Discovery Box| (0.50351098039216) | (Psa 22:1) |
3 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2). |
| (0.50351098039216) | (Psa 27:11) |
2 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12). |
| (0.50351098039216) | (Psa 35:10) |
2 tn Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed. |
| (0.50351098039216) | (Psa 37:31) |
1 tn Heb “the law of his God [is] in his heart.” The “heart” is here the seat of one’s thoughts and motives. |
| (0.50351098039216) | (Psa 44:21) |
2 tn Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin. |
| (0.50351098039216) | (Psa 45:17) |
2 sn The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise. |
| (0.50351098039216) | (Psa 46:8) |
2 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior. |
| (0.50351098039216) | (Psa 47:4) |
2 tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people. |
| (0.50351098039216) | (Psa 50:2) |
2 sn Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes. |
| (0.50351098039216) | (Psa 56:4) |
2 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God. |
| (0.50351098039216) | (Psa 57:1) |
1 sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes. |
| (0.50351098039216) | (Psa 57:1) |
6 sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7). |
| (0.50351098039216) | (Psa 62:1) |
1 sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people. |
| (0.50351098039216) | (Psa 62:8) |
1 tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19). |
| (0.50351098039216) | (Psa 65:8) |
1 tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth. |
| (0.50351098039216) | (Psa 66:7) |
2 tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth. |
| (0.50351098039216) | (Psa 66:8) |
1 tn Heb “bless,” in the sense of declaring “God to be the source of…special power” (see HALOT 160 s.v. II ברך pi). |
| (0.50351098039216) | (Psa 68:1) |
2 tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion. |
| (0.50351098039216) | (Psa 68:3) |
1 tn By placing the subject first the psalmist highlights the contrast between God’s ecstatic people and his defeated enemies (vv. 1-2). |
| (0.50351098039216) | (Psa 68:14) |
2 tn The Hebrew text adds “in it.” The third feminine singular pronominal suffix may refer back to God’s community/dwelling place (v. 10). |
