Discovery Box| (0.5003795) | (Psa 84:9) |
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 “your anointed one” here and with “our king” in Ps 89:18. |
| (0.5003795) | (Psa 84:9) |
2 tn Heb “look [on] the face of your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 89:38, 51; 132:10, 17). |
| (0.5003795) | (Psa 85:9) |
2 tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land. |
| (0.5003795) | (Psa 86:17) |
3 tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the |
| (0.5003795) | (Psa 87:1) |
2 tn Heb “his foundation [is] in the hills of holiness.” The expression “his foundation” refers here by metonymy to the |
| (0.5003795) | (Psa 89:5) |
2 tn Heb “in the assembly of the holy ones.” The phrase “holy ones” sometimes refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3), but here it refers to God’s heavenly assembly and the angels that surround his throne (see vv. here%27s&tab=notes" ver="">6-7). |
| (0.5003795) | (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. |
| (0.5003795) | (Psa 89:38) |
2 tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17). |
| (0.5003795) | (Psa 89:50) |
3 tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rivey, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”). |
| (0.5003795) | (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. |
| (0.5003795) | (Psa 90:17) |
1 tn Heb “and may the delight of the Master, our God, be on us.” The Hebrew term נֹעַם (no’am, “delight”) is used in Ps 27:4 of the |
| (0.5003795) | (Psa 91:4) |
3 tn Traditionally the Hebrew term סֹחֵרָה (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning “wall.” |
| (0.5003795) | (Psa 92:10) |
2 tn The Hebrew verb בָּלַל (balal) usually has the nuance “to mix.” Here it seems to mean “to smear” or “to anoint.” Some emend the form to בַּלֹּתַנִי (ballotaniy; a second person form of the verb with a first person suffix) and read, “you anoint me.” |
| (0.5003795) | (Psa 95:7) |
2 tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed. |
| (0.5003795) | (Psa 97:11) |
1 tn Heb “Light is planted for the godly, and for the upright of heart joy.” The translation assumes an emendation of זָרַע (zara’, “planted”) to זָרַח (zara’, “shines”) which collocates more naturally with “light.” “Light” here symbolizes the joy (note the following line) that accompanies deliverance and the outpouring of divine favor. |
| (0.5003795) | (Psa 97:12) |
1 tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the |
| (0.5003795) | (Psa 98:1) |
3 tn The perfect verbal forms in vv. here%27s&tab=notes" ver="">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. |
| (0.5003795) | (Psa 99:1) |
2 tn The prefixed verbal forms in v. here%27s&tab=notes" ver="">1 are understood here as indicating the nations’ characteristic response to the reality of the |
| (0.5003795) | (Psa 99:1) |
4 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). |
| (0.5003795) | (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 |
