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Discovery Box| (0.20) | (Psa 88:1) | 4 tn Heb “O Lord God of my deliverance.” In light of the content of the psalm, this reference to God as the one who delivers seems overly positive. For this reason some assume dittography of the י (yod) and emend the text from אֱלֹהֵי יְשׁוּעָתִי (ʾelohe yeshuʿati) to אֱלֹהַי שִׁוַּעְתִּי (ʾelohay shivvaʿtiy, “[O Lord] my God, I cry out”). See v. 13. |
| (0.20) | (Psa 87:5) | 3 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2. |
| (0.20) | (Psa 84:9) | 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 “your anointed one” here and with “our king” in Ps 89:18. |
| (0.20) | (Psa 83:18) | 3 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2. |
| (0.20) | (Psa 78:65) | 2 tn Heb “like a warrior overcome with wine.” The Hebrew verb רוּן (run, “overcome”) occurs only here in the OT. The phrase “overcome with wine” could picture a drunken warrior controlled by his emotions and passions (as in the present translation), or it could refer to a warrior who awakes from a drunken stupor. |
| (0.20) | (Psa 78:56) | 2 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2. |
| (0.20) | (Psa 78:35) | 2 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2. |
| (0.20) | (Psa 78:17) | 1 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2. |
| (0.20) | (Psa 77:10) | 1 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2. |
| (0.20) | (Psa 76:7) | 1 tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (meʾaz, “from the time of”) is better emended to מֵאֹז (meʾoz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11). |
| (0.20) | (Psa 74:14) | 3 sn You fed him to the people. This pictures the fragments of Leviathan’s dead corpse washing up on shore and being devoured by those who find them. If the exodus is in view, then it may allude to the bodies of the dead Egyptians which washed up on the shore of the Red Sea (see Exod 14:30). |
| (0.20) | (Psa 73:25) | 1 tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe. |
| (0.20) | (Psa 74:1) | 1 sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586 b.c., asks God to consider Israel’s sufferings and intervene on behalf of his people. He describes the ruined temple, recalls God’s mighty deeds in the past, begs for mercy, and calls for judgment upon God’s enemies. |
| (0.20) | (Psa 73:11) | 1 tn Heb “How does God know? Is there knowledge with the Most High?” They appear to be practical atheists, who acknowledge God’s existence and sovereignty in theory, but deny his involvement in the world (see Pss 10:4, 11; 14:1). |
| (0.20) | (Psa 72:3) | 1 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133. |
| (0.20) | (Psa 71:21) | 1 tn Heb “increase my greatness.” The prefixed verbal form is distinctly jussive, indicating this is a prayer or wish. The psalmist’s request for “greatness” (or “honor”) is not a boastful, self-serving prayer for prominence, but, rather, a request that God would vindicate by elevating him over those who are trying to humiliate him. |
| (0.20) | (Psa 69:20) | 4 tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19. |
| (0.20) | (Psa 69:5) | 2 sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim. |
| (0.20) | (Psa 68:14) | 1 tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness. |
| (0.20) | (Psa 55:20) | 3 tc The form should probably be emended to an active participle (שֹׁלְמָיו, sholemayv) from the verbal root שָׁלַם (shalam, “be in a covenant of peace with”). Perhaps the translation “his friends” suggests too intimate a relationship. Another option is to translate, “he attacks those who made agreements with him.” |
