Discovery Box| (0.51645130434783) | (Job 30:20) |
2 sn The verb is simple, but the interpretation difficult. In this verse it probably means he stands up in prayer (Jer 15:1), but it could mean that he makes his case to God. Others suggest a more figurative sense, like the English expression “stand pat,” meaning “remain silent” (see Job 29:8). |
| (0.51645130434783) | (Job 31:10) |
2 sn The idea is that if Job were guilty of adultery it would be an offense against the other woman’s husband, and so by talionic justice another man’s adultery with Job’s wife would be an offense against him. He is not wishing something on his wife; rather, he is simply looking at what would be offenses in kind. |
| (0.51645130434783) | (Job 33:2) |
2 sn H. H. Rowley (Job [NCBC], 210) says, “The self-importance of Elihu is boundless, and he is the master of banality.” He adds that whoever wrote these speeches this way clearly intended to expose the character rather than exalt him. |
| (0.51645130434783) | (Job 33:17) |
2 tc Here too the sense of the MT is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed יְכַסֶּה (yÿkhasseh, “covers”) to יְכַסֵּחַ (yÿkhasseakh, “he cuts away”), or יְכַלֶּה (yÿkhalleh, “he puts an end to”). The various emendations are not all that convincing. |
| (0.51645130434783) | (Job 33:26) |
2 sn This is usually taken to mean that as a worshiper this individual comes into the presence of the |
| (0.51645130434783) | (Job 36:31) |
1 tn The verb is יָדִין (yadin, “he judges”). Houbigant proposedיָזוּן (yazun, “he nourishes”). This has found wide acceptance among commentators (cf. NAB). G. R. Driver retained the MT but gave a meaning “enriches” to the verb (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 88ff.). |
| (0.51645130434783) | (Psa 3:5) |
1 tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the |
| (0.51645130434783) | (Psa 6:10) |
2 tn Heb “and may they be very terrified.” The psalmist uses the same expression in v. he%27s&tab=notes" ver="">3 to describe the terror he was experiencing. Now he asks the |
| (0.51645130434783) | (Psa 7:15) |
1 tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation. |
| (0.51645130434783) | (Psa 10:3) |
7 tn Another option is to translate, “he blesses one who robs others, [but] he curses the |
| (0.51645130434783) | (Psa 10:18) |
3 tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (’enosh, “man”) refers here to the wicked nations (v. he%27s&tab=notes" ver="">16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king. |
| (0.51645130434783) | (Psa 18:1) |
6 tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. he%27s&tab=notes" ver="">1. |
| (0.51645130434783) | (Psa 21:9) |
3 tn Heb “the |
| (0.51645130434783) | (Psa 25:12) |
1 tn Heb “Who is this man, the one who fears the |
| (0.51645130434783) | (Psa 31:21) |
2 tn Heb “for he caused his faithfulness to be amazing to me in a besieged city.” The psalmist probably speaks figuratively here. He compares his crisis to being trapped in a besieged city, but the |
| (0.51645130434783) | (Psa 32:1) |
1 sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow. |
| (0.51645130434783) | (Psa 37:36) |
1 tn Heb “and he passes by and, look, he is not [there].” The subject of the verb “passes by” is probably indefinite, referring to any passerby. Some prefer to change the form to first person, “and I passed by” (cf. NEB; note the first person verbal forms in preceding verse and in the following line). |
| (0.51645130434783) | (Psa 42:1) |
1 sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew |
| (0.51645130434783) | (Psa 42:8) |
1 sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the |
| (0.51645130434783) | (Psa 49:15) |
6 tn Heb “he will take me.” To improve the poetic balance of the verse, some move the words “from the power of Sheol” to the following line. The verse would then read: “But God will rescue my life; / from the power of Sheol he will certainly deliver me” (cf. NEB). |
