Discovery Box1 Samuel 30:6
Context30:6 David was very upset, for the men 1 were thinking of stoning him; 2 each man grieved bitterly 3 over his sons and daughters. But David drew strength from the Lord his God.
Psalms 20:7
Context20:7 Some trust in chariots and others in horses, 4
but we 5 depend on 6 the Lord our God.
Psalms 42:5
Context42:5 Why are you depressed, 7 O my soul? 8
Why are you upset? 9
Wait for God!
For I will again give thanks
to my God for his saving intervention. 10
Psalms 42:11
Context42:11 Why are you depressed, 11 O my soul? 12
Why are you upset? 13
Wait for God!
For I will again give thanks
to my God for his saving intervention. 14
Psalms 43:5
Context43:5 Why are you depressed, 15 O my soul? 16
Why are you upset? 17
Wait for God!
For I will again give thanks
to my God for his saving intervention. 18
Psalms 77:10-11
Context77:10 Then I said, “I am sickened by the thought
that the sovereign One 19 might become inactive. 20
77:11 I will remember the works of the Lord.
Yes, I will remember the amazing things you did long ago! 21
Psalms 143:5
Context143:5 I recall the old days; 22
I meditate on all you have done;
I reflect on your accomplishments. 23
Isaiah 50:10
Context50:10 Who among you fears the Lord?
Who obeys 24 his servant?
Whoever walks in deep darkness, 25
without light,
should trust in the name of the Lord
and rely on his God.
Lamentations 3:21-26
Context3:21 But this I call 26 to mind; 27
therefore I have hope:
ח (Khet)
3:22 The Lord’s loyal kindness 28 never ceases; 29
his compassions 30 never end.
3:23 They are fresh 31 every morning;
your faithfulness is abundant! 32
3:24 “My portion is the Lord,” I have said to myself, 33
so I will put my hope in him.
ט (Tet)
3:25 The Lord is good to those who trust 34 in him,
to the one 35 who seeks him.
3:26 It is good to wait patiently 36
for deliverance from the Lord. 37
Lamentations 3:2
Context3:2 He drove me into captivity 38 and made me walk 39
in darkness and not light.
Colossians 1:9-10
Context1:9 For this reason we also, from the day we heard about you, 40 have not ceased praying for you and asking God 41 to fill 42 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 43 worthily of the Lord and please him in all respects 44 – bearing fruit in every good deed, growing in the knowledge of God,
[30:6] 2 tn Heb “said to stone him.”
[30:6] 3 tn Heb “for bitter was the soul of all the people, each one.”
[20:7] 4 tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.
[20:7] 5 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.
[20:7] 6 tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the
[42:5] 7 tn Heb “Why do you bow down?”
[42:5] 8 sn For poetic effect the psalmist addresses his soul, or inner self.
[42:5] 9 tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.
[42:5] 10 tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.
[42:11] 11 tn Heb “Why do you bow down?”
[42:11] 12 sn For poetic effect the psalmist addresses his soul, or inner self.
[42:11] 13 tn Heb “and why are you in turmoil upon me?”
[42:11] 14 tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.
[43:5] 15 tn Heb “Why do you bow down?”
[43:5] 16 sn For poetic effect the psalmist addresses his soul, or inner self.
[43:5] 17 tn Heb “and why are you in turmoil upon me?”
[43:5] 18 tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.
[77:10] 19 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
[77:10] 20 tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shÿnot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.
[77:11] 21 tn Heb “yes, I will remember from old your wonders.”
[143:5] 22 tn Or “ancient times”; Heb “days from before.”
[143:5] 23 tn Heb “the work of your hands.”
[50:10] 24 tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).
[50:10] 25 tn The plural indicates degree. Darkness may refer to exile and/or moral evil.
[3:21] 26 tn Heb “I cause to return.”
[3:21] 27 tn Heb “to my heart.” The noun לֵבָב (levav, “heart”) has a broad range of meanings, including its use as a metonymy of association, standing for thoughts and thinking = “mind” (e.g., Deut 32:46; 1 Chr 29:18; Job 17:11; Ps 73:7; Isa 10:7; Hag 1:5, 7; 2:15, 18; Zech 7:10; 8:17).
[3:22] 28 tn It is difficult to capture the nuances of the Hebrew word חֶסֶד (khesed). When used of the Lord it is often connected to his covenant loyalty. This is the only occasion when the plural form of חֶסֶד (khesed) precedes the plural form of רַחֲמִים (rakhamim, “mercy, compassion”). The plural forms, as with this one, tend to be in late texts. The plural may indicate several concrete expressions of God’s kindnesses or may indicate the abstract concept of his kindness.
[3:22] 29 tc The MT reads תָמְנוּ (tamnu) “indeed we are [not] cut off,” Qal perfect 1st person common plural from תָּמַם (tamam, “be finished”): “[Because of] the kindnesses of the
[3:22] 30 tn The plural form of רַחֲמִים (rakhamim) may denote the abstract concept of mercy, several concrete expressions of mercy, or the plural of intensity: “great compassion.” See IBHS 122 §7.4.3a.
[3:23] 31 tn Heb “they are new.”
[3:23] 32 tn The adjective רַב (rav) has a broad range of meanings: (1) quantitative: “much, numerous, many (with plurals), abundant, enough, exceedingly” and (2) less often in a qualitative sense: “great” (a) of space and location, (b) “strong” as opposed to “weak” and (c) “major.” The traditional translation, “great is thy faithfulness,” is less likely than the quantitative sense: “your faithfulness is abundant” [or, “plentiful”]. NJPS is on target in its translation: “Ample is your grace!”
[3:24] 33 tn Heb “My soul said…” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= I ).
[3:25] 34 tn Heb “wait for him”
[3:25] 35 tn Heb “to the soul…” The term נֶפֶשׁ (nefesh, “soul”) is a synecdoche of part (= “the soul who seeks him”) for the whole person (= “the person who seeks him”).
[3:26] 36 tn Heb “waiting and silently.” The two adjectives וְיָחִיל וְדוּמָם (vÿyakhil vÿdumam, “waiting and silently”) form a hendiadys: The first functions verbally and the second functions adverbially: “to wait silently.” The adjective דוּמָם (dumam, “silently”) also functions as a metonymy of association, standing for patience or rest (HALOT 217 s.v.). This metonymical nuance is captured well in less literal English versions: “wait in patience” (TEV) and “wait patiently” (CEV, NJPS). The more literal English versions do not express the metonymy as well: “quietly wait” (KJV, NKJV, ASV), “waits silently” (NASB), “wait quietly” (RSV, NRSV, NIV).
[3:26] 37 tn Heb “deliverance of the
[3:2] 38 tn The verb נָהַג (nahag) describes the process of directing (usually a group of) something along a route, hence commonly “to drive,” when describing flocks, caravans, or prisoners and spoils of war (1 Sam 23:5; 30:2). But with people it may also have a positive connotation “to shepherd” or “to guide” (Ps 48:14; 80:1). The line plays on this through the reversal of expectations. Rather than being safely shepherded by the Lord their king, he has driven them away into captivity.
[3:2] 39 tn The Hiphil of הָלַךְ (halakh, “to walk”) may be nuanced either “brought” (BDB 236 s.v. 1) or “caused to walk” (BDB 237 s.v. 5.a).
[1:9] 40 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 41 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 42 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
[1:10] 43 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 44 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
