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Discovery Box| (0.43) | (Psa 61:6) | 1 sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king. |
| (0.43) | (Psa 60:2) | 2 sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse. |
| (0.43) | (Psa 53:1) | 5 sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11). |
| (0.43) | (Psa 52:1) | 5 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times. |
| (0.43) | (Psa 40:16) | 3 tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great” (cf. NRSV). See Ps 35:27. |
| (0.43) | (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). |
| (0.43) | (Psa 35:27) | 2 tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great.” |
| (0.43) | (Psa 14:1) | 3 sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11). |
| (0.43) | (Psa 11:2) | 4 sn In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack. |
| (0.43) | (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. |
| (0.43) | (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. |
| (0.43) | (Job 39:12) | 1 tn The word is normally translated “believe” in the Bible. The idea is that of considering something dependable and acting on it. The idea of reliability is found also in the Niphal stem usages. |
| (0.43) | (Job 37:15) | 1 tn The verb is בְּשׂוּם (besum, from שִׂים [sim, “set”]), so the idea is how God lays [or sets] [a command] for them. The suffix is proleptic, to be clarified in the second colon. |
| (0.43) | (Job 35:9) | 2 tn The final noun is an abstract plural, “oppression.” There is no reason to change it to “oppressors” to fit the early versions. The expression is literally “multitude of oppression.” |
| (0.43) | (Job 33:19) | 2 tc The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife. |
| (0.43) | (Job 33:9) | 2 tn The word is a hapax legomenon; חַף (khaf) is from חָפַף (khafaf). It is used in New Hebrew in expressions like “to wash” the head. Cognates in Syriac and Akkadian support the meaning “to wash; to clean.” |
| (0.43) | (Job 31:32) | 3 tn The word in the MT, אֹרחַ (ʾorakh, “way”), is a contraction from אֹרֵחַ (ʾoreakh, “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8. The reading here “on/to the road” is meaningless otherwise. |
| (0.43) | (Job 30:20) | 1 sn The implication from the sentence is that this is a cry to God for help. The sudden change from third person (v. 19) to second person (v. 20) is indicative of the intense emotion of the sufferer. |
| (0.43) | (Job 29:6) | 1 tn The word is a hapax legomenon, but the meaning is clear enough. It refers to the walking, the steps, or even the paths where one walks. It is figurative of his course of life. |
| (0.43) | (Job 27:2) | 3 tn The verb הֵמַר (hemar) is the Hiphil perfect from מָרַר (marar, “to be bitter”) and hence, “to make bitter.” The object of the verb is “my soul,” which is better translated as “me” or “my life.” |
