Discovery Box| (0.64549696969697) | (Job 16:13) |
3 tn The verb פָּלַח (palakh) in the Piel means “to pierce” (see Prov 7:23). A fuller comparison should be made with Lam 3:12-13. |
| (0.64549696969697) | (Job 16:16) |
3 sn See Job 3:5. Just as joy brings light and life to the eyes, sorrow and suffering bring darkness. The “eyelids” here would be synecdoche, reflecting the whole facial expression as sad and sullen. |
| (0.64549696969697) | (Job 18:13) |
2 tn The “firstborn of death” is the strongest child of death (Gen 49:3), or the deadliest death (like the “firstborn of the poor, the poorest). The phrase means the most terrible death (A. B. Davidson, Job, 134). |
| (0.64549696969697) | (Job 20:5) |
3 tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ’ad, especially at Job 1:18 and Neh 7:3,” JSS 27 (1982): 177-88. |
| (0.64549696969697) | (Job 20:18) |
1 tn The idea is the fruit of his evil work. The word יָגָע (yaga’) occurs only here; it must mean ill-gotten gains. The verb is in 10:3. |
| (0.64549696969697) | (Job 22:8) |
1 tn The idiom is “a man of arm” (= “powerful”; see Ps 10:15). This is in comparison to the next line, “man of face” (= “dignity; high rank”; see Isa 3:5). |
| (0.64549696969697) | (Job 22:16) |
5 tn The verb יָצַק (yatsaq) means “to pour out; to shed; to spill; to flow.” The Pual means “to be poured out” (as in Lev 21:10 and Ps 45:3). |
| (0.64549696969697) | (Job 22:26) |
1 tc This is the same verb as in Ps 37:4. G. R. Driver suggests the word comes from another root that means “abandon oneself to, depend on” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 84). |
| (0.64549696969697) | (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, “MasŒal,” VTSup 3 [1955]: 162ff.). |
| (0.64549696969697) | (Job 38:1) |
2 sn This is not the storm described by Elihu – in fact, the |
| (0.64549696969697) | (Psa 1:4) |
1 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4. |
| (0.64549696969697) | (Psa 1:6) |
1 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked. |
| (0.64549696969697) | (Psa 3:8) |
2 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5). |
| (0.64549696969697) | (Psa 7:2) |
1 tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9. |
| (0.64549696969697) | (Psa 9:17) |
1 tn Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the |
| (0.64549696969697) | (Psa 10:3) |
1 tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV). |
| (0.64549696969697) | (Psa 10:3) |
2 tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation. |
| (0.64549696969697) | (Psa 18:2) |
6 tn Or “my elevated place.” The parallel version of this psalm in 2 Sam 22:3 adds at this point, “my refuge, my savior, [you who] save me from violence.” |
| (0.64549696969697) | (Psa 21:3) |
3 sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5). |
| (0.64549696969697) | (Psa 27:6) |
1 sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12). |
