Discovery Box| (0.08) | (Psa 51:11) | 2 sn Your holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his holy Spirit.” |
| (0.08) | (Psa 51:6) | 1 sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him. |
| (0.08) | (Psa 50:6) | 2 tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context). |
| (0.08) | (Psa 49:15) | 6 sn According to some, the psalmist here anticipates the resurrection (or at least an afterlife in God’s presence). But it is more likely that the psalmist here expresses his hope that God will rescue him from premature death at the hands of the rich oppressors denounced in the psalm. The psalmist is well aware that all (the wise and foolish) die (see vv. 7-12), but he is confident God will lead him safely through the present “times of trouble” (v. 5) and sweep the wicked away to their final destiny. The theme is a common one in the so-called wisdom psalms (see Pss 1, 34, 37, 112). For a fuller discussion of the psalmists’ view of the afterlife, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 284-88. |
| (0.08) | (Psa 48:4) | 1 tn The logical connection between vv. 3-4 seems to be this: God is the protector of Zion and reveals himself as the city’s defender—this is necessary because hostile armies threaten the city. |
| (0.08) | (Psa 48:2) | 3 tn Heb “Mount Zion, the peaks of Zaphon.” Like all the preceding phrases in v. 2, both phrases are appositional to “city of our God, his holy hill” in v. 1, suggesting an identification in the poet’s mind between Mount Zion and Zaphon. “Zaphon” usually refers to the “north” in a general sense (see Pss 89:12; 107:3), but here, where it is collocated with “peaks,” it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the Lord God of Israel lives and rules over the nations. See P. Craigie, Psalms 1-50 (WBC), 353, and T. N. D. Mettinger, In Search of God, 103. |
| (0.08) | (Psa 44:22) | 1 tn The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (heneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1). |
| (0.08) | (Psa 42:9) | 2 tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3. |
| (0.08) | (Psa 41:13) | 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. |
| (0.08) | (Psa 41:3) | 2 tn Heb “all his bed you have changed in his illness.” The perfect verb may indicate a testimony of what God has done in the past as part of the statement of confidence. |
| (0.08) | (Psa 40:16) | 2 tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing upon the godly. |
| (0.08) | (Psa 37:13) | 2 tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers. |
| (0.08) | (Psa 31:3) | 1 sn The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28. |
| (0.08) | (Psa 29:5) | 3 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13). |
| (0.08) | (Psa 22:10) | 2 sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb). |
| (0.08) | (Psa 21:7) | 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. Note the focus of vv. 8-12 and see Ps 47:2. |
| (0.08) | (Psa 18:34) | 1 sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265. |
| (0.08) | (Psa 18:2) | 1 sn My high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28. |
| (0.08) | (Psa 11:4) | 2 sn The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked. |
| (0.08) | (Psa 7:9) | 3 tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context. |
