Discovery Box| (0.31) | (Psa 65:10) | 5 tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity. |
| (0.31) | (Psa 55:13) | 1 sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend. |
| (0.31) | (Psa 50:22) | 1 tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority. |
| (0.31) | (Psa 44:9) | 2 tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive). |
| (0.31) | (Psa 39:9) | 1 tn Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10-13). |
| (0.31) | (Psa 32:8) | 1 tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the Lord addresses the psalmist in vv. 8-9 (cf. NASB “I will instruct you and teach you…I will counsel you with My eye upon you”). |
| (0.31) | (Psa 32:9) | 1 tn The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group. |
| (0.31) | (Psa 30:2) | 1 sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41. |
| (0.31) | (Psa 22:4) | 2 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line). |
| (0.31) | (Psa 8:6) | 1 tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.” |
| (0.31) | (Job 42:4) | 1 tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words. |
| (0.31) | (Job 38:11) | 2 tn The text has תֹסִיף (tosif, “and you may not add”), which is often used idiomatically (as in verbal hendiadys constructions). |
| (0.31) | (Job 36:18) | 1 tn The first expression is idiomatic: the text says, “because wrath lest it entice you”—thus, beware. |
| (0.31) | (Job 35:2) | 1 tn The line could be read as “do you reckon this for justice? Here “to be” is understood. |
| (0.31) | (Job 30:21) | 2 tc The LXX reads this verb as “you scourged/whipped me.” But there is no reason to adopt this change. |
| (0.31) | (Job 22:30) | 2 tc The MT has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.” |
| (0.31) | (Job 11:3) | 4 tn The construction shows the participle to be in the circumstantial clause: “will you mock—and [with] no one rebuking.” |
| (0.31) | (Job 10:3) | 2 tn The construction uses כִּי (ki) with the imperfect verb—“that you oppress.” Technically, this clause serves as the subject, and “good” is the predicate adjective. In such cases one often uses an English infinitive to capture the point: “Is it good for you to oppress?” The LXX changes the meaning considerably: “Is it good for you if I am unrighteous, for you have disowned the work of your hands.” |
| (0.31) | (Est 4:13) | 2 tn Heb “from all the Jews”; KJV “more than all the Jews”; NIV “you alone of all the Jews.” |
| (0.31) | (2Ch 30:6) | 4 tn Heb “to the survivors who are left to you from the palm of the kings of Assyria.” |
