Discovery BoxPsalms 38:9
Context38:9 O Lord, you understand my heart’s desire; 1
my groaning is not hidden from you.
Psalms 42:1
ContextBook 2
(Psalms 42-72)
For the music director; a well-written song 3 by the Korahites.
42:1 As a deer 4 longs 5 for streams of water,
so I long 6 for you, O God!
Psalms 130:6
Contextmore than watchmen do for the morning,
yes, more than watchmen do for the morning. 8
Psalms 145:19
Context145:19 He satisfies the desire 9 of his loyal followers; 10
he hears their cry for help and delivers them.
The Song of Songs 8:6
ContextThe Beloved to Her Lover:
8:6 Set me like a cylinder seal 11 over your heart, 12
like a signet 13 on your arm. 14
For love is as strong as death, 15
passion 16 is as unrelenting 17 as Sheol.
Its flames burst forth, 18
it is a blazing flame. 19
Isaiah 26:8
Context26:8 Yes, as your judgments unfold, 20
O Lord, we wait for you.
We desire your fame and reputation to grow. 21
Isaiah 26:1
Context26:1 At that time 22 this song will be sung in the land of Judah:
“We have a strong city!
The Lord’s 23 deliverance, like walls and a rampart, makes it secure. 24
Isaiah 2:2
Contextthe mountain of the Lord’s temple will endure 26
as the most important of mountains,
and will be the most prominent of hills. 27
All the nations will stream to it,
[38:9] 1 tn Heb “O Lord, before you [is] all my desire.”
[42:1] 2 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
[42:1] 3 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[42:1] 4 tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.
[42:1] 5 tn Or “pants [with thirst].”
[42:1] 6 tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[130:6] 7 tn Heb “my soul for the master.”
[130:6] 8 tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.
[145:19] 9 tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.
[145:19] 10 tn Heb “the desire of those who fear him, he does.”
[8:6] 11 sn In the ancient Near East חוֹתָם (khotam, “seal”) was used to denote ownership and was thus very valuable (Jer 22:24; Hag 2:23; Eccl 17:22). Seals were used to make a stamp impression to identify the object as the property of the seal’s owner (HALOT 300 s.v. I חוֹתָם). Seals were made of semi-precious stone upon which was engraved a unique design and an inscription, e.g., LMLK [PN] “belonging to king […].” The impression could be placed upon wet clay of a jar or on a writing tablet by rolling the seal across the clay. Because it was a valuable possession its owner would take careful precautions to not lose it and would keep it close to him at all times.
[8:6] 12 tn The term לֵבָב (levav, “heart”) is used figuratively here as (1) a metonymy (container for the thing contained) for his chest over which the cylinder seal was hung or (2) a metonymy (concrete body part for the abstract emotions with which it is associated) for his emotions, such as love and loyalty to the Beloved (e.g., Judg 16:25; Ruth 3:7; 1 Sam 25:36; 2 Sam 13:28; 1 Kgs 8:66) (HALOT 514-15 s.v. לֵב) (see H. W. Wolff, Anthropology of the Old Testament, 40-58).
[8:6] 13 tn Literally “cylinder-seal” or “seal.” The term חוֹתָם (khotam, “cylinder-seal”) is repeated in 8:6 for emphasis. The translation above uses the terms “cylinder seal” and “signet” simply for the sake of poetic variation. The Beloved wanted to be as safe and secure as a cylinder seal worn on the arm or around the neck, hanging down over the heart. She also wanted to be placed on his heart (emotions), like the impression of a cylinder seal is written on a document. She wanted to be “written” on his heart like the impression of a cylinder seal, and kept secure in his love as a signet ring is worn around his arm/hand to keep it safe.
[8:6] 14 tn Alternately, “wrist.” In Palestine cylinder seals were often hung on a bracelet worn around one’s wrist. The cylinder seal was mounted on a pin hanging from a bracelet. The cylinder seal in view in Song 8:6 could be a stamp seal hung from a bracelet of a type known from excavations in Israel. See W. W. Hallo, “‘As the Seal Upon Thy Heart’: Glyptic Roles in the Biblical World,” BRev 2 (1985): 26.
[8:6] 15 sn It was a common practice in the ancient world to compare intense feelings to death. The point of the expression “love is as strong as death” means that love is extremely strong. The expression “love is as cruel as Sheol” may simply mean that love can be profoundly cruel. For example: “His soul was vexed to death,” means that he could not stand it any longer (Judg 16:16). “I do well to be angry to death,” means that he was extremely angry (Jonah 4:9). “My soul is sorrowful to death,” means that he was exceedingly sorrowful (Matt 26:38 = Mark 14:34) (D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 [1953]: 220-21).
[8:6] 16 tn Alternately, “jealousy.” The noun קִנְאָה (qin’ah) has a wide range of meanings: “jealousy” (Prov 6:34; 14:30; 27:4), “competitiveness” (Eccl 4:4; 9:6), “anger” (Num 5:14, 30), “zeal” (2 Kgs 10:16; Pss 69:10; 119:139; Job 5:2; Sir 30:24), and “passion” (Song 8:6). The Hebrew noun is related to the Akkadian and Arabic roots that mean “to become intensely red” or “become red with passion,” suggesting that the root denotes strong emotion. Although קִנְאָה is traditionally rendered “jealousy” (KJV, RSV, NASB, NIV), the parallelism with אַהֲבָה (’ahavah, “love”) suggests the nuance “passion” (NJPS). Coppes notes, “This word is translated in the KJV in a bad sense in Song 8:6, ‘jealousy is as cruel as the grave,’ but it could be taken in a good sense in parallel with the preceding, ‘ardent zeal is as strong as the grave’” (TWOT 2:803).
[8:6] 17 tn Heb “harsh” or “severe.”
[8:6] 18 tn Heb “Its flames are flames of fire.”
[8:6] 19 tn The noun שַׁלְהֶבֶתְיָה (shalhevetyah, “mighty flame”) is related to the nouns שַׁלְהֶבֶת (shalhevet, “flame”), לֶהָבָה (lehavah, “flame”), and לַהַב (lahav, “flame”), all of which are derived from the root להב “to burn, blaze, flame up” (HALOT 520 s.v. לַהַב). The form שַׁלְהֶבֶתְיָה is an unusual noun pattern with (1) a prefix ־שׁ that is common in Akkadian but rare in Hebrew; it has an intensive adjective meaning, (2) a feminine ־ת ending, and (3) a suffix ־יָה whose meaning is debated. The suffix ־יָה has been taken in three ways by scholars and translators: (1) יָה is an abbreviated form of the divine name יהוה (“Yahweh”), functioning as a genitive of source: “the flame of the
[26:8] 20 tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers.
[26:8] 21 tn Heb “your name and your remembrance [is] the desire of [our?] being.”
[26:1] 22 tn Heb “In that day” (so KJV).
[26:1] 23 tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.
[26:1] 24 tn Heb “deliverance he makes walls and a rampart.”
[2:2] 25 tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.
[2:2] 26 tn Or “be established” (KJV, NIV, NRSV).
[2:2] 27 tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.
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