1 Raja-raja 3:26

3:26 The real mother ¹  spoke up to the king, for her motherly instincts were aroused. ²  She said, “My master, give her the living child! Whatever you do, don’t kill him!” ³  But the other woman said, “Neither one of us will have him! Let them cut him in two!”

Mazmur 6:3

6:3 I am absolutely terrified, ⁴ 

and you, Lord – how long will this continue? ⁵ 

Yesaya 55:7

55:7 The wicked need to abandon their lifestyle ⁶ 

and sinful people their plans. ⁷ 

They should return ⁸  to the Lord, and he will show mercy to them, ⁹ 

and to their God, for he will freely forgive them. ¹⁰ 

Mikha 7:18

7:18 There is no other God like you! ¹¹ 

You ¹²  forgive sin

and pardon ¹³  the rebellion

of those who remain among your people. ¹⁴ 

You do not remain angry forever, ¹⁵ 

but delight in showing loyal love.

[3:26]  ¹ tn Heb “the woman whose son was alive.”

[3:26]  ² tn Heb “for her compassions grew warm for her son.”

[3:26]  ³ tn The infinitive absolute before the negated jussive emphasizes the main verb.

[6:3]  ⁴ tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[6:3]  ⁵ tn Heb “and you, Lord, how long?” The suffering psalmist speaks in broken syntax. He addresses God, but then simply cries out with a brief, but poignant, question: How long will this (= his suffering) continue?

[55:7]  ⁶ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ⁷ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ⁸ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ⁹ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ¹⁰ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[7:18]  ¹¹ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ¹² tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.

[7:18]  ¹³ tn Heb “pass over.”

[7:18]  ¹⁴ tn Heb “of the remnant of his inheritance.”

[7:18]  ¹⁵ tn Heb “he does not keep hold of his anger forever.”