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Discovery Box| (0.18) | (Psa 104:6) | 1 tc Heb “you covered it.” The masculine suffix is problematic if the grammatically feminine noun “earth” is the antecedent. For this reason some emend the form from כִּסִּיתוֹ (kissito) to a feminine verb with feminine suffix, כִּסַּתָּה (kissattah, “[the watery deep] covered it [i.e., the earth]”), a reading assumed by the present translation. |
| (0.18) | (Psa 104:3) | 1 tn Heb “one who lays the beams on water [in] his upper rooms.” The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 44-45. |
| (0.18) | (Psa 104:3) | 2 sn Verse 3 may depict the Lord riding a cherub, which is in turn propelled by the wind current. Another option is that the wind is personified as a cherub. See Ps 18:10 and the discussion of ancient Near Eastern parallels to the imagery in M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24. |
| (0.18) | (Psa 103:5) | 1 tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (ʿedyekh, “your ornaments”) to עֹדֵכִי (ʿodekhi, “your duration; your continuance”), that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18). |
| (0.18) | (Psa 102:6) | 1 tn The Hebrew term קָאַת (qaʾat) refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). Modern translations have frequently rendered this as some type of owl (NIV, REB “desert owl”; NRSV “owl”). |
| (0.18) | (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 (zaraʿ, “planted”) to זָרַח (zarakh, “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. |
| (0.18) | (Psa 97:10) | 1 tn The participle may be verbal, though it might also be understood as substantival and appositional to “the Lord.” In this case one could translate, “Hate evil, you who love the Lord, the one who protects the lives…and delivers them.” |
| (0.18) | (Psa 95:8) | 3 sn The name Massah means “testing.” This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1-7, as well as Deut 6:16; 9:22; 33:8). |
| (0.18) | (Psa 95:7) | 2 tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (ʾim, “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. |
| (0.18) | (Psa 92:6) | 1 tn Heb “the brutish man does not know, and the fool does not understand this.” The adjective בַּעַר (baʿar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 49:10; 73:22; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8). |
| (0.18) | (Psa 92:10) | 1 sn The horn of the wild ox is frequently a metaphor for military strength; the idiom “to exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; Lam 2:17). |
| (0.18) | (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. |
| (0.18) | (Psa 91:1) | 1 sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe. |
| (0.18) | (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 (rive, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”). |
| (0.18) | (Psa 89:52) | 1 sn The final verse of Ps 89, v. 52, is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48, respectively). |
| (0.18) | (Psa 89:52) | 3 tn Heb “surely and surely” (אָמֵן וְאָמֵן [ʾamen veʾamen], i.e., “Amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated “We agree! We agree!” |
| (0.18) | (Psa 89:38) | 2 tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (meshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17). |
| (0.18) | (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. |
| (0.18) | (Psa 89:15) | 2 tn Heb “in the light of your face they walk.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 80:3, 7, 19; Dan 9:17). |
| (0.18) | (Psa 89:3) | 1 tn The words “the Lord said” are supplied in the translation for clarification. It is clear that the words of vv. 3-4 are spoken by the Lord, in contrast to vv. 1-2, which are spoken by the psalmist. |
