Discovery Box| (0.1238571875) | (Psa 36:10) |
2 tn Heb “to those who know you.” The Hebrew verb יָדַע (yada’, “know”) is used here of those who “know” the |
| (0.1238571875) | (Psa 36:12) |
1 tn Heb “there the workers of wickedness have fallen.” The adverb שָׁם (sham, “there”) is used here for dramatic effect, as the psalmist envisions the evildoers lying fallen at a spot that is vivid in his imagination (BDB 1027 s.v.). |
| (0.1238571875) | (Psa 38:2) |
1 tn The verb Hebrew נָחַת (nakhat) apparently here means “penetrate, pierce” (note the use of the Qal in Prov 17:10). The psalmist pictures the |
| (0.1238571875) | (Psa 40:12) |
1 tn Or “sinful deeds.” The Hebrew term used here can have a nonmoral nuance (“dangers”) or a moral one (“sinful deeds”) depending on the context. The next line (see “my sins”) seems to favor the moral sense, but the psalmist also speaks of enemies shortly after this (v. Kir+Heres&tab=notes" ver="">14). |
| (0.1238571875) | (Psa 42:6) |
2 tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. Kir+Heres&tab=notes" ver="">8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view. |
| (0.1238571875) | (Psa 42:7) |
1 tn Heb “deep calls to deep.” The Hebrew noun תְּהוֹם (tÿhom) often refers to the deep sea, but here, where it is associated with Hermon, it probably refers to mountain streams. The word can be used of streams and rivers (see Deut 8:7; Ezek 31:4). |
| (0.1238571875) | (Psa 42:7) |
2 tn The noun צִנּוֹר (tsinnor, “waterfall”) occurs only here and in 2 Sam 5:8, where it apparently refers to a water shaft. The psalmist alludes to the loud rushing sound of mountain streams and cascading waterfalls. Using the poetic device of personification, he imagines the streams calling out to each other as they hear the sound of the waterfalls. |
| (0.1238571875) | (Psa 44:4) |
1 sn The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. Kir+Heres&tab=notes" ver="">4, 6) and plural (vv. Kir+Heres&tab=notes" ver="">1-3, 5, 7-8) in vv. Kir+Heres&tab=notes" ver="">1-8 may reflect an antiphonal ceremony. |
| (0.1238571875) | (Psa 44:17) |
1 tn Heb “we have not forgotten you.” To “forget” God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. Kir+Heres&tab=notes" ver="">20, as well as Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 9:17).Thus the translation “we have not rejected you” has been used. |
| (0.1238571875) | (Psa 44:20) |
1 tn Heb “If we had forgotten the name of our God.” To “forget the name” here refers to rejecting the |
| (0.1238571875) | (Psa 45:11) |
4 sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day. |
| (0.1238571875) | (Psa 45:17) |
1 tn Heb “I will cause your name to be remembered in every generation and generation.” The cohortative verbal form expresses the poet’s resolve. The king’s “name” stands here for his reputation and character, which the poet praised in vv. Kir+Heres&tab=notes" ver="">2-7. |
| (0.1238571875) | (Psa 46:7) |
1 tn Heb “the |
| (0.1238571875) | (Psa 46:11) |
1 tn Heb “the |
| (0.1238571875) | (Psa 48:1) |
2 sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. Kir+Heres&tab=notes" ver="">2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16). |
| (0.1238571875) | (Psa 48:7) |
2 tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to and from the distant western port of Tarshish. These ships, which were the best of their class, here symbolize the mere human strength of hostile armies, which are incapable of withstanding the |
| (0.1238571875) | (Psa 50:21) |
2 tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo). |
| (0.1238571875) | (Psa 51:12) |
1 tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request. |
| (0.1238571875) | (Psa 52:9) |
3 tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use. |
| (0.1238571875) | (Psa 54:5) |
2 tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here. |
