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Psalm 23:5 You prepare a table before me... [OP]: Just what does this table represent? First, except in the most qualified sense, this is not what is in mind in Psalm 23:5 - The word "table" The Hebrew term for "table" is שֻׁלְחָן šulḥān (71× in the Hebrew Bible), still the common word in use in Israeli Hebrew. But in the world of the ...


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The Idea in Brief The received Masoretic Text and its translation into English by the New American Standard Bible appear to be the best rendering of this verse in Hebrew and English, respectively. Psalm 12:7 (NASB) 7 You, O Lord, will keep them; You will preserve him from this generation forever. The logical antecedent of them are the “afflicted” ...


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Ambiguity is present in all languages. Just as the referent of "them" in verse 7 is ambiguous in English, the Hebrew also allows several interpretations, although I think that the "scholars" mentioned in the question probably have the conclusion right. Below is the text of the KJV with the transliterated Hebrew (BHS). The bold words are those in question. ...


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The question boils down to whether "my soul" is: the subject of the imperative "bless" ("telling his should to bless..."), or the object of the "bless", in apposition to (i.e. sharing a syntactical slot with) "LORD" ("saying that the LORD is the soul..."). In addition to the contextual clues noted by other answers, the syntactical makers that allow ...


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I believe that the idea of "a new song" has many implications: It is anti-ritualistic: When ritual is performed over and over again, it becomes an old song. Emphasizing that the psalm is a new one means that it is not ritual. It is pure glorification, pure praise directed towards God, not some old mechanical routine that worshipers perform for the sake of ...


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Although my initial reaction to this question was (not unlike the response in another answer here) that obviously this day-of-the-week superscription (DWS) reflects the Jewish liturgical background of the translator, this conclusion depends on several assumptions: The phrase "τῆς μιᾶς σαββάτων" is original to the Old Greek translation of the Psalms ("LXX")...


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Do Not Forget Who is Writing The primary question here is: Can we infer from this, that sharing a meal together, at the time of writing of this Psalm, indicate people who ate together had a much greater depth of friendship? An important point to remember is who is writing the Psalm. It is David, King of Israel. To share a table with a king ...


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1. Question Restatement: In Psalms 68:18, the Hebrew לָקַ֣חְתָּ is translated into the Greek, ἔλαβες, which denotes "to take": LXX, Ps 68:18 - You have ascended on high. You have led away captives. You have received gifts [taken gifts, ἔλαβες δόματα] - among men [ἐν ἀνθρώπῳ], yes, among the rebellious also, that Yah God might dwell there. So, in Eph. ...


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The question: What does the inclusion of τῆς μιᾶς σαββάτων in the LXX of Psa. 24:1 demonstrate about the religious identity of the translator(s) of Psa. 24:1 into the LXX? Forgive me if I'm oversimplifying, but doesn't the inclusion (or addition) of a phrase from the Hebrew Talmud logically suggest a Jewish religious identity? I don't see how it could ...


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It is possible that Yah is not formed by the first two letters of YHWH, but by the first and last. Nehemiah Gordon proposes this theory to account for Yah, while disagreeing with the scholarly consensus regarding the pronunciation Yahweh. He states that in ancient Hebrew, contractions were commonly formed by taking the first and final letters. ...


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Short Answer: The Psalmist most definitely meant to convey Divine favor. A good, old-fashioned word study bears this out readily. (See below.) So, in light of your understanding of the connotations of the English words, "blessed" would definitely be the better rendering. I think the logic of other translators is simply that "blessed" is not as accessible to ...


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The Lord tests the righteousness for sin, which he (the Lord) hates. That is, the wickedness of the righteous is in view according to Rabbi Shlomo Yitzchaki (Rashi). Please click the image below in order to enlarge. In this precise regard, the following graph depicts both the musical and logical division of phrases in the Masoretic Text. Please click the ...


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In 1st Corinthians 14:21, Paul quotes Isaiah 28:11 and refers to it as 'The law' This widens the concept of just what the law is. I think that the same thing happens in Romans 3:19. One thing that we can know is this; Jesus did not make a mistake when He referred to the Psalms as the law...this tells me that we are safe to expand our concept of the term....


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"Doe of the Dawn" appears to be an accurate translation. אַיָּלָה (ʾayyālāh) means "doe". (Morphologically, it is the feminine of אַיָּל, meaning "deer.") The word in question, אַיֶּ֥לֶת (ʾayyelet), is the construct form: "doe of...". The following word שַׁ֫חַר (šaḥar) is a common word for "dawn." It is prefixed with the definite article making the whole ...


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The reason that the translations are all over the map is: Some Hebrew manuscripts connect the first word of the following verse with the last word of Psalm 42:5, yielding the phrase "My ever-present help, my God" The meaning of the Hebrew of Psalm 42:11 is uncertain. The above is pointed out in the apparatus of the JPS Tanakh in the Oxford Jewish Study ...


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And this psalm describes what 'the way of the righteous' consists of: studying Torah (v. 2).


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The Oxford Jewish Study Bible translators suggest that a better translation of the Hebrew of Psalm 1:6 is: For the LORD cherishes the way of the righteous, but the way of the wicked is doomed. If this is accurate, it would address your questions, I think.


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Does the one verse in the Psalm attribute iniquity to the Messiah? ...My iniquities (עֲ֭וֹנֹתַי) have overtaken me... (Psalm 40:12 NKJV) The first use of the the word עָווֹן: Cain said to the Lord, “My punishment is greater than I can bear. (Genesis 4:13 NKJV) If the Psalm is speaking about the Messiah one understanding would reflect the concept ...


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Traditionally, all of the Tanak can be referred to as Torah. The word "Torah" is a tricky one, because it can mean different things in different contexts. In its most limited sense, "Torah" refers to the Five Books of Moses: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. But the word "torah" can also be used to refer to the entire Hebrew Bible (...


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When is "this day" As you rightly note, Psalms 2:7 is quoted multiple times throughout the new Testament. Clearly this had special significance to the New Testament audience. One reason for this can be seen in verse 1 which reads: ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά (LXX) לָמָּה רָגְשׁוּ גֹויִם וּלְאֻמִּים יֶהְגּוּ־רִֽיק׃ (MT) Why do ...


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I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten (יְלִדְתִּֽיךָ) thee. (Psalm 2:7 KJV) The most common meaning of the verb יָלַד is to father or to give birth. There are other uses which do not involve child birth: Joseph saw Ephraim’s children to the third generation. The children of Machir, the son of ...


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Virgin Birth? "And Jesus himself began to be about thirty years of age, being (ὢν: being) as (ὡς: as, just as) was supposed (ἐνομίζετο: was supposed) the son of Joseph, which was the son of Heli" Luke 3:23 First, I think it's important to know who Yeshua's biological father was. According to trinitarian doctrine, Joseph is not the biological ...


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There was only one girl brought to the king. The subject of the song was not the king, but a young green lad emerging from puberty fantasy, who was not the king. The subject has access to the palace, presumably a young prince. The daughter of king of Tyre came to honour the king. But then she first honours the prince. But then the young prince fantasizes ...


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This is probably not the best interpretation of Psalm 45. Mark S. Smith says, in 'Taking Inspiration: Authorship, Revelation, and the Book of Psalms', published in Psalms and Practice (edited by Stephen Breck Reid), page 262, that Psalm 45 is clearly a royal wedding song, but the suggestion is that this psalm would have been used for the wedding of any ...


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"It is finished" The finished in v.28 "all was now finished", is the same Gr. telein as in v.30. Acc. to R.E. Brown1, this "has the connotation of completion as well as that of simple ending." He adds, "Occasionally it has sacrificial overtones." He also relates this telein to the telos of John 13:1 "he now loved them to the end", and to Acts 13:29, "…...


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The NASB reads: He made the moon for the seasons... (Psalm 104:19 NASB) Which is the better meaning of עָשָׂ֣ה. The moon was made for the לְמוֹעֲדִ֑ים or "moed," the appointed times. The meaning in the Psalm must be consistent with the account of creation: Then God said, “Let there be lights in the firmament of the heavens to divide the day from ...


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I don't think you can distinguish too much between the two; since the Jewish calendar is a lunar calendar, all "sacred seasons" are based on the lunar cycle. That being said, in the context of this psalm. it would seem to be merely speaking of how things are ordered in the sense of time keeping. The section from verses 19 through 30 seems to be related and ...


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I find it difficult to understand why people would not read the Hebrew of the Bible at its face value: כי סבבוני כלבים for they turn-around me like dogs for they circumvent me like dogs עדת מרעים הקףוני gathering of companions they encircle me gathering of evil-doers they close-in on me כארי ידי ורגלי as lions of my hands and my feet as lights of my ...


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You should note that when this verse says that those Scriptures are fulfilled, this does not necessarily mean that a prophecy was made and now carried out. Fulfillment is not always about prophecy. Sometimes fulfillment is about character being brought out again in its fullness. The same God who, in all of His goodness, cared for David as expressed in ...


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Elohim as “Gods” in the Old Testament The Hebrew word elohim lies behind the word “God” in the OT. Several instances of this word are plural, which may seem to indicate polytheism. For this reason, modern English translations often obscure the Hebrew text’s references to plural elohim. For example, the NASB renders the second elohim in Psa 82:1 as “rulers.” ...



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