | (Job 31:6) | 2 tn The word צֶדֶךְ (tsedeq, “righteousness”) forms a fitting genitive for the scales used in trade or justice. The “scales of righteousness” are scales that conform to the standard (see the illustration in Deut 25:13-15). They must be honest scales to make just decisions. |
| (0.20) | (Job 30:14) | 2 tn The verb, the Hitpalpel of גָּלַל (galal), means “they roll themselves.” This could mean “they roll themselves under the ruins” (Dhorme), “they roll on like a storm” (Gordis), or “they roll on” as in waves of enemy attackers (see H. H. Rowley). This particular verb form is found only here (but see Amos 5:24). |
| (0.20) | (Job 29:3) | 2 tn The form בְּהִלּוֹ (behillo) is unusual; it should be parsed as a Hiphil infinitive construct with the elision of a ה (he). The proper spelling would have been בַּהֲהִלּוֹ (bahahillo). If it were Qal, it would just mean “when his light shone.” |
| (0.20) | (Job 28:27) | 3 tc The verb כּוּן (kun) means “to establish; to prepare” in this stem. There are several mss that have the form from בִּין (bin, “discern”), giving “he discerned it,” making more of a parallel with the first colon. But the weight of the evidence supports the traditional MT reading. |
| (0.20) | (Job 26:9) | 2 tc The MT has כִסֵּה (khisseh), which is a problematic vocalization. Most certainly כֵּסֶה (keseh), alternative for כֶּסֶא (keseʾ, “full moon”) is intended here. The MT is close to the form of “throne,” which would be כִּסֵּא (kisseʾ, cf. NLT “he shrouds his throne with his clouds”). But here God is covering the face of the moon by hiding it behind clouds. |
| (0.20) | (Job 22:24) | 2 tn The word for “gold” is the rare בֶּצֶר (betser), which may be derived from a cognate of Arabic basara, “to see; to examine.” If this is the case, the word here would refer to refined gold. The word also forms a fine wordplay with בְצוּר (vetsur, “in the rock”). |
