Discovery Box| (0.25) | (Psa 22:25) | 2 tn Heb “my vows I will fulfill before those who fear him.” When asking the Lord for help, the psalmists would typically promise to praise the Lord publicly if he intervened and delivered them. |
| (0.25) | (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). |
| (0.25) | (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). |
| (0.25) | (Psa 18:3) | 1 tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. |
| (0.25) | (Psa 8:5) | 1 tn Heb “him.” The antecedent is “son of man,” so the pronoun is third masculine singular. But since “son of man” is taken in a generic sense, the translation says “them” referring to the human race. |
| (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 33:24) | 3 tc The verb is either taken as an anomalous form of פָּדַע (padaʿ, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (paraʿ, “to let loose,” so Wright). |
| (0.25) | (Job 31:6) | 1 tn “God” is undoubtedly the understood subject of this jussive. However, “him” is retained in the translation at this point to avoid redundancy since “God” occurs in the second half of the verse. |
| (0.25) | (Job 30:9) | 1 tn The idea is that Job has become proverbial, people think of misfortune and sin when they think of him. The statement uses the ordinary word for “word” (מִלָּה, millah), but in this context it means more: “proverb; byword.” |
| (0.25) | (Job 24:23) | 2 tn The expression לָבֶטַח (lavetakh, “in security”) precedes the verb that it qualifies—God “allows him to take root in security.” For the meaning of the verb, see Job 8:15. |
| (0.25) | (Job 21:31) | 2 tn Heb “Who declares his way to his face? // Who repays him for what he has done?” These rhetorical questions, which expect a negative answer (“No one!”) have been translated as indicative statements to bring out their force clearly. |
| (0.25) | (Job 21:9) | 4 sn In 9:34 Job was complaining that there was no umpire to remove God’s rod from him, but here he observes no such rod is on the wicked. |
| (0.25) | (Job 20:22) | 2 tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind. |
| (0.25) | (Job 20:22) | 3 tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (ʿamel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (ʿamal, “trouble”) here. |
| (0.25) | (Job 20:8) | 1 tn Heb “and they do not find him.” The verb has no expressed subject, and so here is equivalent to a passive. The clause itself is taken adverbially in the sentence. |
| (0.25) | (Job 19:6) | 1 tn The imperative is used here to introduce a solemn affirmation. This verse proves that Job was in no way acknowledging sin in v. 4. Here Job is declaring that God has wronged him, and in so doing, perverted justice. |
| (0.25) | (Job 18:7) | 3 tn The LXX has “causes him to stumble,” which many commentators accept, but this involves the transposition of the three letters. The verb is שָׁלַךְ (shalakh, “throw”) not כָּשַׁל (kashal, “stumble”). |
| (0.25) | (Job 16:11) | 1 sn Job does not refer here to his friends, but more likely to the wicked men who set about to destroy him and his possessions, or to the rabble in ch. 30. |
| (0.25) | (Job 16:8) | 1 tn The verb is קָמַט (qamat) which is used only here and in 22:16; it means “to seize; to grasp.” By God’s seizing him, Job means his afflictions. |
