Discovery Box| (0.10) | (Psa 80:1) | 4 sn Reveal your splendor. The psalmist may allude to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes. |
| (0.10) | (Psa 76:2) | 2 tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4). |
| (0.10) | (Psa 76:4) | 1 tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims. |
| (0.10) | (Psa 73:27) | 2 sn The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him. |
| (0.10) | (Psa 71:19) | 1 tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens. |
| (0.10) | (Psa 68:22) | 1 tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment. |
| (0.10) | (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). |
| (0.10) | (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. |
| (0.10) | (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). |
| (0.10) | (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). |
| (0.10) | (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. |
| (0.10) | (Psa 52:8) | 1 tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security. |
| (0.10) | (Psa 50:1) | 2 sn Israel’s God is here identified with three names: El (אֵל [ʾel], or “God”), Elohim (אֱלֹהִים [ʾelohim], or “God”), and Yahweh (יְהוָה [yehvah] or “the Lord”). There is an obvious allusion here to Josh 22:22, the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord” as their witness that they were innocent of the charges brought against them. Ironically here in Ps 50 “El, God, the Lord” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion. |
| (0.10) | (Psa 46:10) | 2 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke. |
| (0.10) | (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. |
| (0.10) | (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. |
| (0.10) | (Psa 37:12) | 1 tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view. |
| (0.10) | (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. |
| (0.10) | (Psa 34:19) | 3 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly. |
| (0.10) | (Psa 28:5) | 1 tn Heb “or the work of his hands.” In this context “the Lord’s actions” and “the work of his hands” probably refer to the way he carries out justice by vindicating the godly and punishing the wicked. (Note the final line of the verse, which refers to divine judgment. See also Ps 92:4-7.) Evil men do not “understand” God’s just ways; they fail to realize he will protect the innocent. Consequently they seek to harm the godly, as if they believe they will never be held accountable for their actions. |
