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Discovery Box| (0.18) | (Psa 118:23) | 1 tn Heb “it is amazing in our eyes.” The use of the plural pronoun here and in vv. 24-27 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22-27 are the people’s response to the psalmist’s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10-12) had national repercussions. |
| (0.18) | (Psa 112:4) | 2 tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group. |
| (0.18) | (Psa 110:4) | 5 sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.” |
| (0.18) | (Psa 90:11) | 2 tc Heb “and like your fear [is] your raging fury.” Perhaps one should emend וּכְיִרְאָתְךָ (ukheyirʾatekha, “and like your fear”) to יִרְאָתְךְ (yirʾatekha, “your fear”), removing the כ (kaf) as dittography of the kaf ending the previous word. In this case the psalmist asserts “your fear [is] your raging fury,” that is, your raging fury is what causes others to fear you. The suffix on “fear” is understood as objective. |
| (0.18) | (Psa 90:13) | 2 tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (ʿal) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb. |
| (0.18) | (Psa 78:38) | 1 tn One could translate v. 38 in the past tense (“he was compassionate…forgave sin and did not destroy…held back his anger, and did not stir up his fury”), but the imperfect verbal forms are probably best understood as generalizing. Verse 38 steps back briefly from the narrational summary of Israel’s history and lays the theological basis for v. 39, which focuses on God’s mercy toward sinful Israel. |
| (0.18) | (Psa 78:9) | 2 tn Heb “ones armed, shooters of bow.” It is possible that the term נוֹשְׁקֵי (nosheqey, “ones armed [with]”) is an interpretive gloss for the rare רוֹמֵי (rome, “shooters of”; on the latter see BDB 941 s.v. I רָמָה). The phrase נוֹשְׁקֵי קֶשֶׁת (nosheqe qeshet, “ones armed with a bow”) appears in 1 Chr 12:2; 2 Chr 17:17. |
| (0.18) | (Psa 78:2) | 1 tn Heb “I will open with a wise saying my mouth, I will utter insightful sayings from long ago.” Elsewhere the Hebrew word pair חִידָה + מָשָׁל (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4). |
| (0.18) | (Psa 73:1) | 2 tn Since the psalm appears to focus on an individual’s concerns, not the situation of Israel, this introduction may be a later addition designed to apply the psalm’s message to the entire community. To provide a better parallel with the next line, some emend the Hebrew phrase לְיִשְׂרָאֵל אֱלֹהִים (leyisra’el ʾelohim, “to Israel, God”) to אֱלֹהִים [or אֵל] לָיָּשָׁר (layyashar ʾelohim [or ʾel], “God [is good] to the upright one”). |
| (0.18) | (Psa 68:9) | 2 tn Heb “[on] your inheritance.” This refers to Israel as God’s specially chosen people (see Pss 28:9; 33:12; 74:2; 78:62, 71; 79:1; 94:5, 14; 106:40). Some take “your inheritance” with what follows, but the vav (ו) prefixed to the following word (note וְנִלְאָה, venilʾah) makes this syntactically unlikely. |
| (0.18) | (Psa 66:5) | 3 tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.” |
| (0.18) | (Psa 65:5) | 3 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rekhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6. |
| (0.18) | (Psa 51:13) | 2 tn Heb “your ways.” The word “merciful” is added for clarification. God’s “ways” are sometimes his commands, but in this context, where the teaching of God’s ways motivates repentance (see the next line), it is more likely that God’s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138). |
| (0.18) | (Psa 49:20) | 3 tn The Hebrew verb is derived from דָּמָה (damah, “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (damah, “be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [I דָּמַה, “be silent,” and II דָּמַה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding. |
| (0.18) | (Psa 49:12) | 3 tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding. |
| (0.18) | (Psa 47:3) | 1 tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view. |
| (0.18) | (Psa 45:2) | 2 tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12. |
| (0.18) | (Psa 42:6) | 2 tn Heb “therefore I will remember you from the land of Jordan.” The term זָכַר (zakhar) most frequently means “to remember” but can also mean “to mention.” “Mentioning” may be viewed as an act of remembering. Or this may stand metonymically for prayer (see vv. 8-9). Based on the geography of the next line, the region of the upper Jordan, where the river originates and receives tributaries from the Hermon range, is in view. |
| (0.18) | (Psa 40:5) | 1 tn Heb “many things you have done, you, O Lord my God, your amazing deeds and your thoughts toward us.” The precise meaning of the text is not clear, but the psalmist seems to be recalling the Lord’s miraculous deeds on Israel’s behalf (see Pss 9:1; 26:7), as well as his covenantal decrees and promises (see Ps 33:11). |
| (0.18) | (Psa 38:2) | 2 tn Heb “and your hand [?] upon me.” The meaning of the verb נָחַת (nakhat) is unclear in this context. It could mean “your hand comes down on me.” It may be preferable to emend the form to וַתָּנַח (vattanakh) from the verb נוּחַ (nuakh, “rest”). In this case the text would read literally, “and your hand rests upon me” (see Isa 25:10, though the phrase is used in a positive sense there, unlike Ps 38:2). |
