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Discovery Box| (0.22) | (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. |
| (0.22) | (Psa 7:9) | 6 tn Heb “and [the one who] tests hearts and kidneys, righteous God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character. |
| (0.22) | (Psa 6:10) | 2 sn The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. He is confident that the tables will be turned and his enemies will know what absolute terror feels like. |
| (0.22) | (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. |
| (0.22) | (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. |
| (0.22) | (Psa 3:7) | 4 sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17). |
| (0.22) | (Psa 3:7) | 1 tn In v. 1 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the Lord to rise up (קוּמָה, qumah) in his defense. |
| (0.22) | (Psa 2:3) | 2 tn Heb “their (i.e., the Lord’s and the king’s) shackles.” The kings compare the rule of the Lord and his vice-regent to being imprisoned. |
| (0.22) | (Psa 2:1) | 6 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2). |
| (0.22) | (Psa 1:6) | 1 tn The translation understands כי (ki) as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked. |
| (0.22) | (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. |
| (0.22) | (Psa 1:3) | 7 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.” |
| (0.22) | (Job 42:11) | 2 sn The Hebrew word refers to a piece of silver, yet uncoined. It is the kind used in Gen 33:19 and Josh 24:32. It is what would be expected of a story set in the patriarchal age. |
| (0.22) | (Job 42:10) | 3 tn This is a temporal clause, using the infinitive construct with the subject genitive suffix. By this it seems that this act of Job was also something of a prerequisite for restoration—to pray for them. |
| (0.22) | (Job 40:20) | 1 tn The word בּוּל (bul) probably refers to food. Many take it as an abbreviated form of יְבוּל (yevul, “produce of the field”). The vegetation that is produced on the low hills is what is meant. |
| (0.22) | (Job 40:13) | 4 tn The word is “secret place,” the place where he is to hide them, i.e., the grave. The text uses the word “secret place” as a metonymy for the grave. |
| (0.22) | (Job 39:20) | 2 tn The word could mean “snorting” as well (see Jer 8:16). It comes from the root “to blow.” If the horse is running and breathing hard, this could be the sense here. |
| (0.22) | (Job 39:18) | 1 tn The colon poses a slight problem here. The literal meaning of the Hebrew verb translated “springs up” (i.e., “lifts herself on high”) might suggest flight. But some of the proposals involve a reading about readying herself to run. |
| (0.22) | (Job 39:13) | 1 tc This whole section on the ostrich is not included in the LXX. Many feel it is an interpolation and should therefore be deleted. The pattern of the chapter changes from the questions being asked to observations being made. |
| (0.22) | (Job 38:14) | 1 sn The verse needs to be understood in the context: as the light shines in the dawn, the features of the earth take on a recognizable shape or form. The language is phenomenological. |
