Interestingly, despite there being several good answers here, no one has yet raised the possibility that the word ראם (re'em) refers to an animal known as the aurochs or urus (Bos primigenius). (Edit: Bruce James' answer does say "the ראם is a type of cow", which would be consistent with the aurochs conclusion.)
Around the turn of the twentieth century (i....
עִמָּֽךְ contains the pausal form of the 2nd person, masculine gender, singular number (2ms) pronominal suffix. This form is identical to the 2nd person, feminine gender, singular number (2fs) pronominal suffix in appearance (spelling).
Robert Ray Ellis wrote,1
When you examine the cantillation marks of Psa. 139:18,
you will see a sof pasuk or silluk at ...
Interesting - the relevant bit of Psalm 23:4 is:
גַּם כִּי־אֵלֵךְ בְּגֵיא צַלְמָוֶת
gam kî-ʾēlēk bĕgêʾ ṣalmāwet
As Briggs & Briggs translate, "Yea, when I walk in a gloomy ravine..."
The preposition bĕ- has its basic meaning as "in" (in Brown-Driver-Briggs, and Driver did the "bĕ-" entry). The meaning "through" isn't listed, although it is by far ...
Is the first image of Psalm 29:9 one pertaining to flora (e.g. NET's "trees"), or fauna (e.g., ESV's "deer")? Good question!
The Septuagint took the key word as "deer" (ἔλαφος) here, and the KJV, and those deriving from it (essentially the "Revised" version descendents) have taken it as a "fauna" image, too, thus KJV:
The voice of the LORD maketh the ...
While reading links to add to this question, I ran across Gesenius’ explanation (§129 c.), which seems to be too much of an answer to incorporate into the question. I therefore offer it as an answer, although I have a sense that it’s up for disputing, and I’d love to see other answers incorporating more recent scholarship.
Gesenius labels this lamed ...
It seems likely that Ps 72:20, "The prayers of David the son of Jesse are ended", refers to the completion of an early collection of Davidic psalms. The evidence does not really fit together seamlessly, but still converges on this conclusion.
The text reads:
כָּלּוּ תְפִלּוֹת דָּוִד בֶּן־יִשָׁי
kālû tĕphillôt dāwīd ben yišāy1
(1) Ps 72:20 follows a "...
First off -- what an amazing psalm! I think it's important never to forget the greatness of the literature we're digging into when we (rightly!) ask our carefully focussed and technical questions. When we've arrived at our answer (if we can), our appreciation ought to be enhanced and deepened.
And sorry: I meant this to be a quick one.
Three questions here,...
The Idea in Brief
The Hebrew verb to pierce (כָּרָה = H3738) in Psalm 40:6 is the same triliteral root for the Hebrew verb to prepare (כָּרָה = H3739). For example, this second verb (כָּרָה = H3739) appears translated in 2 Ki 6:23 as "prepared." In other words, both verbs have the exact same triliteral root, but have different meanings. The LXX translators ...
The Douay-Rheims version is a translation of the Vulgate. The Vulgate to Psalms seems to have gone through multiple revisions. I looked through all the versions I could find easily and found these translations of the word in question:
Dei caeli, God of heaven (Romanum, Gallicanum, Clementine)
Domini, Lord (Hebraica)
Omnipotentis, Almighty (Pianum, New ...
A supplement to Mark Edward's answer:
Though "strength" and "praise" are two very different words, the "strength" in Ps 8 in the Hebrew text comes from "mouths", and the psalm is about praising God. It is not a stretch to think that the psalm talks about praise from the infants' mouths.
Moreover, the New Testament seldom quotes the Old Testament word for ...
While Matthew 5:5 echoes Psalm 37:11, it's not obvious that they have the same horizons, so I will take them one at a time and then offer a summary.
A canonical reading of Psalm 37:11 places the verse in the context of a number of Psalms about David (essentially 3-41). Psalm 37 itself is marked as "Of David" indicating that the primary ...
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")....
In their commentary Adele Berlin and Marc Zvi Brettler have this to say about Psalm 82:
A vision of a heavenly court where God condemns those who judge unfairly. The psalm plays on the word "elohim," which means "god" as well as "divine beings." The notion that other divine beings exist is found elsewhere in the Bible (see v.1 n). In later ...
This verse is a challenge to read in the original and more so to translate. The MT for Psalm 139:14 is:
אוֹדְךָ֗ עַ֤ל כִּ֥י נֽוֹרָא֗וֹת נִ֫פְלֵ֥יתִי
וְ֝נַפְשִׁ֗י יֹדַ֥עַת מְאֹֽד
The verse is built around alliterations on two pairs of closely related consonants, א ("o" or "a", closed glottal with not vocalization) ...
The hypothesis of a link between the Five Books of the Psalmer and the Five Books of Moses is not a novel one. It dates back to even some of the earliest interpreters:
The ancient rabbins saw in the Five Books of the Psalter the image of the Five Books of the Law. This way of looking on the Psalms as a second Pentateuch, the echo of the first, passed over ...
One argument that has been made is that the care for the righteous, i.e. the preservation of a man's (David's) bones in suffering, imagery is joined up with the passover theme. In the passover they were not to break any bones of the sacrificial Lamb.
46 “It must be eaten inside the house; take none of the meat outside the house. Do not break any of the ...
In Hebrew, the first "Lord" is Yahweh (God's name), and the second "Lord" really means Lord. So the text is "Yahweh said to my Lord."
The way Peter uses the words in Acts 2:34 seems to indicate that the second Lord is the Messiah. This is also corroborated by Matthew 22:42-45.
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” ...
This will not answer the question but may provide some further information.
If we temporarily ignore the last half of each verse "His love endures forever") and examine the first half of each verse we have the following structure:
V1-3 all begin with "Give thanks to ..." (various titles of God)
V4-7 all begin with "To Him who ...&...
The Psalms can be divided into 5 books marked by benedictions. For instance, Book 1 and Book 2 are separated by a verse that is usually included as a conclusion to Psalm 41:
Blessed is the LORD, God of Israel, from eternity to eternity. Amen and Amen.
So Psalm 14 is in the first and Psalm 53 is in the second book of Psalms. Psalm 40:14-18 (or 13-17 in most ...
I do not believe that the Psalmist's poetry is based on a custom but on a figure of speech; namely, God feels and understands our sorry and our tears are not "wasted" because it is as if God keeps them in a bottle.
This is confirmed by the parallel idea in the next clause, "are they not in thy book?" - ie, have you (God) not kept an ...