Discovery BoxPsalms 5:7
Context5:7 But as for me, 1 because of your great faithfulness I will enter your house; 2
I will bow down toward your holy temple as I worship you. 3
Psalms 138:2
Context138:2 I will bow down toward your holy temple,
and give thanks to your name,
because of your loyal love and faithfulness,
for you have exalted your promise above the entire sky. 4
Psalms 138:1
ContextBy David.
138:1 I will give you thanks with all my heart;
before the heavenly assembly 6 I will sing praises to you.
Psalms 6:1
ContextFor the music director, to be accompanied by stringed instruments, according to the sheminith style; 8 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 9
Psalms 6:1
ContextFor the music director, to be accompanied by stringed instruments, according to the sheminith style; 11 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 12
Psalms 6:1
ContextFor the music director, to be accompanied by stringed instruments, according to the sheminith style; 14 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 15
Psalms 8:6-8
Context8:6 you appoint them to rule over your creation; 16
you have placed 17 everything under their authority, 18
8:7 including all the sheep and cattle,
as well as the wild animals, 19
8:8 the birds in the sky, the fish in the sea
and everything that moves through the currents 20 of the seas.
Psalms 8:1
ContextFor the music director, according to the gittith style; 22 a psalm of David.
how magnificent 24 is your reputation 25 throughout the earth!
You reveal your majesty in the heavens above! 26
Psalms 8:1
ContextFor the music director, according to the gittith style; 28 a psalm of David.
how magnificent 30 is your reputation 31 throughout the earth!
You reveal your majesty in the heavens above! 32
Daniel 6:10
Context6:10 When Daniel realized 33 that a written decree had been issued, he entered his home, where the windows 34 in his upper room opened toward Jerusalem. 35 Three 36 times daily he was 37 kneeling 38 and offering prayers and thanks to his God just as he had been accustomed to do previously.
[5:7] 1 sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
[5:7] 2 sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
[5:7] 3 tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
[138:2] 4 tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.
[138:1] 5 sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection.
[138:1] 6 tn The referent of the Hebrew term אֱלֹהִים (’elohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist’s praise takes on a polemical tone.
[6:1] 7 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
[6:1] 8 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[6:1] 9 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
[6:1] 10 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
[6:1] 11 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[6:1] 12 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
[6:1] 13 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
[6:1] 14 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[6:1] 15 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
[8:6] 16 tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”
[8:6] 17 tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).
[8:6] 18 tn Heb “under his feet.”
[8:7] 19 tn Heb “and also the beasts of the field.”
[8:1] 21 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
[8:1] 22 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 23 tn The plural form of the title emphasizes the
[8:1] 24 tn Or “awesome”; or “majestic.”
[8:1] 25 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 26 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
[8:1] 27 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
[8:1] 28 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 29 tn The plural form of the title emphasizes the
[8:1] 30 tn Or “awesome”; or “majestic.”
[8:1] 31 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 32 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
[6:10] 34 sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.
[6:10] 35 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:10] 36 sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.
[6:10] 37 tc Read with several medieval Hebrew
