Discovery Box| (0.20) | (Psa 69:28) | 2 sn Do not let their names be listed with the godly. This curse pictures a scroll in which God records the names of his loyal followers. The psalmist makes the point that his enemies have no right to be included in this list of the godly. |
| (0.20) | (Psa 59:7) | 2 tn The words “for they say” are supplied in the translation for clarification. The following question (“Who hears?”) is spoken by the psalmist’s enemies, who are confident that no one else can hear their threats against the psalmist. They are aggressive because they feel the psalmist is vulnerable and has no one to help him. |
| (0.20) | (Psa 55:14) | 1 tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b. |
| (0.20) | (Psa 55:9) | 1 tn Traditionally בַּלַּע (balaʿ) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line). |
| (0.20) | (Psa 50:16) | 2 tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20). |
| (0.20) | (Psa 50:4) | 1 sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1). |
| (0.20) | (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 Lord’s divine power (see Isa 2:16). |
| (0.20) | (Psa 48:8) | 1 tn Heb “As we have heard, so we have seen.” The community had heard about God’s mighty deeds in the nation’s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate. |
| (0.20) | (Psa 47:9) | 2 tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18. |
| (0.20) | (Psa 46:6) | 4 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described. |
| (0.20) | (Psa 41:1) | 3 sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor. |
| (0.20) | (Psa 37:20) | 3 tn Heb “they perish in smoke, they perish.” In addition to repeating the verb for emphasis, the psalmist uses the perfect form of the verb to picture the enemies’ demise as if it had already taken place. In this way he draws attention to the certitude of their judgment. |
| (0.20) | (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. |
| (0.20) | (Psa 33:15) | 1 tn Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד (yakhad, “together”) is unclear here. The point seems to be that the Lord is the creator of every human being. |
| (0.20) | (Psa 32:2) | 1 tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.” |
| (0.20) | (Psa 25:22) | 2 sn O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting. |
| (0.20) | (Psa 25:9) | 2 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (ʿanavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition. |
| (0.20) | (Psa 25:3) | 1 tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”). |
| (0.20) | (Psa 24:5) | 1 tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the Lord.” The singular subject is representative here, as v. 6 makes clear. The referent (godly people like the individual in v. 4) has been specified in the translation for clarity. The imperfect verbal form is generalizing; such people are typically rewarded for their deeds. |
| (0.20) | (Psa 23:4) | 4 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations. |
