Discovery Box| (0.30) | (Psa 149:5) | 1 tn Heb “in glory.” Here “glory” probably refers to the “honor” that belongs to the Lord’s people as a result of their deliverance (see v. 4). |
| (0.30) | (Psa 148:1) | 1 sn Psalm 148. The psalmist calls upon all creation to praise the Lord, for he is the creator and sovereign king of the world. |
| (0.30) | (Psa 147:1) | 1 sn Psalm 147. The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people. |
| (0.30) | (Psa 146:1) | 1 sn Psalm 146. The psalmist urges his audience not to trust in men, but in the Lord, the just king of the world who cares for the needy. |
| (0.30) | (Psa 144:1) | 2 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2. |
| (0.30) | (Psa 143:1) | 1 sn Psalm 143. As in the previous psalm, the psalmist laments his persecuted state and asks the Lord to deliver him from his enemies. |
| (0.30) | (Psa 128:1) | 1 sn Psalm 128. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children. |
| (0.30) | (Psa 118:14) | 1 tn Heb “my strength and protection [is] the Lord.” The Hebrew term זִמְרָת (zimrat) is traditionally understood as meaning “song” (“my strength and song [is] the Lord”) in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing). However, many recent commentators have argued that the noun זִמְרָת is here a homonym, meaning “protection” or “strength.” See HALOT 274 s.v.; cf. NEB “The Lord is my refuge and defence”; NRSV “my strength and my might.” |
| (0.30) | (Psa 116:3) | 3 tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him. |
| (0.30) | (Psa 110:1) | 4 sn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent. In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-wa-Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62. |
| (0.30) | (Psa 106:39) | 1 tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the Lord (see Ps 73:27). |
| (0.30) | (Psa 103:2) | 1 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord). |
| (0.30) | (Psa 102:1) | 1 sn Psalm 102. The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people. |
| (0.30) | (Psa 100:1) | 1 sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness. |
| (0.30) | (Psa 98:1) | 2 sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1. |
| (0.30) | (Psa 97:1) | 1 sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people. |
| (0.30) | (Psa 96:1) | 1 sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth. |
| (0.30) | (Psa 95:8) | 1 tn The words “he says” are supplied in the translation to clarify that the following words are spoken by the Lord (see vv. 9-11). |
| (0.30) | (Psa 94:11) | 1 tn Heb “the Lord knows the thoughts of man, that they are emptiness.” The psalmist thinks specifically of the “thoughts” expressed in v. 7. |
| (0.30) | (Psa 93:1) | 1 sn Psalm 93. The psalmist affirms that the Lord is the king of the universe who preserves order and suppresses the destructive forces in the world. |
