Discovery BoxPsalms 119:49
Contextז (Zayin)
119:49 Remember your word to your servant,
for you have given me hope.
Psalms 119:74
Context119:74 Your loyal followers will be glad when they see me, 1
for I find hope in your word.
Psalms 119:81
Contextכ (Kaf)
119:81 I desperately long for 2 your deliverance.
I find hope in your word.
Psalms 56:4
Context56:4 In God – I boast in his promise 3 –
in God I trust, I am not afraid.
What can mere men 4 do to me? 5
Psalms 56:10-11
Context56:10 In God – I boast in his promise 6 –
in the Lord – I boast in his promise 7 –
56:11 in God I trust, I am not afraid.
What can mere men 8 do to me? 9
Psalms 89:19-37
Context89:19 Then you 10 spoke through a vision to your faithful followers 11 and said:
“I have energized a warrior; 12
I have raised up a young man 13 from the people.
89:20 I have discovered David, my servant.
With my holy oil I have anointed him as king. 14
89:21 My hand will support him, 15
and my arm will strengthen him.
89:22 No enemy will be able to exact tribute 16 from him; 17
a violent oppressor will not be able to humiliate him. 18
89:23 I will crush his enemies before him;
I will strike down those who hate him.
89:24 He will experience my faithfulness and loyal love, 19
and by my name he will win victories. 20
89:25 I will place his hand over the sea,
his right hand over the rivers. 21
89:26 He will call out to me,
‘You are my father, 22 my God, and the protector who delivers me.’ 23
89:27 I will appoint him to be my firstborn son, 24
the most exalted of the earth’s kings.
89:28 I will always extend my loyal love to him,
and my covenant with him is secure. 25
89:29 I will give him an eternal dynasty, 26
and make his throne as enduring as the skies above. 27
89:30 If his sons reject my law
and disobey my regulations,
89:31 if they break 28 my rules
and do not keep my commandments,
89:32 I will punish their rebellion by beating them with a club, 29
their sin by inflicting them with bruises. 30
89:33 But I will not remove 31 my loyal love from him,
nor be unfaithful to my promise. 32
89:34 I will not break 33 my covenant
or go back on what I promised. 34
89:35 Once and for all I have vowed by my own holiness,
I will never deceive 35 David.
89:36 His dynasty will last forever. 36
His throne will endure before me, like the sun, 37
89:37 it will remain stable, like the moon, 38
his throne will endure like the skies.” 39 (Selah)
Psalms 89:2
Context89:2 For I say, “Loyal love is permanently established; 40
in the skies you set up your faithfulness.” 41
Psalms 7:12-16
Context7:12 If a person 42 does not repent, God sharpens his sword 43
and prepares to shoot his bow. 44
7:13 He prepares to use deadly weapons against him; 45
he gets ready to shoot flaming arrows. 46
7:14 See the one who is pregnant with wickedness,
who conceives destructive plans,
and gives birth to harmful lies – 47
and then falls into the hole he has made. 49
7:16 He becomes the victim of his own destructive plans 50
and the violence he intended for others falls on his own head. 51
Psalms 7:1
ContextA musical composition 53 by David, which he sang to the Lord concerning 54 a Benjaminite named Cush. 55
7:1 O Lord my God, in you I have taken shelter. 56
Deliver me from all who chase me! Rescue me!
Psalms 28:3-6
Context28:3 Do not drag me away with evil men,
with those who behave wickedly, 57
who talk so friendly to their neighbors, 58
while they plan to harm them! 59
28:4 Pay them back for their evil deeds!
Pay them back for what they do!
Punish them! 60
28:5 For they do not understand the Lord’s actions,
or the way he carries out justice. 61
The Lord 62 will permanently demolish them. 63
28:6 The Lord deserves praise, 64
for he has heard my plea for mercy! 65
Acts 27:25
Context27:25 Therefore keep up your courage, men, for I have faith in God 66 that it will be just as I have been told.
[119:74] 1 tn Heb “those who fear you will see me and rejoice.”
[119:81] 2 tn Heb “my soul pines for.” See Ps 84:2.
[56:4] 3 tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.
[56:4] 4 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.
[56:4] 5 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:10] 6 tn Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4, then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.
[56:10] 7 tn The phrase “in the
[56:11] 8 tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”
[56:11] 9 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[89:19] 10 tn The pronoun “you” refers to the
[89:19] 11 tc Many medieval
[89:19] 12 tn Heb “I have placed help upon a warrior.”
[89:19] 13 tn Or perhaps “a chosen one.”
[89:20] 14 tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.
[89:21] 15 tn Heb “with whom my hand will be firm.”
[89:22] 16 tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.
[89:22] 17 tn The translation understands the Hiphil of נָשַׁא (nasha’) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yisa’), a Qal imperfect from נָאַשׂ (na’as, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).
[89:22] 18 tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).
[89:24] 19 tn Heb “and my faithfulness and my loyal love [will be] with him.”
[89:24] 20 tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).
[89:25] 21 tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).
[89:26] 22 sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[89:26] 23 tn Heb “the rocky summit of my deliverance.”
[89:27] 24 sn The firstborn son typically had special status and received special privileges.
[89:28] 25 tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”
[89:29] 26 tn Heb “and I will set in place forever his offspring.”
[89:29] 27 tn Heb “and his throne like the days of the heavens.”
[89:32] 29 tn Heb “I will punish with a club their rebellion.”
[89:32] 30 tn Heb “with blows their sin.”
[89:33] 31 tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.
[89:33] 32 tn Heb “and I will not deal falsely with my faithfulness.”
[89:34] 34 tn Heb “and what proceeds out of my lips I will not alter.”
[89:36] 36 tn Heb “his offspring forever will be.”
[89:36] 37 tn Heb “and his throne like the sun before me.”
[89:37] 38 tn Heb “like the moon it will be established forever.”
[89:37] 39 tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.
[89:2] 41 sn You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14).
[7:12] 42 tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).
[7:12] 43 tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.
[7:12] 44 tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.
[7:13] 45 tn Heb “and for him he prepares the weapons of death.”
[7:13] 46 tn Heb “his arrows into flaming [things] he makes.”
[7:14] 47 tn Heb “and he conceives harm and gives birth to a lie.”
[7:15] 48 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.
[7:15] 49 tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.
[7:16] 50 tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”
[7:16] 51 tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”
[7:1] 52 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.
[7:1] 53 tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.
[7:1] 54 tn Or “on account of.”
[7:1] 55 sn Apparently this individual named Cush was one of David’s enemies.
[7:1] 56 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[28:3] 57 tn Heb “workers of wickedness.”
[28:3] 58 tn Heb “speakers of peace with their neighbors.”
[28:3] 59 tn Heb “and evil [is] in their heart[s].”
[28:4] 60 tn Heb “Give to them according to their work, and according to the evil of their deeds. According to the work of their hands give to them. Return their due to them.” The highly repetitive style reflects the psalmist’s agitated emotional state and draws attention to his yearning for justice.
[28:5] 61 tn Heb “or the work of his hands.” In this context “the
[28:5] 62 tn Heb “he”; the referent (the
[28:5] 63 tn Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.
[28:6] 64 tn Heb “blessed [be] the
[28:6] 65 sn He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.
[27:25] 66 tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”
