Discovery BoxPsalms 21:7
Context21:7 For the king trusts 1 in the Lord,
and because of the sovereign Lord’s 2 faithfulness he is not upended. 3
Psalms 46:4
Context46:4 The river’s channels bring joy to the city of God, 4
the special, holy dwelling place of 5 the sovereign One. 6
Psalms 47:2
Context47:2 For the sovereign Lord 7 is awe-inspiring; 8
he is the great king who rules the whole earth! 9
Psalms 83:18
Context83:18 Then they will know 10 that you alone are the Lord, 11
the sovereign king 12 over all the earth.
Psalms 87:5
Context87:5 But it is said of Zion’s residents, 13
“Each one of these 14 was born in her,
and the sovereign One 15 makes her secure.” 16
Psalms 92:1
ContextA psalm; a song for the Sabbath day.
92:1 It is fitting 18 to thank the Lord,
and to sing praises to your name, O sovereign One! 19
Psalms 97:9
Context97:9 For you, O Lord, are the sovereign king 20 over the whole earth;
you are elevated high above all gods.
[21:7] 1 tn The active participle draws attention to the ongoing nature of the action.
[21:7] 2 tn Traditionally “the Most High’s.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.
[21:7] 3 tn Another option is to translate the imperfect verbal form as future, “he will not be upended” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.
[46:4] 4 tn Heb “A river, its channels cause the city of God to be glad.”
[46:4] 5 tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkÿney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.
[46:4] 6 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
[47:2] 7 tn Heb “the
[47:2] 8 tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.
[47:2] 9 tn Heb “a great king over all the earth.”
[83:18] 10 tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.
[83:18] 11 tn Heb “that you, your name [is] the
[83:18] 12 tn Traditionally “the Most High.”
[87:5] 13 tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (’amar), the preposition lamed (-לְ) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).
[87:5] 14 tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.
[87:5] 15 tn Traditionally “Most High.”
[87:5] 16 tn Heb “and he makes her secure, the Most High.”
[92:1] 16 sn Psalm 92. The psalmist praises God because he defeats the wicked and vindicates his loyal followers.
