Discovery Box| (0.60524641935484) | (Psa 92:10) |
1 sn The horn of the wild ox is frequently a metaphor for military strength; the idiom “to exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; Lam 2:17). |
| (0.60524641935484) | (Psa 95:8) |
3 sn The name Massah means “testing.” This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1-7, as well as Deut 6:16; 9:22; 33:8). |
| (0.60524641935484) | (Psa 98:1) |
3 tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results. |
| (0.60524641935484) | (Psa 99:1) |
2 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the |
| (0.60524641935484) | (Psa 99:4) |
1 tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the |
| (0.60524641935484) | (Psa 102:2) |
1 tn Heb “do not hide your face from me in the day of my trouble.” The idiom “to hide the face” can mean “to ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “to reject” (see Pss 29:7; 30:7; 88:14). |
| (0.60524641935484) | (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. |
| (0.60524641935484) | (Psa 104:26) |
1 tn Heb “[and] this Leviathan, [which] you formed to play in it.” Elsewhere Leviathan is a multiheaded sea monster that symbolizes forces hostile to God (see Ps 74:14; Isa 27:1), but here it appears to be an actual marine creature created by God, probably some type of whale. |
| (0.60524641935484) | (Psa 110:1) |
1 sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God. |
| (0.60524641935484) | (Psa 110:1) |
4 tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62. |
| (0.60524641935484) | (Psa 110:2) |
1 tn Since the |
| (0.60524641935484) | (Psa 110:4) |
2 tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99. |
| (0.60524641935484) | (Psa 110:6) |
4 tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13). |
| (0.60524641935484) | (Psa 110:7) |
1 tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however). |
| (0.60524641935484) | (Psa 118:5) |
1 tn Heb “from the distress.” The noun מֵצַר (metsar, “straits; distress”) occurs only here and in Lam 1:3. In Ps 116:3 מצר should probably be emended to מְצָדֵי (mÿtsadey, “snares of”). |
| (0.60524641935484) | (Psa 119:56) |
1 tn Heb “this has been to me.” The demonstrative “this” (1) refers back to the practices mentioned in vv. 54-55, or (2) looks forward to the statement in the second line, in which case the כִּי (ki) at the beginning of the second line should be translated “that.” |
| (0.60524641935484) | (Psa 119:83) |
2 tn The Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). |
| (0.60524641935484) | (Psa 120:5) |
3 sn Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17. (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23, which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146. |
| (0.60524641935484) | (Psa 132:1) |
3 tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”). |
| (0.60524641935484) | (Psa 132:6) |
1 tn Rather than having an antecedent, the third feminine singular pronominal suffix here (and in the next line) appears to refer to the ark of the covenant, mentioned in v. 8. (The Hebrew term אָרוֹן [’aron, “ark”] is sometimes construed as grammatically feminine. See 1 Sam 4:17; 2 Chr 8:11.) |
