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Discovery Box| (0.27) | (Psa 50:20) | 1 tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23). |
| (0.27) | (Psa 50:5) | 3 tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8). |
| (0.27) | (Psa 49:14) | 5 tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular. |
| (0.27) | (Psa 49:8) | 2 tn Heb “and one ceases forever.” The translation assumes an indefinite subject which in turn is representative of the entire human race (“one,” that refers to human beings without exception). The verb חָדַל (khadal, “cease”) is understood in the sense of “come to an end; fail” (i.e., die). Another option is to translate, “and one ceases/refrains forever.” In this case the idea is that the living, convinced of the reality of human mortality, give up all hope of “buying off” God and refrain from trying to do so. |
| (0.27) | (Psa 49:7) | 2 tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed. |
| (0.27) | (Psa 49:3) | 1 tn Heb “my mouth will speak wisdom.” According to BDB 315 s.v. חָכְמָה the plural חָכְמוֹת (khokhmot, “wisdom”) indicates degree or emphasis here. |
| (0.27) | (Psa 48:11) | 1 tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336). |
| (0.27) | (Psa 48:5) | 3 tn The translation attempts to reflect the staccato style of the Hebrew text, where the main clauses of vv. 4-6 are simply juxtaposed without connectives. |
| (0.27) | (Psa 46:10) | 2 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke. |
| (0.27) | (Psa 45:16) | 1 tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm. |
| (0.27) | (Psa 45:10) | 1 tn Heb “daughter.” The Hebrew noun בַּת (bat, “daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334). |
| (0.27) | (Psa 45:7) | 4 sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion. |
| (0.27) | (Psa 45:3) | 2 tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia. |
| (0.27) | (Psa 45:1) | 5 tn Heb “my works [are] for a king.” The plural “works” may here indicate degree, referring to the special musical composition that follows. |
| (0.27) | (Psa 44:3) | 3 tn Heb “your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Pss 17:7; 20:6; 21:8). |
| (0.27) | (Psa 44:1) | 6 tn Heb “in the days of old.” This refers specifically to the days of Joshua, during Israel’s conquest of the land, as vv. 2-3 indicate. |
| (0.27) | (Psa 44:2) | 2 tn Heb “dispossessed nations and planted them.” The third masculine plural pronoun “them” refers to the fathers (v. 1). See Ps 80:8, 15. |
| (0.27) | (Psa 43:2) | 2 tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”). |
| (0.27) | (Psa 42:5) | 4 tn According to HALOT the term יָחַל (yakhal) means “to wait” in both the Piel and the Hiphil stems. The many contexts where the subjects are biding their time (e.g. Gen 8:10; Job 29:21; 1 Sam 10:8; 13:8; 2 Sam 18:14; 2 Kgs 6:33) suggest that simple waiting is its base meaning. In some contexts the person waiting is hopeful or expectant (Isa 42:4; Ezek 13:6). A number of translations use “hope” in Psalm 42:5, 11; 43:5 (NASB, NIV, NRSV, ESV). This makes assumptions about what the Psalmist says to himself. The Psalmist presents a mixture of emotions and is at odds within himself. Given his level of distress, it is very possible that he is telling himself (his soul) to just hang on and not give up, while another part of him is confident that he will have reason to praise God in the future. The translation “wait for God” invites more consideration of the possible emotional state of the Psalmist. The nuance may be to “hope against hope,” to “gut it out” in faith despite not feeling hopeful, to trust, or to have hope. |
| (0.27) | (Psa 41:13) | 2 tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48. |
