Discovery Box| (0.64037723076923) | (Psa 92:5) |
1 tn Heb “very deep [are] your thoughts.” God’s “thoughts” refer here to his moral design of the world, as outlined in vv. 6-15. |
| (0.64037723076923) | (Psa 93:5) |
3 sn Holiness refers here to God’s royal transcendence (see vv. 1-4), as well as his moral authority and perfection (see v. 5a). |
| (0.64037723076923) | (Psa 95:8) |
1 tn The words “he says” are supplied in the translation to clarify that the following words are spoken by the Lord (see vv. 9-11). |
| (0.64037723076923) | (Psa 102:17) |
3 tn The perfect verbal forms in vv. 16-17 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 15. |
| (0.64037723076923) | (Psa 105:8) |
1 tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 10-12 make clear. |
| (0.64037723076923) | (Psa 107:33) |
1 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [ו] consecutive in vv. 36-37 favor this.) The psalmist may return to the theme of God’s intervention for the exiles (see vv. 4-22, especially vv. 4-9). However, many regard vv. 33-41 as a hymnic description which generalizes about God’s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV). |
| (0.64037723076923) | (Psa 110:6) |
1 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future. |
| (0.64037723076923) | (Psa 115:12) |
2 tn Another option is to translate the prefixed form of the verb “bless” in vv. 12-13 as a jussive, “may he bless” (see v. 14). |
| (0.64037723076923) | (Psa 118:28) |
1 sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27). |
| (0.64037723076923) | (Psa 119:130) |
1 tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57). |
| (0.64037723076923) | (Psa 134:1) |
1 sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3). |
| (0.64037723076923) | (Psa 134:3) |
1 tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist. |
| (0.64037723076923) | (Psa 143:10) |
3 tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a. |
| (0.64037723076923) | (Pro 8:14) |
1 sn In vv. 14-17 the pronouns come first and should receive greater prominence – although it is not always easy to do this with English. |
| (0.64037723076923) | (Isa 1:29) |
2 tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed. |
| (0.64037723076923) | (Isa 5:26) |
2 tn Heb “he.” Singular forms are used throughout vv. 26-30 to describe this nation, but for stylistic reasons the translation uses the plural for these collective singulars. |
| (0.64037723076923) | (Isa 9:13) |
1 tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past. |
| (0.64037723076923) | (Isa 10:12) |
2 tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay). |
| (0.64037723076923) | (Isa 26:9) |
2 tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b). |
| (0.64037723076923) | (Isa 29:18) |
2 sn Perhaps this depicts the spiritual transformation of the once spiritually insensitive nation (see vv. 10-12, cf. also 6:9-10). |
