Discovery Box| (0.1238571875) | (Psa 18:9) |
1 tn The Hebrew verb נָטָה (natah) can carry the sense “[cause to] bend, bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the |
| (0.1238571875) | (Psa 18:50) |
6 sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor. |
| (0.1238571875) | (Psa 19:9) |
1 tn Heb “the fear of the |
| (0.1238571875) | (Psa 20:1) |
2 tn The prefixed verbal forms here and in vv. Kir+Heres&tab=notes" ver="">1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the |
| (0.1238571875) | (Psa 22:29) |
2 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the |
| (0.1238571875) | (Psa 23:4) |
1 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gay’, “valley, ravine”) quite naturally. At the metaphorical level, v. Kir+Heres&tab=notes" ver="">4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery. |
| (0.1238571875) | (Psa 24:5) |
1 tn Heb “he (the righteous individual described in v. Kir+Heres&tab=notes" ver="">4) lifts up a blessing from the |
| (0.1238571875) | (Psa 24:7) |
1 tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21). |
| (0.1238571875) | (Psa 25:12) |
1 tn Heb “Who is this man, the one who fears the |
| (0.1238571875) | (Psa 27:1) |
2 tn Heb “the |
| (0.1238571875) | (Psa 29:3) |
1 tn Heb “the voice of the |
| (0.1238571875) | (Psa 30:1) |
3 tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. Kir+Heres&tab=notes" ver="">3), but the |
| (0.1238571875) | (Psa 30:4) |
2 tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the |
| (0.1238571875) | (Psa 30:6) |
1 sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. Kir+Heres&tab=notes" ver="">8-11). |
| (0.1238571875) | (Psa 31:9) |
3 tn Heb “my breath and my stomach [grow weak].” Apparently the verb in the previous line (“grow dim, be weakened”) is to be understood here. The Hebrew term נפשׁ can mean “life,” or, more specifically, “throat, breath.” The psalmist seems to be lamenting that his breathing is impaired because of the physical and emotional suffering he is forced to endure. |
| (0.1238571875) | (Psa 31:21) |
2 tn Heb “for he caused his faithfulness to be amazing to me in a besieged city.” The psalmist probably speaks figuratively here. He compares his crisis to being trapped in a besieged city, but the |
| (0.1238571875) | (Psa 32:8) |
3 tn Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the |
| (0.1238571875) | (Psa 33:18) |
1 tn Heb “look, the eye of the |
| (0.1238571875) | (Psa 34:12) |
1 tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line. |
| (0.1238571875) | (Psa 35:21) |
1 tn Heb “and they cause their mouth to be wide against me.” The prefixed verbal form with vav (ו) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 §111.t. |
