Discovery Box| (0.02) | (Psa 68:7) | 1 tn Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24). |
| (0.02) | (Psa 68:5) | 1 sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by the fatherless and widows. |
| (0.02) | (Psa 66:6) | 3 tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.). |
| (0.02) | (Psa 65:9) | 3 tn Heb “[with] a channel of God full of water.” The divine name is probably may be used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were). |
| (0.02) | (Psa 65:9) | 1 tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.” |
| (0.02) | (Psa 65:1) | 2 tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.” |
| (0.02) | (Psa 64:1) | 4 tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life. |
| (0.02) | (Psa 63:9) | 1 tn Heb “but they for destruction seek my life.” The pronoun “they” must refer here to the psalmist’s enemies, referred to at this point for the first time in the psalm. |
| (0.02) | (Psa 63:11) | 3 tn The Niphal of this verb occurs only here and in Gen 8:2, where it is used of God “stopping” or “damming up” the great deep as he brought the flood to an end. |
| (0.02) | (Psa 63:3) | 2 tn The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced. |
| (0.02) | (Psa 62:10) | 1 tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates. |
| (0.02) | (Psa 62:10) | 2 tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates. |
| (0.02) | (Psa 61:4) | 1 tn Heb “I will live as a resident foreigner in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV). |
| (0.02) | (Psa 60:12) | 1 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16). |
| (0.02) | (Psa 60:3) | 2 tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23. |
| (0.02) | (Psa 58:2) | 1 tn The particle אַף (ʾaf, “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9). |
| (0.02) | (Psa 57:6) | 4 tn The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished. |
| (0.02) | (Psa 56:9) | 1 tn Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (ʾaz, “then”) is probably used here to draw attention to the following statement. |
| (0.02) | (Psa 54:1) | 4 tn God’s “name” refers here to his reputation and revealed character, which would instill fear in the psalmist’s enemies (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:17). |
| (0.02) | (Psa 52:5) | 1 tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response. |
