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Discovery Box| (0.20) | (Psa 22:29) | 2 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the Lord will receive universal worship. The mood is one of wishful thinking and anticipation; this is not prophecy in the strict sense. |
| (0.20) | (Psa 21:6) | 1 tn Heb “you make him happy with joy with [i.e., “close by” or “in”] your face.” On the idiom “with your face” (i.e., “in your presence”) see Ps 16:11 and BDB 816 s.v. פָּנֻה II.2.a. |
| (0.20) | (Psa 20:8) | 3 tn Or “rise up and remain upright.” On the meaning of the Hitpolel of עוּד (ʿud), see HALOT 795 s.v. I עוד. The verbal forms (a perfect followed by a prefixed form with vav [ו] consecutive) either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle. |
| (0.20) | (Psa 20:7) | 3 tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the Lord’s name in prayer, the people demonstrate their trust in him. |
| (0.20) | (Psa 20:2) | 1 tc Heb “from [the] temple.” The third masculine singular pronominal suffix (וֹ, holem vav) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184. |
| (0.20) | (Psa 18:49) | 2 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Lord,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15). |
| (0.20) | (Psa 18:35) | 2 tc 2 Sam 22:36 omits this line, perhaps due to homoioarcton. A scribe’s eye may have jumped from the vav (ו) prefixed to “your right hand” to the vav prefixed to the following “and your answer,” causing the copyist to omit by accident the intervening words (“your right hand supports me and”). |
| (0.20) | (Psa 18:4) | 4 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (baʿat) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here. |
| (0.20) | (Psa 17:1) | 1 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word. |
| (0.20) | (Psa 15:4) | 1 tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nimʾas, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line. |
| (0.20) | (Psa 14:5) | 2 tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people. |
| (0.20) | (Psa 12:8) | 2 tn Heb “when evil is lifted up by the sons of man.” The abstract noun זֻלּוּת (zulut, “evil”) occurs only here. On the basis of evidence from the cognate languages (see HALOT 272 s.v.), one might propose the meaning “base character,” or “morally foolish behavior.” |
| (0.20) | (Psa 12:4) | 3 tn Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (ʾet, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a. |
| (0.20) | (Psa 12:1) | 1 sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise. |
| (0.20) | (Psa 10:18) | 3 tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (ʾenosh, “man”) refers here to the wicked nations (v. 16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king. |
| (0.20) | (Psa 10:3) | 3 tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (ʿal) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired. |
| (0.20) | (Psa 9:16) | 1 tn Heb “by the work of his hands [the] wicked [one] was ensnared.” The singular form רָשָׁע (rashaʿ, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash). |
| (0.20) | (Psa 9:2) | 1 tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2. |
| (0.20) | (Psa 7:17) | 2 tn Heb “[to] the name of the Lord Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case the compound “Lord Most High.” 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 Ps 47:2. |
| (0.20) | (Psa 5:12) | 6 tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable. |
