Discovery Box| (0.42525221153846) | (Psa 89:18) |
1 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “our king" here and with “your anointed one” in Ps 84:9. |
| (0.42525221153846) | (Psa 89:43) |
1 tn The perfect verbal form predominates in vv. one%27s&tab=notes" ver="">38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes. |
| (0.42525221153846) | (Psa 90:12) |
2 tn Heb “and we will bring a heart of wisdom.” After the imperative of the preceding line, the prefixed verbal form with the conjunction indicates purpose/result. The Hebrew term “heart” here refers to the center of one’s thoughts, volition, and moral character. |
| (0.42525221153846) | (Psa 91:1) |
1 sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. one%27s&tab=notes" ver="">1-13). In vv. one%27s&tab=notes" ver="">14-16 God himself promises to keep his loyal follower safe. |
| (0.42525221153846) | (Psa 91:6) |
1 sn As in Deut 32:23-24, vv. one%27s&tab=notes" ver="">5-6 closely associate military attack and deadly disease. Perhaps the latter alludes to one of the effects of siege warfare on the population of an entrapped city, which was especially vulnerable to the outbreak of epidemics. |
| (0.42525221153846) | (Psa 92:2) |
1 tn The words “it is fitting” are supplied in the translation for stylistic reasons. Verses one%27s&tab=notes" ver="">1-3 are actually one long sentence in the Hebrew text, but this has been divided up into two shorter sentences in the translation in keeping with contemporary English style. |
| (0.42525221153846) | (Psa 102:27) |
1 tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the |
| (0.42525221153846) | (Psa 104:3) |
1 tn Heb “one who lays the beams on water [in] his upper rooms.” The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 44-45. |
| (0.42525221153846) | (Psa 104:13) |
2 tn Heb “from the fruit of your works the earth is full.” The translation assumes that “fruit” is literal here. If “fruit” is understood more abstractly as “product; result,” then one could translate, “the earth flourishes as a result of your deeds” (cf. NIV, NRSV, REB). |
| (0.42525221153846) | (Psa 107:10) |
2 tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering. |
| (0.42525221153846) | (Psa 107:38) |
2 tn The verbal form in this line appears to be an imperfect, which may be taken as customary (drawing attention to typical action in a past time frame) or as generalizing (in which case one should use the English present tense, understanding a move from narrative to present reality). |
| (0.42525221153846) | (Psa 107:40) |
1 tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21. |
| (0.42525221153846) | (Psa 119:45) |
1 tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. one%27s&tab=notes" ver="">43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.” |
| (0.42525221153846) | (Psa 119:52) |
1 tn Heb “I remember your regulations from of old.” The prepositional phrase “from of old” apparently modifies “your regulations,” alluding to the fact that God revealed them to Israel in the distant past. Another option is to understand the prepositional phrase as modifying the verb, in which case one might translate, “I have long remembered your regulations.” |
| (0.42525221153846) | (Psa 127:5) |
1 tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen. |
| (0.42525221153846) | (Psa 133:1) |
3 sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15. |
| (0.42525221153846) | (Psa 135:17) |
1 tn Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (’af ’en, “indeed, there is not”) see Isa 41:26. Another option is to take אַף as “nose” (see Ps 115:6), in which case one might translate, “a nose, [but] they have no breath in their mouths.” |
| (0.42525221153846) | (Psa 137:3) |
3 tn Heb “from a song of Zion.” Most modern translations read, “one of the songs of Zion,” taking the preposition מִן (min, “from”) as partitive and “song” as collective. The present translation assumes the mem (ם) is enclitic, being misunderstood later as the prefixed preposition. |
| (0.42525221153846) | (Psa 139:14) |
2 tc Heb “and my being knows very much.” Better parallelism is achieved (see v. one%27s&tab=notes" ver="">15a) if one emends יֹדַעַת (yoda’at), a Qal active participle, feminine singular form, to יָדַעְתָּ (yada’ta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252. |
| (0.42525221153846) | (Psa 139:16) |
2 tn Heb “and on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.” This “scroll” may be the “scroll of life” mentioned in Ps 69:28 (see the note on the word “living” there). |
