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Discovery Box| (0.20) | (Psa 76:12) | 1 tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior. |
| (0.20) | (Psa 76:10) | 3 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon. |
| (0.20) | (Psa 73:10) | 1 tc Heb “therefore his people return [so Qere (marginal reading); Kethib (consonantal text) has “he brings back”] to here, and waters of abundance are sucked up by them.” The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood’s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: לָכֵן יִשְׂבְעוּם לֶחֶם וּמֵי מָלֵא יָמֹצּוּ לָמוֹ (“therefore they are filled with food, and waters of abundance they suck up for themselves”). The reading יִשְׂבְעוּם לֶחֶם (yisveʿum lekhem, “they are filled with food”) assumes (1) an emendation of יָשִׁיב עַמּוֹ (yashiv ʿammo, “he will bring back his people”) to יִשְׂבְעוּם (yisveʿum, “they will be filled”; a Qal imperfect third masculine plural form from שָׂבַע [savaʿ] with enclitic mem [ם]), and (2) an emendation of הֲלֹם (halom, “to here”) to לֶחֶם (“food”). The expression “be filled/fill with food” appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form יִמָּצוּ (yimmatsu, derived from מָצָה, matsah, “drain”) is emended to a Qal form יָמֹצּוּ (yamotsu), derived from מָצַץ (matsats, “to suck”). In Isa 66:11 the verbs שָׂבַע (savaʿ; proposed in Ps 73:10a) and מָצַץ (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more. |
| (0.20) | (Psa 73:11) | 1 tn Heb “How does God know? Is there knowledge with the Most High?” They appear to be practical atheists, who acknowledge God’s existence and sovereignty in theory, but deny his involvement in the world (see Pss 10:4, 11; 14:1). |
| (0.20) | (Psa 72:15) | 3 tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here. |
| (0.20) | (Psa 72:15) | 2 tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here. |
| (0.20) | (Psa 72:5) | 1 tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.” See Ps 33:8. Some interpreters, with the support of the LXX, prefer to read וְיַאֲרִיךְ (veyaʾarikh, “and he [the king in this case] will prolong [days]”), that is, “will live a long time” (cf. NIV, NRSV). |
| (0.20) | (Psa 72:3) | 1 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133. |
| (0.20) | (Psa 69:28) | 2 sn Do not let their names be listed with the godly. This curse pictures a scroll in which God records the names of his loyal followers. The psalmist makes the point that his enemies have no right to be included in this list of the godly. |
| (0.20) | (Psa 69:24) | 2 tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971), 17-81. |
| (0.20) | (Psa 68:14) | 1 tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness. |
| (0.20) | (Psa 68:7) | 2 sn When you march through the wastelands. Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the wilderness. Another option is that v. 7, like v. 8, echoes Judg 5:4, which describes how the God of Sinai marched across the plains of Edom to do battle with Sisera and his Canaanite army. |
| (0.20) | (Psa 67:7) | 2 tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.” |
| (0.20) | (Psa 67:4) | 2 tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”). |
| (0.20) | (Psa 65:9) | 5 tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form. |
| (0.20) | (Psa 60:2) | 1 tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם. |
| (0.20) | (Psa 53:5) | 4 tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.” |
| (0.20) | (Psa 51:12) | 1 tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request. |
| (0.20) | (Psa 49:9) | 1 tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 7. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment. |
| (0.20) | (Psa 48:8) | 1 tn Heb “As we have heard, so we have seen.” The community had heard about God’s mighty deeds in the nation’s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate. |
