Boks TemuanPsalms 42:1--46:11
KonteksBook 2
(Psalms 42-72)
For the music director; a well-written song 2 by the Korahites.
42:1 As a deer 3 longs 4 for streams of water,
so I long 5 for you, O God!
for the living God.
I say, 7 “When will I be able to go and appear in God’s presence?” 8
42:3 I cannot eat, I weep day and night; 9
all day long they say to me, 10 “Where is your God?”
42:4 I will remember and weep! 11
For I was once walking along with the great throng to the temple of God,
shouting and giving thanks along with the crowd as we celebrated the holy festival. 12
42:5 Why are you depressed, 13 O my soul? 14
Why are you upset? 15
Wait for God!
For I will again give thanks
to my God for his saving intervention. 16
so I will pray to you while I am trapped here in the region of the upper Jordan, 18
from Hermon, 19 from Mount Mizar. 20
42:7 One deep stream calls out to another 21 at the sound of your waterfalls; 22
all your billows and waves overwhelm me. 23
42:8 By day the Lord decrees his loyal love, 24
and by night he gives me a song, 25
a prayer 26 to the living God.
42:9 I will pray 27 to God, my high ridge: 28
“Why do you ignore 29 me?
Why must I walk around mourning 30
because my enemies oppress me?”
42:10 My enemies’ taunts cut into me to the bone, 31
as they say to me all day long, “Where is your God?” 32
42:11 Why are you depressed, 33 O my soul? 34
Why are you upset? 35
Wait for God!
For I will again give thanks
to my God for his saving intervention. 36
43:1 Vindicate me, O God!
Fight for me 38 against an ungodly nation!
Deliver me 39 from deceitful and evil men! 40
43:2 For you are the God who shelters me. 41
Why do you reject me? 42
Why must I walk around 43 mourning 44
because my enemies oppress me?
43:3 Reveal 45 your light 46 and your faithfulness!
They will lead me, 47
they will escort 48 me back to your holy hill, 49
and to the place where you live. 50
43:4 Then I will go 51 to the altar of God,
to the God who gives me ecstatic joy, 52
so that I express my thanks to you, 53 O God, my God, with a harp.
43:5 Why are you depressed, 54 O my soul? 55
Why are you upset? 56
Wait for God!
For I will again give thanks
to my God for his saving intervention. 57
For the music director; by the Korahites, a well-written song. 59
44:1 O God, we have clearly heard; 60
our ancestors 61 have told us
what you did 62 in their days,
in ancient times. 63
44:2 You, by your power, 64 defeated nations and settled our fathers on their land; 65
you crushed 66 the people living there 67 and enabled our ancestors to occupy it. 68
44:3 For they did not conquer 69 the land by their swords,
and they did not prevail by their strength, 70
but rather by your power, 71 strength 72 and good favor, 73
for you were partial to 74 them.
44:4 You are my 75 king, O God!
Decree 76 Jacob’s 77 deliverance!
44:5 By your power 78 we will drive back 79 our enemies;
by your strength 80 we will trample down 81 our foes! 82
44:6 For I do not trust in my bow,
and I do not prevail by my sword.
44:7 For you deliver 83 us from our enemies;
you humiliate 84 those who hate us.
44:8 In God I boast all day long,
and we will continually give thanks to your name. (Selah)
44:9 But 85 you rejected and embarrassed us!
You did not go into battle with our armies. 86
44:10 You made us retreat 87 from the enemy.
Those who hate us take whatever they want from us. 88
44:11 You handed us 89 over like sheep to be eaten;
you scattered us among the nations.
44:12 You sold 90 your people for a pittance; 91
you did not ask a high price for them. 92
44:13 You made us 93 an object of disdain to our neighbors;
those who live on our borders taunt and insult us. 94
44:14 You made us 95 an object of ridicule 96 among the nations;
foreigners treat us with contempt. 97
44:15 All day long I feel humiliated 98
and am overwhelmed with shame, 99
44:16 before the vindictive enemy
who ridicules and insults me. 100
44:17 All this has happened to us, even though we have not rejected you 101
or violated your covenant with us. 102
44:18 We have not been unfaithful, 103
nor have we disobeyed your commands. 104
44:19 Yet you have battered us, leaving us a heap of ruins overrun by wild dogs; 105
you have covered us with darkness. 106
44:20 If we had rejected our God, 107
and spread out our hands in prayer to another god, 108
44:21 would not God discover it,
for he knows 109 one’s thoughts? 110
44:22 Yet because of you 111 we are killed all day long;
we are treated like 112 sheep at the slaughtering block. 113
44:23 Rouse yourself! Why do you sleep, O Lord?
Wake up! 114 Do not reject us forever!
44:24 Why do you look the other way, 115
and ignore 116 the way we are oppressed and mistreated? 117
44:25 For we lie in the dirt,
with our bellies pressed to the ground. 118
44:26 Rise up and help us!
Rescue us 119 because of your loyal love!
For the music director; according to the tune of “Lilies;” 121 by the Korahites, a well-written poem, 122 a love song.
45:1 My heart is stirred by a beautiful song. 123
I say, “I have composed this special song 124 for the king;
my tongue is as skilled as the stylus of an experienced scribe.” 125
45:2 You are the most handsome of all men! 126
You speak in an impressive and fitting manner! 127
For this reason 128 God grants you continual blessings. 129
45:3 Strap your sword to your thigh, O warrior! 130
Appear in your majestic splendor! 131
45:4 Appear in your majesty and be victorious! 132
Ride forth for the sake of what is right, 133
on behalf of justice! 134
Then your right hand will accomplish mighty acts! 135
45:5 Your arrows are sharp
and penetrate the hearts of the king’s enemies.
Nations fall at your feet. 136
45:6 Your throne, 137 O God, is permanent. 138
The scepter 139 of your kingdom is a scepter of justice.
45:7 You love 140 justice and hate evil. 141
For this reason God, your God 142 has anointed you 143
with the oil of joy, 144 elevating you above your companions. 145
45:8 All your garments are perfumed with 146 myrrh, aloes, and cassia.
From the luxurious palaces 147 comes the music of stringed instruments that makes you happy. 148
45:9 Princesses 149 are among your honored guests, 150
your bride 151 stands at your right hand, wearing jewelry made with gold from Ophir. 152
Observe and pay attention! 154
Forget your homeland 155 and your family! 156
45:11 Then 157 the king will be attracted by 158 your beauty.
After all, he is your master! Submit 159 to him! 160
45:12 Rich people from Tyre 161
will seek your favor by bringing a gift. 162
45:13 The princess 163 looks absolutely magnificent, 164
decked out in pearls and clothed in a brocade trimmed with gold. 165
45:14 In embroidered robes she is escorted to the king.
Her attendants, the maidens of honor who follow her,
are led before you. 166
45:15 They are bubbling with joy as they walk in procession
and enter the royal palace. 167
45:16 Your 168 sons will carry 169 on the dynasty of your ancestors; 170
you will make them princes throughout the land.
45:17 I will proclaim your greatness through the coming years, 171
then the nations will praise you 172 forever.
For the music director; by the Korahites; according to the alamoth style; 174 a song.
46:1 God is our strong refuge; 175
he is truly our helper in times of trouble. 176
46:2 For this reason we do not fear 177 when the earth shakes, 178
and the mountains tumble into the depths of the sea, 179
46:3 when its waves 180 crash 181 and foam,
and the mountains shake 182 before the surging sea. 183 (Selah)
46:4 The river’s channels bring joy to the city of God, 184
the special, holy dwelling place of 185 the sovereign One. 186
46:5 God lives within it, 187 it cannot be moved. 188
God rescues it 189 at the break of dawn. 190
46:6 Nations are in uproar, kingdoms are overthrown. 191
God 192 gives a shout, 193 the earth dissolves. 194
46:7 The Lord who commands armies is on our side! 195
The God of Jacob 196 is our protector! 197 (Selah)
46:8 Come! Witness the exploits 198 of the Lord,
who brings devastation to the earth! 199
46:9 He brings an end to wars throughout the earth; 200
he shatters 201 the bow and breaks 202 the spear;
he burns 203 the shields with fire. 204
46:10 He says, 205 “Stop your striving and recognize 206 that I am God!
I will be exalted 207 over 208 the nations! I will be exalted over 209 the earth!”
[42:1] 1 sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew
[42:1] 2 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[42:1] 3 tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.
[42:1] 4 tn Or “pants [with thirst].”
[42:1] 5 tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[42:2] 6 tn Or “my soul thirsts.”
[42:2] 7 tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.
[42:2] 8 tn Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’era’eh, “I will appear”) to a Qal אֶרְאֶה (’er’eh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (’et) before “face” (see Exod 34:24; Deut 31:11).
[42:3] 11 tn Heb “My tears have become my food day and night.”
[42:3] 12 tn Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive בֶּאֱמֹר (be’ÿmor, “when [they] say”). Note the term בְּאָמְרָם (bÿ’omram, “when they say”) in v. 10.
[42:4] 16 tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the
[42:4] 17 tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.
[42:5] 21 tn Heb “Why do you bow down?”
[42:5] 22 sn For poetic effect the psalmist addresses his soul, or inner self.
[42:5] 23 tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.
[42:5] 24 tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.
[42:6] 26 tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.
[42:6] 27 tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.
[42:6] 28 tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.
[42:6] 29 tn The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.
[42:7] 31 tn Heb “deep calls to deep.” The Hebrew noun תְּהוֹם (tÿhom) often refers to the deep sea, but here, where it is associated with Hermon, it probably refers to mountain streams. The word can be used of streams and rivers (see Deut 8:7; Ezek 31:4).
[42:7] 32 tn The noun צִנּוֹר (tsinnor, “waterfall”) occurs only here and in 2 Sam 5:8, where it apparently refers to a water shaft. The psalmist alludes to the loud rushing sound of mountain streams and cascading waterfalls. Using the poetic device of personification, he imagines the streams calling out to each other as they hear the sound of the waterfalls.
[42:7] 33 tn Heb “pass over me” (see Jonah 2:3). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By implication he likens his emotional distress to such an experience.
[42:8] 36 sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the
[42:8] 37 tn Heb “his song [is] with me.”
[42:8] 38 tc A few medieval Hebrew
[42:9] 41 tn The cohortative form indicates the psalmist’s resolve.
[42:9] 42 tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.
[42:9] 44 sn Walk around mourning. See Ps 38:6 for a similar idea.
[42:10] 46 tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew
[42:10] 47 sn “Where is your God?” The enemies ask this same question in v. 3.
[42:11] 51 tn Heb “Why do you bow down?”
[42:11] 52 sn For poetic effect the psalmist addresses his soul, or inner self.
[42:11] 53 tn Heb “and why are you in turmoil upon me?”
[42:11] 54 tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.
[43:1] 56 sn Psalm 43. Many medieval Hebrew
[43:1] 57 tn Or “argue my case.”
[43:1] 58 tn The imperfect here expresses a request or wish. Note the imperatives in the first half of the verse. See also v. 3.
[43:1] 59 tn Heb “from the deceitful and evil man.” The Hebrew text uses the singular form “man” in a collective sense, as the reference to a “nation” in the parallel line indicates.
[43:2] 61 tn Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.
[43:2] 62 tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”).
[43:2] 63 tn The language is similar to that of Ps 42:9, but the Hitpael form of the verb הָלַךְ (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist’s distress.
[43:2] 64 sn Walk around mourning. See Ps 38:6 for a similar statement.
[43:3] 67 sn God’s deliverance is compared here to a light which will lead the psalmist back home to the Lord’s temple. Divine deliverance will in turn demonstrate the Lord’s faithfulness to his people.
[43:3] 68 tn Or “may they lead me.” The prefixed verbal forms here and in the next line may be taken as jussives.
[43:3] 70 sn In this context the Lord’s holy hill is Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 48:1; 87:1; Dan 9:16.
[43:3] 71 tn Or “to your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the
[43:4] 71 tn The cohortative expresses the psalmist’s resolve. Prefixed with the vav (ו) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”
[43:4] 72 tn Heb “to God, the joy of my happiness.” The phrase “joy of my happiness” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist’s joy. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
[43:4] 73 tn The cohortative with vav (ו) conjunctive probably indicates purpose (“so that”) or intention.
[43:5] 76 tn Heb “Why do you bow down?”
[43:5] 77 sn For poetic effect the psalmist addresses his soul, or inner self.
[43:5] 78 tn Heb “and why are you in turmoil upon me?”
[43:5] 79 tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.
[44:1] 81 sn Psalm 44. The speakers in this psalm (the worshiping community within the nation Israel) were disappointed with God. The psalm begins on a positive note, praising God for leading Israel to past military victories. Verses 1-8 appear to be a song of confidence and petition which the people recited prior to battle. But suddenly the mood changes as the nation laments a recent defeat. The stark contrast between the present and the past only heightens the nation’s confusion. Israel trusted in God for victory, but the Lord rejected them and allowed them to be humiliated in battle. If Israel had been unfaithful to God, their defeat would make sense, but the nation was loyal to the Lord. Comparing the Lord to a careless shepherd, the nation urges God to wake up and to extend his compassion to his suffering people.
[44:1] 82 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 42.
[44:1] 83 tn Heb “with our ears we have heard.”
[44:1] 84 tn Heb “fathers” (also in v. 2; the same Hebrew word may be translated either “fathers” or “ancestors” depending on the context.
[44:1] 85 tn Heb “the work you worked.”
[44:1] 86 tn Heb “in the days of old.” This refers specifically to the days of Joshua, during Israel’s conquest of the land, as vv. 2-3 indicate.
[44:2] 86 tn Heb “you, your hand.”
[44:2] 87 tn Heb “dispossessed nations and planted them.” The third masculine plural pronoun “them” refers to the fathers (v. 1). See Ps 80:8, 15.
[44:2] 88 tn The verb form in the Hebrew text is a Hiphil preterite (without vav [ו] consecutive) from רָעַע (ra’a’, “be evil; be bad”). If retained it apparently means, “you injured; harmed.” Some prefer to derive the verb from רָעַע (“break”; cf. NEB “breaking up the peoples”), in which case the form must be revocalized as Qal (since this verb is unattested in the Hiphil).
[44:2] 90 tn Heb “and you sent them out.” The translation assumes that the third masculine plural pronoun “them” refers to the fathers (v. 1), as in the preceding parallel line. See Ps 80:11, where Israel, likened to a vine, “spreads out” its tendrils to the west and east. Another option is to take the “peoples” as the referent of the pronoun and translate, “and you sent them away,” though this does not provide as tight a parallel with the corresponding line.
[44:3] 91 tn Or “take possession of.”
[44:3] 92 tn Heb “and their arm did not save them.” The “arm” here symbolizes military strength.
[44:3] 93 tn Heb “your right hand.” The
[44:3] 95 tn Heb “light of your face.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).
[44:3] 96 tn Or “favorable toward.”
[44:4] 96 sn The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6) and plural (vv. 1-3, 5, 7-8) in vv. 1-8 may reflect an antiphonal ceremony.
[44:4] 97 tc The LXX assumes a participle here (מְצַוֶּה [mÿtsavveh], “the one who commands/decrees”) which would stand in apposition to “my God.” It is possible that the MT, which has the imperative (צַוֵּה, tsavveh) form, has suffered haplography of the letter mem (ם). Note that the preceding word (אֱלֹהִים, ’elohim) ends in mem. Another option is that the MT is divided in the wrong place; perhaps one could move the final mem from אֱלֹהִים to the beginning of the next word and read מְצַוֶּה אֱלֹהָי (’elohay mÿtsavveh, “[You are my king,] my God, the one who decrees”).
[44:4] 98 tn That is, Israel. See Pss 14:7; 22:23.
[44:5] 102 tn Heb “gore” (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, “you [always] drive back…you [always] trample down.”
[44:5] 103 tn Heb “in your name.” The
[44:5] 104 sn The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.
[44:5] 105 tn Heb “those who rise up [against] us.”
[44:7] 106 tn Or “have delivered,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).
[44:7] 107 tn Or “have humiliated,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).
[44:9] 111 tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.
[44:9] 112 tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:10] 116 tn Heb “you caused us to turn backward.”
[44:10] 117 tn Heb “plunder for themselves.” The prepositional phrase לָמוֹ (lamo, “for themselves”) here has the nuance “at their will” or “as they please” (see Ps 80:6).
[44:11] 121 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:12] 126 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:12] 127 tn Heb “for what is not wealth.”
[44:12] 128 tn Heb “you did not multiply their purchase prices.”
[44:13] 131 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:13] 132 tn Heb “an [object of] taunting and [of] mockery to those around us.”
[44:14] 136 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:14] 137 tn Heb “a proverb,” or “[the subject of] a mocking song.”
[44:14] 138 tn Heb “a shaking of the head among the peoples.” Shaking the head was a derisive gesture (see Jer 18:16; Lam 2:15).
[44:15] 141 tn Heb “all the day my humiliation [is] in front of me.”
[44:15] 142 tn Heb “and the shame of my face covers me.”
[44:16] 146 tn Heb “from the voice of one who ridicules and insults, from the face of an enemy and an avenger.” See Ps 8:2.
[44:17] 151 tn Heb “we have not forgotten you.” To “forget” God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. 20, as well as Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 9:17).Thus the translation “we have not rejected you” has been used.
[44:17] 152 tn Heb “and we did not deal falsely with your covenant.”
[44:18] 156 tn Heb “our heart did not turn backward.” Cf. Ps 78:57.
[44:18] 157 tn Heb “and our steps did [not] turn aside from your path.” The negative particle is understood by ellipsis (see the preceding line). God’s “path” refers to his commands, i.e., the moral pathway he has prescribed for the psalmist. See Pss 17:5; 25:4.
[44:19] 161 tn Heb “yet you have battered us in a place of jackals.”
[44:19] 162 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל+מָוֶת [mavet + tsel]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness” (cf. NIV, NRSV). An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 44:19 darkness symbolizes defeat and humiliation.
[44:20] 166 tn Heb “If we had forgotten the name of our God.” To “forget the name” here refers to rejecting the
[44:20] 167 tn Heb “and spread out your hands to another god.” Spreading out the hands was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12-13, 29; Ezra 9:15; Job 11:13; Isa 1:15). In its most fundamental sense זר (“another; foreign; strange”) refers to something that is outside one’s circle, often making association with it inappropriate. A “strange” god is an alien deity, an “outside god” (see L. A. Snijders, TDOT 4:54-55).
[44:21] 171 tn The active participle describes what is characteristically true.
[44:21] 172 tn Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.
[44:22] 176 tn The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (Jeneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).
[44:22] 177 tn Or “regarded as.”
[44:22] 178 tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.
[44:23] 181 sn Wake up! See Ps 35:23.
[44:24] 186 tn Heb “Why do you hide your face?” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[44:24] 188 tn Heb “our oppression and our affliction.”
[44:25] 191 tn Heb “for our being/life sinks down to the dirt, our belly clings to the earth.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.
[44:26] 196 tn Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134.
[45:1] 201 sn Psalm 45. This is a romantic poem celebrating the Davidic king’s marriage to a lovely princess. The psalmist praises the king for his military prowess and commitment to justice, urges the bride to be loyal to the king, and anticipates that the marriage will be blessed with royal offspring.
[45:1] 202 tn Heb “according to lilies.” “Lilies” may be a tune title or musical style, suggestive of romantic love. The imagery of a “lily” appears frequently in the Song of Solomon in a variety of contexts (see 2:1-2, 16; 4:5; 5:13; 6:2-3; 7:2).
[45:1] 203 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 42.
[45:1] 204 tn Heb “[with] a good word.” The “good word” probably refers here to the song that follows.
[45:1] 205 tn Heb “my works [are] for a king.” The plural “works” may here indicate degree, referring to the special musical composition that follows.
[45:1] 206 tn Heb “my tongue [is] a stylus of a skillful scribe.” Words flow from the psalmist’s tongue just as they do from a scribe’s stylus.
[45:2] 206 tn Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of yod-pe (יפ) and should be emended to יָפִיתָ (yafita). See GKC 152 §55.e.
[45:2] 207 tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.
[45:2] 208 tn Or “this demonstrates.” The construction עַל־כֵּן (’al-ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).
[45:2] 209 tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.
[45:3] 211 tn Or “mighty one.”
[45:3] 212 tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.
[45:4] 216 tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.
[45:4] 217 tn Or “for the sake of truth.”
[45:4] 218 tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.
[45:4] 219 tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.
[45:5] 221 tn Heb “your arrows are sharp – peoples beneath you fall – in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement.
[45:6] 226 sn The king’s throne here symbolizes his rule.
[45:6] 227 tn Or “forever and ever.”
[45:6] 228 sn The king’s scepter symbolizes his royal authority.
[45:7] 231 sn To love justice means to actively promote it.
[45:7] 232 sn To hate evil means to actively oppose it.
[45:7] 233 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“
[45:7] 234 sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.
[45:7] 235 sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.
[45:7] 236 tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.
[45:8] 236 tn The words “perfumed with” are supplied in the translation for clarification.
[45:8] 237 tn Heb “the palaces of ivory.” The phrase “palaces of ivory” refers to palaces that had ivory panels and furniture decorated with ivory inlays. Such decoration with ivory was characteristic of a high level of luxury. See 1 Kgs 22:39 and Amos 3:15.
[45:8] 238 tn Heb “from the palaces of ivory stringed instrument[s] make you happy.”
[45:9] 241 tn Heb “daughters of kings.”
[45:9] 242 tn Heb “valuable ones.” The form is feminine plural.
[45:9] 243 tn This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23.
[45:9] 244 tn Heb “a consort stands at your right hand, gold of Ophir.”
[45:10] 246 tn Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).
[45:10] 247 tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.
[45:10] 248 tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.
[45:10] 249 tn Heb “and the house of your father.”
[45:11] 251 tn After the preceding imperatives, the jussive verbal form with vav (ו) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.
[45:11] 254 sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.
[45:12] 256 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[45:12] 257 tn Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21-22; Mal 1:9).
[45:13] 261 tn Heb “[the] daughter of a king.”
[45:13] 262 tn Heb “[is] completely glorious.”
[45:13] 263 tc Heb “within, from settings of gold, her clothing.” The Hebrew term פְּנִימָה (pÿnimah, “within”), if retained, would go with the preceding line and perhaps refer to the bride being “within” the palace or her bridal chamber (cf. NIV, NRSV). Since the next two lines refer to her attire (see also v. 9b), it is preferable to emend the form to פְּנִינִיהָּ (“her pearls”) or to פְּנִינִים (“pearls”). The mem (מ) prefixed to “settings” is probably dittographic.
[45:14] 266 tn Heb “virgins after her, her companions, are led to you.” Some emend לָךְ (lakh, “to you”) to לָהּ (lah, “to her,” i.e., the princess), because the princess is now being spoken of in the third person (vv. 13-14a), rather than being addressed directly (as in vv. 10-12). However, the ambiguous suffixed form לָךְ need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16-17, where the second person pronouns are masculine.
[45:15] 271 tn Heb “they are led with joy and happiness, they enter the house of the king.”
[45:16] 276 tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.
[45:16] 277 tn The prefixed verbal form could be taken as jussive and the statement interpreted as a prayer, “May your sons carry on the dynasty of your ancestors!” The next line could then be taken as a relative clause, “[your sons] whom you will make princes throughout the land.”
[45:16] 278 tn Heb “in place of your fathers will be your sons.”
[45:17] 281 tn Heb “I will cause your name to be remembered in every generation and generation.” The cohortative verbal form expresses the poet’s resolve. The king’s “name” stands here for his reputation and character, which the poet praised in vv. 2-7.
[45:17] 282 sn The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise.
[46:1] 286 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
[46:1] 287 sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
[46:1] 288 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
[46:1] 289 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.
[46:2] 291 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
[46:2] 292 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
[46:2] 293 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
[46:3] 296 tn Heb “its waters.”
[46:3] 298 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
[46:3] 299 tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
[46:4] 301 tn Heb “A river, its channels cause the city of God to be glad.”
[46:4] 302 tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkÿney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.
[46:4] 303 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
[46:5] 306 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
[46:5] 307 tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
[46:5] 308 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
[46:5] 309 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).
[46:6] 311 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
[46:6] 312 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
[46:6] 313 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).
[46:6] 314 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.
[46:7] 316 tn Heb “the
[46:7] 317 tn That is, Israel, or Judah (see Ps 20:1).
[46:7] 318 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[46:8] 321 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
[46:8] 322 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
[46:9] 326 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the
[46:9] 327 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 328 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
[46:9] 329 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 330 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
[46:10] 331 tn The words “he says” are supplied in the translation for clarification.
[46:10] 332 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
[46:10] 333 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
[46:11] 336 tn Heb “the
[46:11] 337 tn That is, Israel, or Judah (see Ps 20:1).
[46:11] 338 tn Heb “our elevated place” (see Pss 9:9; 18:2).
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