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Discovery Box| (0.27) | (Psa 14:6) | 2 tn It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”). |
| (0.27) | (Psa 12:4) | 4 sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak. |
| (0.27) | (Psa 13:1) | 1 sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness. |
| (0.27) | (Psa 12:6) | 1 tn Heb “the words of the Lord are pure words,” i.e., untainted by falsehood or deception (in contrast to the flattery of the evildoers, v. 2). |
| (0.27) | (Psa 12:1) | 2 tn The meaning of the Hebrew term שְׁמִינִית (sheminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21. |
| (0.27) | (Psa 12:3) | 1 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord cut off”), not indicative (“The Lord will cut off”; see also Ps 109:15 and Mal 2:12). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that he will. In this way he 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. |
| (0.27) | (Psa 10:9) | 4 sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal. |
| (0.27) | (Psa 9:11) | 1 tn Heb “sits” (i.e., enthroned, and therefore ruling—see v. 4). Another option is to translate as “lives” or “dwells.” |
| (0.27) | (Psa 8:5) | 5 sn Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30). |
| (0.27) | (Psa 8:9) | 4 sn Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1. |
| (0.27) | (Psa 8:1) | 1 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order. |
| (0.27) | (Psa 8:1) | 2 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument. |
| (0.27) | (Psa 8:4) | 1 tn Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (ʾenosh, “man”) is used here in a collective sense and refers to the human race. |
| (0.27) | (Psa 7:1) | 1 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice. |
| (0.27) | (Psa 6:3) | 1 tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts. |
| (0.27) | (Psa 6:4) | 1 tn Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts. |
| (0.27) | (Psa 6:1) | 2 tn The meaning of the Hebrew term שְׁמִינִית (sheminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21. |
| (0.27) | (Psa 6:1) | 3 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7). |
| (0.27) | (Psa 5:11) | 2 tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers. |
| (0.27) | (Psa 5:10) | 4 tn The Hebrew noun used here, פֶּשַׁע (peshaʿ), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line). |
