Discovery Box| (0.44) | (Psa 57:1) | 2 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75. |
| (0.44) | (Psa 56:1) | 2 tn The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument. |
| (0.44) | (Psa 53:1) | 2 tn The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88. |
| (0.44) | (Psa 49:15) | 3 tn Or “me.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a). |
| (0.44) | (Psa 42:1) | 5 tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a). |
| (0.44) | (Psa 40:1) | 1 sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17). |
| (0.44) | (Psa 39:11) | 2 tc Heb “you cause to dissolve, like a moth, his desired [thing].” The translation assumes an emendation of חֲמוּדוֹ (khamudo, “his desirable [thing]”) to חֶמְדוֹ (khemdo, “his loveliness” [or “beauty”]), a reading that is supported by a few medieval Hebrew mss. |
| (0.44) | (Psa 38:13) | 1 sn I am like a deaf man…like a mute. The psalmist is like a deaf mute; he is incapable of defending himself and is vulnerable to his enemies’ deception (see v. 14). |
| (0.44) | (Psa 5:6) | 4 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (ʾish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a. |
| (0.44) | (Job 27:1) | 1 tn The Hebrew word מָשָׁל (mashal) is characteristically “proverb; by-word.” It normally refers to a brief saying, but can be used for a discourse (see A. R. Johnson, “Mašal,” VTSup 3 [1955]: 162ff.). |
| (0.44) | (Job 15:30) | 1 tn Some editions and commentators delete the first line of this verse, arguing that it is simply a paraphrase of v. 22a, and that it interrupts the comparison with a tree that falls (although that comparison only starts next). |
| (0.44) | (Job 15:25) | 1 sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4). |
| (0.44) | (Job 11:14) | 1 tn Verse 14 should be taken as a parenthesis and not a continuation of the protasis because it does not fit with v. 13 in that way (D. J. A. Clines, Job [WBC], 256). |
| (0.44) | (Job 5:8) | 7 tn The Hebrew simply has “my word,” but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation. |
| (0.44) | (Job 3:21) | 4 tn The parallel verb is now a preterite with a vav (ו) consecutive; it therefore has the nuance of a characteristic perfect or gnomic perfect—the English present tense. |
| (0.44) | (Job 3:7) | 4 tn The verb is simply בּוֹא (boʾ, “to enter”). The NIV translates interpretively “be heard in it.” A shout of joy, such as at a birth, that “enters” a day is certainly heard on that day. |
| (0.44) | (Job 2:10) | 6 tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a). |
| (0.44) | (2Ch 16:14) | 2 tn The Hebrew term מִשְׁכָּב (mishkav) most often refers to a bed. In this setting it was most likely a raised platform within the tomb where the body was laid to rest, technically similar to a bier. |
| (0.44) | (2Ki 7:10) | 1 tn The MT has a singular form (“gatekeeper”), but the context suggests a plural. The pronoun that follows (“them”) is plural and a plural noun appears in v. 11. The Syriac Peshitta and the Targum have the plural here. |
| (0.44) | (2Ki 4:23) | 1 sn The new moon was a time of sacrifice and special feasts (Num 28:14; 1 Sam 20:5). Apparently it was a convenient time to visit a prophet. See M. Cogan and H. Tadmor, II Kings (AB), 57. |
