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Discovery Box| (0.30) | (Psa 127:1) | 1 sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security. |
| (0.30) | (Psa 126:1) | 4 tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPsa. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints. |
| (0.30) | (Psa 125:5) | 4 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace). |
| (0.30) | (Psa 123:1) | 4 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12). |
| (0.30) | (Psa 120:5) | 1 tn Or “woe to me.” The Hebrew term אוֹיָה (ʾoyah, “woe”) which occurs only here, is an alternate form of אוֹי (ʾoy). |
| (0.30) | (Psa 119:86) | 1 sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted. |
| (0.30) | (Psa 119:28) | 1 tn Some translate “my soul weeps,” taking the verb דָלַף (dalaf) from a root meaning “to drip; to drop” (BDB 196 s.v. דֶּלַף). On the basis of cognate evidence from Arabic and Akkadian, HALOT 223 s.v. II דלף proposes a homonymic root here, meaning “be sleepless.” Following L. C. Allen (Psalms 101-150 [WBC], 127, 135) the translation assumes that the verb is cognate with Ugaritic dlp, “to collapse; to crumple” in CTA 2 iv. 17, 26. See G. R. Driver, Canaanite Myths and Legends, 44, 144. |
| (0.30) | (Psa 119:30) | 1 tn BDB 1000-1001 s.v. I שָׁוָה derives the verb from the first homonym listed, meaning “to agree with; to be like; to resemble.” It here means (in the Piel stem) “to be accounted suitable,” which in turn would mean by metonymy “to accept; to be committed to.” Some prefer to derive the verb from a homonym meaning “to place; to set,” but in this case an elliptical prepositional phrase must be understood, “I place your regulations [before me]” (see Ps 16:8). |
| (0.30) | (Psa 118:15) | 2 tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13). |
| (0.30) | (Psa 119:8) | 1 tn Heb “do not abandon me to excess.” For other uses of the phrase עַד מְאֹד (ʿad meʾod, “to excess”), see Ps 38:6, 8. |
| (0.30) | (Psa 117:2) | 1 tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19. |
| (0.30) | (Psa 115:14) | 1 tn Heb “may he add to you, to you and your sons.” The prefixed verbal form is jussive, indicating this is a prayer. |
| (0.30) | (Psa 115:8) | 1 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.” |
| (0.30) | (Psa 115:1) | 1 sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him. |
| (0.30) | (Psa 110:6) | 1 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future. |
| (0.30) | (Psa 110:2) | 2 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future. |
| (0.30) | (Psa 109:25) | 2 sn They shake their heads. Apparently shaking the head was a taunting gesture. See also Job 16:4; Ps 22:7; Lam 2:15. |
| (0.30) | (Psa 109:18) | 2 tn Heb “and it came like water into his inner being, and like oil into his bones.” This may refer to this individual’s appetite for cursing. For him cursing was as refreshing as drinking water or massaging oneself with oil. Another option is that the destructive effects of a curse are in view. In this case a destructive curse invades his very being, like water or oil. Some who interpret the verse this way prefer to repoint the verb from the preterite form וַתָּבֹא (vattavoʾ, “and it came”) to a jussive form וְתָבֹא (vetavoʾ, “and may it come!”). |
| (0.30) | (Psa 109:8) | 2 tn The Hebrew noun פְּקֻדָּה (pequddah) can mean “charge” or “office,” though BDB 824 s.v. suggests that here it refers to his possessions. |
| (0.30) | (Psa 109:1) | 1 sn Psalm 109. Appealing to God’s justice, the psalmist asks God to vindicate him and to bring severe judgment down upon his enemies. |
