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 28:2
Context28:2 Hear my plea for mercy when I cry out to you for help,
when I lift my hands 4 toward your holy temple! 5
Psalms 99:5
Context99:5 Praise 6 the Lord our God!
Worship 7 before his footstool!
He is holy!
Psalms 99:9
Context99:9 Praise 8 the Lord our God!
Worship on his holy hill,
for the Lord our God is holy!
Psalms 99:1
Context99:1 The Lord reigns!
The nations tremble. 10
He sits enthroned above the winged angels; 11
the earth shakes. 12
Psalms 8:1
ContextFor the music director, according to the gittith style; 14 a psalm of David.
how magnificent 16 is your reputation 17 throughout the earth!
You reveal your majesty in the heavens above! 18
Psalms 8:1
ContextFor the music director, according to the gittith style; 20 a psalm of David.
how magnificent 22 is your reputation 23 throughout the earth!
You reveal your majesty in the heavens above! 24
Daniel 6:10
Context6:10 When Daniel realized 25 that a written decree had been issued, he entered his home, where the windows 26 in his upper room opened toward Jerusalem. 27 Three 28 times daily he was 29 kneeling 30 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.”
[28:2] 4 sn I lift my hands. Lifting one’s hands toward God was a gesture of prayer.
[28:2] 5 tn The Hebrew term דְּבִיר (dÿvir, “temple”) actually refers to the most holy place within the sanctuary.
[99:1] 9 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
[99:1] 10 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the
[99:1] 11 sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
[99:1] 12 tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).
[8:1] 13 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] 14 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 15 tn The plural form of the title emphasizes the
[8:1] 16 tn Or “awesome”; or “majestic.”
[8:1] 17 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 18 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] 19 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] 20 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 21 tn The plural form of the title emphasizes the
[8:1] 22 tn Or “awesome”; or “majestic.”
[8:1] 23 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 24 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] 26 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] 27 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] 28 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] 29 tc Read with several medieval Hebrew
