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Discovery Box| (0.31) | (Psa 22:29) | 1 tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yeshene, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishne, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the Lord. |
| (0.31) | (Psa 22:30) | 2 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (ʾadonay). |
| (0.31) | (Psa 22:24) | 2 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed. |
| (0.31) | (Psa 22:17) | 1 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action. |
| (0.31) | (Psa 22:13) | 1 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.” |
| (0.31) | (Psa 20:6) | 3 tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50. |
| (0.31) | (Psa 19:5) | 2 sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night. |
| (0.31) | (Psa 18:38) | 2 tn Heb “until they are unable to rise.” 2 Sam 22:39 reads, “until they do not rise.” |
| (0.31) | (Psa 18:29) | 6 sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority. |
| (0.31) | (Psa 18:26) | 3 sn Verses 25-26 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28. |
| (0.31) | (Psa 18:3) | 2 tn Heb “worthy of praise, I cried out [to] the Lord.” Some take מְהֻלָּל (mehullal, “worthy of praise”) with what precedes and translate, “the praiseworthy one,” or “praiseworthy.” However, the various epithets in vv. 1-2 have the first person pronominal suffix, unlike מְהֻלָּל. If one follows the traditional verse division and takes מְהֻלָּל with what follows, it is best understood as substantival and as appositional to יְהוָה (yehvah): “[to the] praiseworthy one I cried out, [to the] Lord.” |
| (0.31) | (Psa 17:15) | 2 sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies. |
| (0.31) | (Psa 17:15) | 1 tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.” |
| (0.31) | (Psa 16:10) | 1 tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts. |
| (0.31) | (Psa 14:7) | 1 sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel. |
| (0.31) | (Psa 14:2) | 1 sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world. |
| (0.31) | (Psa 13:6) | 1 tn The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the Lord when deliverance arrives. |
| (0.31) | (Psa 11:6) | 1 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord rain down”), not indicative (“The Lord rains down”; see also Job 20:23). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that God will do so. In this way the psalmist seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57. |
| (0.31) | (Psa 10:15) | 1 sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak. |
| (0.31) | (Psa 10:9) | 3 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual. |
