Psalm 65:11

I read Psalm 65:11 in the ESV last week and noticed that the clause "your wagon tracks overflow with abundance" contains a sort of redundant description ("overflow" and "abundance" have similar meanings) and that this redundancy matches this surfeit.

This is also the sense in the NIV ("your carts overflow with abundance") and the Latin Vulgate (translated from the Septuagint, at least:  "campi tui replebuntur ubertate," "your fields will be overflowed with fertility"), but I'm not sure that this is quite the sense in the Hebrew:

עִטַּרְתָּ שְׁנַת טוֹבָתֶךָ וּמַעְגָּלֶיךָ יִרְעֲפוּן דָּֽשֶׁן׃

According to the STEP Bible, the word translated as "overflow" (יִרְעֲפוּן) means drip or trickle.  This is the sense in the NKJV ("Your paths drip with abundance"), the Vulgate translated from the Hebrew ("vestigia tua rorabunt pinguidine," "Your tracks will drip with fertility"), and my German Psalter ("deine Fußtapfen triefen von Segen," "Your footsteps drip with blessing").

I can't account for this difference in meaning, but in at least some of the translations, the abundance is mirrored by the redundant description.

Matthew 9:37

A couple weeks ago, I watched the Daily Dose of Greek video on Matthew 9:37:

Τότε λέγει τοῖς μαθηταῖς αὐτοῦ· ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι·

Then he said to his disciples, "The harvest is plentiful, but the laborers are few" [ESV]

I noticed that in my German New Testament, the word order is altered so that the structure is inverted between "the harvest is plentiful" ("die Ernte ist groß") and "the laborers are few" ("wenige sind der Arbeiter"), highlighting the opposite nature of "plentiful" ("groß") and "few" ("wenige"):

Da sprach er zu seinen Jüngern:  Die Ernte ist groß, aber wenige sind der Arbeiter.

Psalm 51:4

I read Psalm 51 in the ESV last week, and I noticed a feature that's similar to what I found in Isaiah 1 a number of years ago.  Initially, every verse exhibits a sort of parallelism:

1 Have mercy on me, O God, according to your steadfast love;

according to your abundant mercy blot out my transgressions.

2 Wash me thoroughly from my iniquity,

and cleanse me from my sin!

3 For I know my transgressions,

and my sin is ever before me.

This structure is broken in the fourth verse, though:

4 Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgement.

There's no reiteration or doubling of the same sentiment here, and this more singular focus matches the exclusivity in the verse itself:  "against you, you only, have I sinned."

Proverbs 29:27

While reading Proverbs in the NKJV a couple months ago, I found yet an-other significant chiasm, this time in Proverbs 29:27:

An unjust man

is an abomination to the righteous,

and he who is upright in the way

is an abomination to the wicked.

The same structure is present in the ESV:

An unjust man

is an abomination to the righteous,

but one whose way is straight

is an abomination to the wicked.

And, very bluntly, in the NIV:

The righteous

detest the dishonest;

the wicked

detest the upright.

It's also in my German translation of Proverbs:

Ein ungerechter Mensch

ist dem Gerechten ein Greuel;

und wer recht wandelt,

ist dem Gottlosen ein Greuel.

This structure is in the Hebrew but inverted from the above:

תּוֹעֲבַת צַדִּיקִים אִישׁ עָוֶל וְתוֹעֲבַת רָשָׁע יְשַׁר־דָּֽרֶךְ׃

The word order in the Latin Vulgate is comparable:

Abominantur iusti

virum impium

et abominantur impii

eos qui in recta sunt via

Something like:

An abomination to the righteous

is an unjust man

and an abomination to the wicked

are those who are in the straight way.

In the English and German translations, the order is [unjust | righteous || upright | wicked], where in the Hebrew and the Latin Vulgate, it's [righteous | unjust || wicked | upright], but in both, the structure highlights the mutual animosity.