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Discovery Box| (0.37) | (Psa 139:13) | 3 tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11. |
| (0.37) | (Psa 137:5) | 1 tn Heb “may my right hand forget.” In this case one must supply an object, such as “how to move” or “its skill.” The elliptical nature of the text has prompted emendations (see L. C. Allen, Psalms 101-150 [WBC], 236). The translation assumes an emendation to תִּכְשַׁח (tikhshakh), from an otherwise unattested root כָּשַׁח (kashakh), meaning “to be crippled; to be lame.” See HALOT 502 s.v. כשׁח, which cites Arabic cognate evidence in support of the proposal. The difficulty of the MT can be explained as an error of transposition facilitated by the use of שָׁכַח (shakhakh, “forget”) just before this. |
| (0.37) | (Psa 125:3) | 2 tn Heb “a scepter of wickedness.” The “scepter” symbolizes royal authority; when collocated with “wickedness” the phrase refers to an oppressive foreign conqueror. |
| (0.37) | (Psa 120:5) | 1 tn Or “woe to me.” The Hebrew term אוֹיָה (ʾoyah, “woe”) which occurs only here, is an alternate form of אוֹי (ʾoy). |
| (0.37) | (Psa 103:5) | 2 sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers. |
| (0.37) | (Psa 94:23) | 1 tn The prefixed verbal form with vav (ו) consecutive is used in a rhetorical sense, describing an anticipated development as if it were already reality. |
| (0.37) | (Psa 84:6) | 4 tc The MT reads בְּרָכוֹת (berakhot, “blessings”) but the preceding reference to a “spring” favors an emendation to בְּרֵכוֹת (berekhot, “pools”). |
| (0.37) | (Psa 81:3) | 2 tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (keseʾ, “full moon”). |
| (0.37) | (Psa 80:10) | 1 tn Heb “cedars of God.” The divine name אֵל (ʾel, “God”) is here used in an idiomatic manner to indicate the superlative. |
| (0.37) | (Psa 78:61) | 2 tn Heb “and his splendor into the hand of an enemy.” The expression “his splendor” also refers metonymically to the ark of the covenant. |
| (0.37) | (Psa 73:13) | 3 tn Heb “and washed my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The reference to “hands” suggests actions. |
| (0.37) | (Psa 71:18) | 2 tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength. |
| (0.37) | (Psa 69:4) | 1 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19). |
| (0.37) | (Psa 68:26) | 1 tn Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּמִקְרָאֵי (bemiqraʾe, “in the assemblies of [Israel]”). |
| (0.37) | (Psa 68:13) | 2 tn The meaning of the Hebrew word translated “sheepfolds” is uncertain. There may be an echo of Judg 5:16 here. |
| (0.37) | (Psa 68:1) | 2 tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion. |
| (0.37) | (Psa 66:7) | 2 tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth. |
| (0.37) | (Psa 60:2) | 1 sn You made the earth quake; you split it open. The psalmist uses the imagery of an earthquake to describe the nation’s defeat. |
| (0.37) | (Psa 55:2) | 1 tn Or “restless” (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude. |
| (0.37) | (Psa 36:6) | 1 tn Heb “mountains of God.” The divine name אֵל (ʾel, “God”) is here used in an idiomatic manner to indicate the superlative. |
