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Discovery Box| (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 52:7) | 1 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.” |
| (0.20) | (Psa 51:12) | 1 tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request. |
| (0.20) | (Psa 50:14) | 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 46:11) | 1 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9. |
| (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 46:7) | 1 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9. |
| (0.20) | (Psa 46:9) | 1 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b). |
| (0.20) | (Psa 46:4) | 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 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 37:13) | 1 tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes. |
| (0.20) | (Psa 36:6) | 3 sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces. |
| (0.20) | (Psa 36:1) | 1 sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked. |
| (0.20) | (Psa 35:26) | 2 tn Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b-25, where the negative particle אַל (ʾal) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies. |
| (0.20) | (Psa 35:19) | 3 tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30). |
| (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) | 3 sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God. |
| (0.20) | (Psa 32:6) | 1 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). |
| (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 31:23) | 1 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10). |
