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Discovery Box| (0.18) | (Psa 102:5) | 1 tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated—he is turned to “skin and bones,” so to speak. |
| (0.18) | (Psa 101:4) | 1 tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (ʿiqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6). |
| (0.18) | (Psa 94:12) | 1 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” The generic masculine pronoun is used in v. 2. |
| (0.18) | (Psa 94:15) | 2 tn Heb “all the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 36:10; 64:10; 97:11). |
| (0.18) | (Psa 93:4) | 1 sn The surging waters here symbolizes the hostile enemies of God who seek to destroy the order he has established in the world (see Pss 18:17; 29:3; 32:6; 77:20; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). But the Lord is depicted as elevated above and sovereign over these raging waters. |
| (0.18) | (Psa 90:11) | 2 tc Heb “and like your fear [is] your raging fury.” Perhaps one should emend וּכְיִרְאָתְךָ (ukheyirʾatekha, “and like your fear”) to יִרְאָתְךְ (yirʾatekha, “your fear”), removing the כ (kaf) as dittography of the kaf ending the previous word. In this case the psalmist asserts “your fear [is] your raging fury,” that is, your raging fury is what causes others to fear you. The suffix on “fear” is understood as objective. |
| (0.18) | (Psa 90:13) | 2 tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (ʿal) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb. |
| (0.18) | (Psa 87:5) | 1 tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (ʾamar), the preposition ל (lamed) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4). |
| (0.18) | (Psa 81:15) | 3 tc Heb “and may their time be forever.” The Hebrew term עִתָּם (ʿittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the Lord. Some propose an emendation to בַּעֲתָתָם (baʿatatam) or בִּעֻתָם (biʿutam; “their terror”; i.e., “may their terror last forever”), but the omission of bet (ב) in the present Hebrew text is difficult to explain, making the proposed emendation unlikely. |
| (0.18) | (Psa 78:38) | 1 tn One could translate v. 38 in the past tense (“he was compassionate…forgave sin and did not destroy…held back his anger, and did not stir up his fury”), but the imperfect verbal forms are probably best understood as generalizing. Verse 38 steps back briefly from the narrational summary of Israel’s history and lays the theological basis for v. 39, which focuses on God’s mercy toward sinful Israel. |
| (0.18) | (Psa 78:9) | 2 tn Heb “ones armed, shooters of bow.” It is possible that the term נוֹשְׁקֵי (nosheqey, “ones armed [with]”) is an interpretive gloss for the rare רוֹמֵי (rome, “shooters of”; on the latter see BDB 941 s.v. I רָמָה). The phrase נוֹשְׁקֵי קֶשֶׁת (nosheqe qeshet, “ones armed with a bow”) appears in 1 Chr 12:2; 2 Chr 17:17. |
| (0.18) | (Psa 76:10) | 2 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4). |
| (0.18) | (Psa 74:20) | 2 tn Heb “for the dark places of the earth are full of dwelling places of violence.” The “dark regions” are probably the lands where the people have been exiled (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:157). In some contexts “dark regions” refers to Sheol (Ps 88:6) or to hiding places likened to Sheol (Ps 143:3; Lam 3:6). |
| (0.18) | (Psa 71:20) | 2 tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV). |
| (0.18) | (Psa 71:6) | 2 tc The form in the MT is derived from גָּזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhi), from גוּח (gukh) or גִּיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (ʿuzzi, “my strength”; cf. NEB “my protector since I left my mother’s womb”). |
| (0.18) | (Psa 69:20) | 2 tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (ʾanash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (vaʾeʾaneshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child. |
| (0.18) | (Psa 67:2) | 1 tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with ל (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people. |
| (0.18) | (Psa 62:12) | 2 tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.” |
| (0.18) | (Psa 61:5) | 1 tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11). |
| (0.18) | (Psa 56:13) | 1 tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the Lord intervened on the psalmist’s behalf. In this case one may translate, “for you have delivered.” Other options include taking the perfect as (3) generalizing (“for you deliver”) or (4) rhetorical (“for you will”). |
