Mazmur 1:1--150:6
KonteksBook 1
(Psalms 1-41)
1:1 How blessed 2 is the one 3 who does not follow 4 the advice 5 of the wicked, 6
or stand in the pathway 7 with sinners,
or sit in the assembly 8 of scoffers! 9
1:2 Instead 10 he finds pleasure in obeying the Lord’s commands; 11
he meditates on 12 his commands 13 day and night.
1:3 He is like 14 a tree planted by flowing streams; 15
it 16 yields 17 its fruit at the proper time, 18
and its leaves never fall off. 19
He succeeds in everything he attempts. 20
1:4 Not so with the wicked!
Instead 21 they are like wind-driven chaff. 22
1:5 For this reason 23 the wicked cannot withstand 24 judgment, 25
nor can sinners join the assembly of the godly. 26
1:6 Certainly 27 the Lord guards the way of the godly, 28
but the way of the wicked ends in destruction. 29
2:1 Why 31 do the nations rebel? 32
Why 33 are the countries 34 devising 35 plots that will fail? 36
2:2 The kings of the earth 37 form a united front; 38
the rulers collaborate 39
against the Lord and his anointed king. 40
2:3 They say, 41 “Let’s tear off the shackles they’ve put on us! 42
Let’s free ourselves from 43 their ropes!”
2:4 The one enthroned 44 in heaven laughs in disgust; 45
the Lord taunts 46 them.
2:5 Then he angrily speaks to them
and terrifies them in his rage, 47 saying, 48
2:6 “I myself 49 have installed 50 my king
on Zion, my holy hill.”
2:7 The king says, 51 “I will announce the Lord’s decree. He said to me: 52
‘You are my son! 53 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 54
the ends of the earth as your personal property.
2:9 You will break them 55 with an iron scepter; 56
you will smash them like a potter’s jar!’” 57
2:10 So now, you kings, do what is wise; 58
you rulers of the earth, submit to correction! 59
2:11 Serve 60 the Lord in fear!
Repent in terror! 61
Otherwise he 63 will be angry, 64
and you will die because of your behavior, 65
when his anger quickly ignites. 66
How blessed 67 are all who take shelter in him! 68
A psalm of David, written when he fled from his son Absalom. 70
3:1 Lord, how 71 numerous are my enemies!
Many attack me. 72
3:2 Many say about me,
“God will not deliver him.” 73 (Selah) 74
3:3 But you, Lord, are a shield that protects me; 75
you are my glory 76 and the one who restores me. 77
3:4 To the Lord I cried out, 78
and he answered me from his holy hill. 79 (Selah)
3:5 I rested and slept;
I awoke, 80 for the Lord protects 81 me.
3:6 I am not afraid 82 of the multitude of people 83
who attack me from all directions. 84
Deliver me, my God!
Yes, 86 you will strike 87 all my enemies on the jaw;
you will break the teeth 88 of the wicked. 89
you show favor to your people. 91 (Selah)
For the music director, to be accompanied by stringed instruments; a psalm of David.
4:1 When I call out, answer me,
O God who vindicates me! 93
Though I am hemmed in, you will lead me into a wide, open place. 94
Have mercy on me 95 and respond to 96 my prayer!
4:2 You men, 97 how long will you try to turn my honor into shame? 98
How long 99 will you love what is worthless 100
and search for what is deceptive? 101 (Selah)
4:3 Realize that 102 the Lord shows the godly special favor; 103
the Lord responds 104 when I cry out to him.
4:4 Tremble with fear and do not sin! 105
Meditate as you lie in bed, and repent of your ways! 106 (Selah)
4:5 Offer the prescribed sacrifices 107
and trust in the Lord! 108
4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 109
than those who have abundant grain and wine. 111
4:8 I will lie down and sleep peacefully, 112
for you, Lord, make me safe and secure. 113
For the music director, to be accompanied by wind instruments; 115 a psalm of David.
5:1 Listen to what I say, 116 Lord!
Carefully consider my complaint! 117
5:2 Pay attention to my cry for help,
my king and my God,
for I am praying to you!
5:3 Lord, in the morning 118 you will hear 119 me; 120
in the morning I will present my case to you 121 and then wait expectantly for an answer. 122
5:4 Certainly 123 you are not a God who approves of evil; 124
evil people 125 cannot dwell with you. 126
5:5 Arrogant people cannot stand in your presence; 127
you hate 128 all who behave wickedly. 129
5:6 You destroy 130 liars; 131
the Lord despises 132 violent and deceitful people. 133
5:7 But as for me, 134 because of your great faithfulness I will enter your house; 135
I will bow down toward your holy temple as I worship you. 136
5:8 Lord, lead me in your righteousness 137
because of those who wait to ambush me, 138
remove the obstacles in the way in which you are guiding me! 139
5:9 For 140 they do not speak the truth; 141
their stomachs are like the place of destruction, 142
their throats like an open grave, 143
their tongues like a steep slope leading into it. 144
May their own schemes be their downfall! 146
Drive them away 147 because of their many acts of insurrection, 148
for they have rebelled against you.
5:11 But may all who take shelter 149 in you be happy! 150
May they continually 151 shout for joy! 152
Shelter them 153 so that those who are loyal to you 154 may rejoice! 155
5:12 Certainly 156 you reward 157 the godly, 158 Lord.
Like a shield you protect 159 them 160 in your good favor. 161
For the music director, to be accompanied by stringed instruments, according to the sheminith style; 163 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 164
6:2 Have mercy on me, 165 Lord, for I am frail!
Heal me, Lord, for my bones are shaking! 166
6:3 I am absolutely terrified, 167
and you, Lord – how long will this continue? 168
6:4 Relent, Lord, rescue me! 169
Deliver me because of your faithfulness! 170
6:5 For no one remembers you in the realm of death, 171
In Sheol who gives you thanks? 172
6:6 I am exhausted as I groan;
all night long I drench my bed in tears; 173
my tears saturate the cushion beneath me. 174
6:7 My eyes 175 grow dim 176 from suffering;
they grow weak 177 because of all my enemies. 178
6:8 Turn back from me, all you who behave wickedly, 179
for the Lord has heard the sound of my weeping! 180
6:9 The Lord has heard my appeal for mercy;
the Lord has accepted 181 my prayer.
6:10 May all my enemies be humiliated 182 and absolutely terrified! 183
May they turn back and be suddenly humiliated!
A musical composition 185 by David, which he sang to the Lord concerning 186 a Benjaminite named Cush. 187
7:1 O Lord my God, in you I have taken shelter. 188
Deliver me from all who chase me! Rescue me!
7:2 Otherwise they will rip 189 me 190 to shreds like a lion;
they will tear me to bits and no one will be able to rescue me. 191
7:3 O Lord my God, if I have done what they say, 192
or am guilty of unjust actions, 193
7:4 or have wronged my ally, 194
or helped his lawless enemy, 195
7:5 may an enemy relentlessly chase 196 me 197 and catch me; 198
may he trample me to death 199
and leave me lying dishonored in the dust. 200 (Selah)
7:6 Stand up angrily, 201 Lord!
Rise up with raging fury against my enemies! 202
Wake up for my sake and execute the judgment you have decreed for them! 203
7:7 The countries are assembled all around you; 204
take once more your rightful place over them! 205
7:8 The Lord judges the nations. 206
Vindicate me, Lord, because I am innocent, 207
because I am blameless, 208 O Exalted One! 209
7:9 May the evil deeds of the wicked 210 come to an end! 211
But make the innocent 212 secure, 213
O righteous God,
you who examine 214 inner thoughts and motives! 215
7:10 The Exalted God is my shield, 216
the one who delivers the morally upright. 217
7:11 God is a just judge;
he is angry throughout the day. 218
7:12 If a person 219 does not repent, God sharpens his sword 220
and prepares to shoot his bow. 221
7:13 He prepares to use deadly weapons against him; 222
he gets ready to shoot flaming arrows. 223
7:14 See the one who is pregnant with wickedness,
who conceives destructive plans,
and gives birth to harmful lies – 224
and then falls into the hole he has made. 226
7:16 He becomes the victim of his own destructive plans 227
and the violence he intended for others falls on his own head. 228
7:17 I will thank the Lord for 229 his justice;
I will sing praises to the sovereign Lord! 230
For the music director, according to the gittith style; 232 a psalm of David.
how magnificent 234 is your reputation 235 throughout the earth!
You reveal your majesty in the heavens above! 236
8:2 From the mouths of children and nursing babies
you have ordained praise on account of your adversaries, 237
so that you might put an end to the vindictive enemy. 238
8:3 When I look up at the heavens, which your fingers made,
and see the moon and the stars, which you set in place, 239
8:4 Of what importance is the human race, 240 that you should notice 241 them?
Of what importance is mankind, 242 that you should pay attention to them, 243
8:5 and make them a little less than the heavenly beings? 244
You grant mankind 245 honor and majesty; 246
8:6 you appoint them to rule over your creation; 247
you have placed 248 everything under their authority, 249
8:7 including all the sheep and cattle,
as well as the wild animals, 250
8:8 the birds in the sky, the fish in the sea
and everything that moves through the currents 251 of the seas.
how magnificent 253 is your reputation 254 throughout the earth! 255
For the music director; according to the alumoth-labben style; 257 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 258
9:2 I will be happy and rejoice in you!
I will sing praises to you, O sovereign One! 259
9:3 When my enemies turn back,
they trip and are defeated 260 before you.
9:4 For you defended my just cause; 261
from your throne you pronounced a just decision. 262
9:5 You terrified the nations with your battle cry; 263
you destroyed the wicked; 264
you permanently wiped out all memory of them. 265
9:6 The enemy’s cities have been reduced to permanent ruins; 266
you destroyed their cities; 267
all memory of the enemies has perished. 268
9:7 But the Lord 269 rules 270 forever;
he reigns in a just manner. 271
9:8 He judges the world fairly;
he makes just legal decisions for the nations. 272
9:9 Consequently 273 the Lord provides safety for the oppressed; 274
he provides safety in times of trouble. 275
9:10 Your loyal followers trust in you, 276
for you, Lord, do not abandon those who seek your help. 277
9:11 Sing praises to the Lord, who rules 278 in Zion!
Tell the nations what he has done! 279
9:12 For the one who takes revenge against murderers took notice of the oppressed; 280
he did not overlook 281 their cry for help 282
“Have mercy on me, 284 Lord!
See how I am oppressed by those who hate me, 285
O one who can snatch me away 286 from the gates of death!
9:14 Then I will 287 tell about all your praiseworthy acts; 288
in the gates of Daughter Zion 289 I will rejoice because of your deliverance.” 290
9:15 The nations fell 291 into the pit they had made;
their feet were caught in the net they had hidden. 292
9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 293 (Higgaion. 294 Selah)
9:17 The wicked are turned back and sent to Sheol; 295
this is the destiny of 296 all the nations that ignore 297 God,
9:18 for the needy are not permanently ignored, 298
the hopes of the oppressed are not forever dashed. 299
Don’t let men be defiant! 301
May the nations be judged in your presence!
Let the nations know they are mere mortals! 303 (Selah)
10:1 Why, Lord, do you stand far off?
Why do you pay no attention during times of trouble? 305
10:2 The wicked arrogantly chase the oppressed; 306
the oppressed are trapped 307 by the schemes the wicked have dreamed up. 308
10:3 Yes, 309 the wicked man 310 boasts because he gets what he wants; 311
the one who robs others 312 curses 313 and 314 rejects the Lord. 315
10:4 The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.” 316
10:5 He is secure at all times. 317
He has no regard for your commands; 318
he disdains all his enemies. 319
“I will never 321 be upended,
because I experience no calamity.” 322
10:7 His mouth is full of curses and deceptive, harmful words; 323
his tongue injures and destroys. 324
10:8 He waits in ambush near the villages; 325
in hidden places he kills the innocent.
His eyes look for some unfortunate victim. 326
10:9 He lies in ambush in a hidden place, like a lion in a thicket; 327
he lies in ambush, waiting to catch 328 the oppressed;
he catches the oppressed 329 by pulling in his net. 330
10:10 His victims are crushed and beaten down;
they are trapped in his sturdy nets. 331
“God overlooks it;
he does not pay attention;
he never notices.” 333
O God, strike him down! 335
Do not forget the oppressed!
10:13 Why does the wicked man reject God? 336
He says to himself, 337 “You 338 will not hold me accountable.” 339
10:14 You have taken notice, 340
for 341 you always see 342 one who inflicts pain and suffering. 343
The unfortunate victim entrusts his cause to you; 344
you deliver 345 the fatherless. 346
10:15 Break the arm 347 of the wicked and evil man!
Hold him accountable for his wicked deeds, 348
which he thought you would not discover. 349
10:16 The Lord rules forever! 350
The nations are driven out of his land. 351
10:17 Lord, you have heard 352 the request 353 of the oppressed;
you make them feel secure because you listen to their prayer. 354
10:18 You defend 355 the fatherless and oppressed, 356
so that mere mortals may no longer terrorize them. 357
For the music director; by David.
11:1 In the Lord I have taken shelter. 359
How can you say to me, 360
“Flee to a mountain like a bird! 361
11:2 For look, the wicked 362 prepare 363 their bows, 364
they put their arrows on the strings,
to shoot in the darkness 365 at the morally upright. 366
11:3 When the foundations 367 are destroyed,
what can the godly 368 accomplish?” 369
11:4 The Lord is in his holy temple; 370
the Lord’s throne is in heaven. 371
his eyes 374 examine 375 all people. 376
11:5 The Lord approves of 377 the godly, 378
but he 379 hates 380 the wicked and those who love to do violence. 381
11:6 May the Lord rain down 382 burning coals 383 and brimstone 384 on the wicked!
A whirlwind is what they deserve! 385
11:7 Certainly 386 the Lord is just; 387
he rewards godly deeds; 388
the upright will experience his favor. 389
For the music director; according to the sheminith style; 391 a psalm of David.
12:1 Deliver, Lord!
For the godly 392 have disappeared; 393
people of integrity 394 have vanished. 395
12:2 People lie to one another; 396
they flatter and deceive. 397
12:3 May the Lord cut off 398 all flattering lips,
and the tongue that boasts! 399
12:4 They say, 400 “We speak persuasively; 401
we know how to flatter and boast. 402
Who is our master?” 403
12:5 “Because of the violence done to the oppressed, 404
because of the painful cries 405 of the needy,
I will spring into action,” 406 says the Lord.
“I will provide the safety they so desperately desire.” 407
12:6 The Lord’s words are absolutely reliable. 408
They are as untainted as silver purified in a furnace on the ground,
where it is thoroughly refined. 409
12:7 You, Lord, will protect them; 410
you will continually shelter each one from these evil people, 411
12:8 for the wicked seem to be everywhere, 412
when people promote evil. 413
For the music director; a psalm of David.
13:1 How long, Lord, will you continue to ignore me? 415
How long will you pay no attention to me? 416
13:2 How long must I worry, 417
and suffer in broad daylight? 418
How long will my enemy gloat over me? 419
13:3 Look at me! 420 Answer me, O Lord my God!
Revive me, 421 or else I will die! 422
13:4 Then 423 my enemy will say, “I have defeated him!”
Then 424 my foes will rejoice because I am upended.
13:5 But I 425 trust in your faithfulness.
May I rejoice because of your deliverance! 426
13:6 I will sing praises 427 to the Lord
when he vindicates me. 428
For the music director; by David.
14:1 Fools say to themselves, 430 “There is no God.” 431
They sin and commit evil deeds; 432
none of them does what is right. 433
14:2 The Lord looks down from heaven 434 at the human race, 435
to see if there is anyone who is wise 436 and seeks God. 437
14:3 Everyone rejects God; 438
they are all morally corrupt. 439
None of them does what is right, 440
not even one!
14:4 All those who behave wickedly 441 do not understand – 442
those who devour my people as if they were eating bread,
and do not call out to the Lord.
14:5 They are absolutely terrified, 443
for God defends the godly. 444
14:6 You want to humiliate the oppressed, 445
even though 446 the Lord is their 447 shelter.
14:7 I wish the deliverance 448 of Israel would come from Zion!
When the Lord restores the well-being of his people, 449
may Jacob rejoice, 450
may Israel be happy! 451
A psalm of David.
15:1 Lord, who may be a guest in your home? 453
Who may live on your holy hill? 454
15:2 Whoever lives a blameless life, 455
does what is right,
and speaks honestly. 456
15:3 He 457 does not slander, 458
or do harm to others, 459
or insult his neighbor. 460
15:4 He despises a reprobate, 461
but honors the Lord’s loyal followers. 462
He makes firm commitments and does not renege on his promise. 463
15:5 He does not charge interest when he lends his money. 464
He does not take bribes to testify against the innocent. 465
The one who lives like this 466 will never be upended.
A prayer 468 of David.
16:1 Protect me, O God, for I have taken shelter in you. 469
16:2 I say to the Lord, “You are the Lord,
my only source of well-being.” 470
16:3 As for God’s chosen people who are in the land,
and the leading officials I admired so much 471 –
16:4 their troubles multiply,
they desire other gods. 472
I will not pour out drink offerings of blood to their gods, 473
nor will I make vows in the name of their gods. 474
16:5 Lord, you give me stability and prosperity; 475
you make my future secure. 476
16:6 It is as if I have been given fertile fields
or received a beautiful tract of land. 477
16:7 I will praise 478 the Lord who 479 guides 480 me;
yes, during the night I reflect and learn. 481
16:8 I constantly trust in the Lord; 482
because he is at my right hand, I will not be upended.
16:9 So my heart rejoices
and I am happy; 483
My life is safe. 484
16:10 You will not abandon me 485 to Sheol; 486
you will not allow your faithful follower 487 to see 488 the Pit. 489
16:11 You lead me in 490 the path of life; 491
I experience absolute joy in your presence; 492
you always give me sheer delight. 493
A prayer of David.
17:1 Lord, consider my just cause! 495
Pay attention to my cry for help!
Listen to the prayer
I sincerely offer! 496
17:2 Make a just decision on my behalf! 497
Decide what is right! 498
17:3 You have scrutinized my inner motives; 499
you have examined me during the night. 500
You have carefully evaluated me, but you find no sin.
I am determined I will say nothing sinful. 501
17:4 As for the actions of people 502 –
just as you have commanded,
I have not followed in the footsteps of violent men. 503
17:5 I carefully obey your commands; 504
I do not deviate from them. 505
17:6 I call to you for you will answer me, O God.
Listen to me! 506
Hear what I say! 507
17:7 Accomplish awesome, faithful deeds, 508
you who powerfully deliver those who look to you for protection from their enemies. 509
17:8 Protect me as you would protect the pupil of your eye! 510
Hide me in the shadow of your wings! 511
17:9 Protect me from 512 the wicked men who attack 513 me,
my enemies who crowd around me for the kill. 514
they speak arrogantly. 516
17:11 They attack me, now they surround me; 517
they intend to throw me to the ground. 518
17:12 He 519 is like a lion 520 that wants to tear its prey to bits, 521
like a young lion crouching 522 in hidden places.
17:13 Rise up, Lord!
Confront him! 523 Knock him down! 524
Use your sword to rescue me from the wicked man! 525
17:14 Lord, use your power to deliver me from these murderers, 526
from the murderers of this world! 527
They enjoy prosperity; 528
you overwhelm them with the riches they desire. 529
They have many children,
and leave their wealth to their offspring. 530
17:15 As for me, because I am innocent I will see your face; 531
when I awake you will reveal yourself to me. 532
For the music director; by the Lord’s servant David, who sang 534 to the Lord the words of this song when 535 the Lord rescued him from the power 536 of all his enemies, including Saul. 537
“I love 539 you, Lord, my source of strength! 540
18:2 The Lord is my high ridge, 541 my stronghold, 542 my deliverer.
My God is my rocky summit where 543 I take shelter, 544
my shield, the horn that saves me, 545 and my refuge. 546
18:3 I called 547 to the Lord, who is worthy of praise, 548
and I was delivered from my enemies.
18:4 The waves 549 of death engulfed me,
the currents 550 of chaos 551 overwhelmed me. 552
18:5 The ropes of Sheol tightened around me, 553
the snares of death trapped me. 554
18:6 In my distress I called to the Lord;
I cried out to my God. 555
From his heavenly temple 556 he heard my voice;
he listened to my cry for help. 557
18:7 The earth heaved and shook; 558
the roots of the mountains 559 trembled; 560
they heaved because he was angry.
18:8 Smoke ascended from 561 his nose; 562
fire devoured as it came from his mouth; 563
he hurled down fiery coals. 564
18:9 He made the sky sink 565 as he descended;
a thick cloud was under his feet.
18:10 He mounted 566 a winged angel 567 and flew;
he glided 568 on the wings of the wind. 569
18:11 He shrouded himself in darkness, 570
in thick rain clouds. 571
18:12 From the brightness in front of him came
hail and fiery coals. 572
18:13 The Lord thundered 573 in 574 the sky;
the sovereign One 575 shouted. 576
18:14 He shot his 577 arrows and scattered them, 578
many lightning bolts 579 and routed them. 580
18:15 The depths 581 of the sea 582 were exposed;
the inner regions 583 of the world were uncovered
by 584 your battle cry, 585 Lord,
by the powerful breath from your nose. 586
18:16 He reached down 587 from above and took hold of me;
he pulled me from the surging water. 588
18:17 He rescued me from my strong enemy, 589
from those who hate me,
for they were too strong for me.
18:18 They confronted 590 me in my day of calamity,
but the Lord helped me. 591
18:19 He brought me out into a wide open place;
he delivered me because he was pleased with me. 592
18:20 The Lord repaid 593 me for my godly deeds; 594
he rewarded 595 my blameless behavior. 596
18:21 For I have obeyed the Lord’s commands; 597
I have not rebelled against my God. 598
18:22 For I am aware of all his regulations, 599
and I do not reject his rules. 600
18:23 I was innocent before him,
and kept myself from sinning. 601
18:24 The Lord rewarded me for my godly deeds; 602
he took notice of my blameless behavior. 603
18:25 You prove to be loyal 604 to one who is faithful; 605
you prove to be trustworthy 606 to one who is innocent. 607
18:26 You prove to be reliable 608 to one who is blameless,
but you prove to be deceptive 609 to one who is perverse. 610
18:27 For you deliver oppressed 611 people,
but you bring down those who have a proud look. 612
18:28 Indeed, 613 you are my lamp, Lord. 614
My God 615 illuminates the darkness around me. 616
18:29 Indeed, 617 with your help 618 I can charge against 619 an army; 620
by my God’s power 621 I can jump over a wall. 622
18:30 The one true God acts in a faithful manner; 623
the Lord’s promise 624 is reliable; 625
he is a shield to all who take shelter 626 in him.
18:31 Indeed, 627 who is God besides the Lord?
Who is a protector 628 besides our God? 629
18:32 The one true God 630 gives 631 me strength; 632
he removes 633 the obstacles in my way. 634
18:33 He gives me the agility of a deer; 635
he enables me to negotiate the rugged terrain. 636
18:34 He trains my hands for battle; 637
my arms can bend even the strongest bow. 638
18:35 You give me your protective shield; 639
your right hand supports me; 640
your willingness to help 641 enables me to prevail. 642
my feet 644 do not slip.
18:37 I chase my enemies and catch 645 them;
I do not turn back until I wipe them out.
18:38 I beat them 646 to death; 647
they fall at my feet. 648
18:39 You give me strength 649 for battle;
you make my foes kneel before me. 650
18:40 You make my enemies retreat; 651
I destroy those who hate me. 652
18:41 They cry out, but there is no one to help them; 653
they cry out to the Lord, 654 but he does not answer them.
18:42 I grind them as fine windblown dust; 655
I beat them underfoot 656 like clay 657 in the streets.
18:43 You rescue me from a hostile army; 658
you make me 659 a leader of nations;
people over whom I had no authority are now my subjects. 660
18:44 When they hear of my exploits, they submit to me. 661
Foreigners are powerless 662 before me;
18:45 foreigners lose their courage; 663
they shake with fear 664 as they leave 665 their strongholds. 666
My protector 668 is praiseworthy! 669
The God who delivers me 670 is exalted as king! 671
18:47 The one true God 672 completely vindicates me; 673
he makes nations submit to me. 674
18:48 He delivers me 675 from my enemies;
you snatch me away 676 from those who attack me; 677
you rescue me from violent men.
18:49 So I will give you thanks before the nations, 678 O Lord!
I will sing praises to you! 679
18:50 He 680 gives his chosen king magnificent victories; 681
he is faithful 682 to his chosen ruler, 683
to David and his descendants 684 forever.” 685
For the music director; a psalm of David.
19:1 The heavens declare the glory of God; 687
the sky displays his handiwork. 688
19:2 Day after day it speaks out; 689
night after night it reveals his greatness. 690
19:3 There is no actual speech or word,
nor is its 691 voice literally heard.
19:4 Yet its voice 692 echoes 693 throughout the earth;
its 694 words carry 695 to the distant horizon. 696
In the sky 697 he has pitched a tent for the sun. 698
19:5 Like a bridegroom it emerges 699 from its chamber; 700
like a strong man it enjoys 701 running its course. 702
19:6 It emerges from the distant horizon, 703
and goes from one end of the sky to the other; 704
nothing can escape 705 its heat.
19:7 The law of the Lord is perfect
and preserves one’s life. 706
The rules set down by the Lord 707 are reliable 708
and impart wisdom to the inexperienced. 709
19:8 The Lord’s precepts are fair 710
and make one joyful. 711
The Lord’s commands 712 are pure 713
and give insight for life. 714
19:9 The commands to fear the Lord are right 715
and endure forever. 716
The judgments given by the Lord are trustworthy
and absolutely just. 717
19:10 They are of greater value 718 than gold,
than even a great amount of pure gold;
they bring greater delight 719 than honey,
than even the sweetest honey from a honeycomb.
19:11 Yes, your servant finds moral guidance there; 720
those who obey them receive a rich reward. 721
19:12 Who can know all his errors? 722
Please do not punish me for sins I am unaware of. 723
19:13 Moreover, keep me from committing flagrant 724 sins;
do not allow such sins to control me. 725
Then I will be blameless,
and innocent of blatant 726 rebellion.
19:14 May my words and my thoughts
be acceptable in your sight, 727
O Lord, my sheltering rock 728 and my redeemer. 729
For the music director; a psalm of David.
20:1 May the Lord answer 731 you 732 when you are in trouble; 733
may the God of Jacob 734 make you secure!
20:2 May he send you help from his temple; 735
from Zion may he give you support!
20:3 May he take notice 736 of your offerings;
may he accept 737 your burnt sacrifice! (Selah)
20:4 May he grant your heart’s desire; 738
may he bring all your plans to pass! 739
20:5 Then we will shout for joy over your 740 victory;
we will rejoice 741 in the name of our God!
May the Lord grant all your requests!
20:6 Now I am sure 742 that the Lord will deliver 743 his chosen king; 744
he will intervene for him 745 from his holy heavenly temple, 746
and display his mighty ability to deliver. 747
20:7 Some trust in chariots and others in horses, 748
but we 749 depend on 750 the Lord our God.
but we 752 will stand firm. 753
20:9 The Lord will deliver the king; 754
he will answer us 755 when we call to him for help! 756
For the music director; a psalm of David.
21:1 O Lord, the king rejoices in the strength you give; 758
he takes great delight in the deliverance you provide. 759
21:2 You grant 760 him his heart’s desire;
you do not refuse his request. 761 (Selah)
21:3 For you bring him 762 rich 763 blessings; 764
you place a golden crown on his head.
21:4 He asked you to sustain his life, 765
and you have granted him long life and an enduring dynasty. 766
21:5 Your deliverance brings him great honor; 767
you give him majestic splendor. 768
21:6 For you grant him lasting blessings;
you give him great joy by allowing him into your presence. 769
21:7 For the king trusts 770 in the Lord,
and because of the sovereign Lord’s 771 faithfulness he is not upended. 772
21:8 You 773 prevail over 774 all your enemies;
your power is too great for those who hate you. 775
21:9 You burn them up like a fiery furnace 776 when you appear; 777
the Lord angrily devours them; 778
the fire consumes them.
21:10 You destroy their offspring 779 from the earth,
their descendants 780 from among the human race. 781
21:11 Yes, 782 they intend to do you harm; 783
they dream up a scheme, 784 but they do not succeed. 785
21:12 For you make them retreat 786
when you shoot your arrows at them. 787
21:13 Rise up, O Lord, in strength! 788
We will sing and praise 789 your power!
For the music director; according to the tune “Morning Doe;” 791 a psalm of David.
22:1 My God, my God, why have you abandoned me? 792
I groan in prayer, but help seems far away. 793
22:2 My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up. 794
22:3 You are holy;
you sit as king receiving the praises of Israel. 795
22:4 In you our ancestors 796 trusted;
they trusted in you 797 and you rescued them.
22:5 To you they cried out, and they were saved;
in you they trusted and they were not disappointed. 798
22:6 But I 799 am a worm, 800 not a man; 801
people insult me and despise me. 802
22:7 All who see me taunt 803 me;
they mock me 804 and shake their heads. 805
“Commit yourself 807 to the Lord!
Let the Lord 808 rescue him!
Let the Lord 809 deliver him, for he delights in him.” 810
22:9 Yes, you are the one who brought me out 811 from the womb
and made me feel secure on my mother’s breasts.
22:10 I have been dependent on you since birth; 812
from the time I came out of my mother’s womb you have been my God. 813
22:11 Do not remain far away from me,
for trouble is near and I have no one to help me. 814
22:12 Many bulls 815 surround me;
powerful bulls of Bashan 816 hem me in.
22:13 They 817 open their mouths to devour me 818
like a roaring lion that rips its prey. 819
22:14 My strength drains away like water; 820
all my bones are dislocated;
my heart 821 is like wax;
it melts away inside me.
22:15 The roof of my mouth 822 is as dry as a piece of pottery;
my tongue sticks to my gums. 823
You 824 set me in the dust of death. 825
22:16 Yes, 826 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 827
22:17 I can count 828 all my bones;
my enemies 829 are gloating over me in triumph. 830
22:18 They are dividing up my clothes among themselves;
they are rolling dice 831 for my garments.
22:19 But you, O Lord, do not remain far away!
You are my source of strength! 832 Hurry and help me! 833
22:20 Deliver me 834 from the sword!
Save 835 my life 836 from the claws 837 of the wild dogs!
22:21 Rescue me from the mouth of the lion, 838
and from the horns of the wild oxen! 839
You have answered me! 840
22:22 I will declare your name to my countrymen! 841
In the middle of the assembly I will praise you!
22:23 You loyal followers of the Lord, 842 praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! 843
22:24 For he did not despise or detest the suffering 844 of the oppressed; 845
he did not ignore him; 846
when he cried out to him, he responded. 847
22:25 You are the reason I offer praise 848 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 849
22:26 Let the oppressed eat and be filled! 850
Let those who seek his help praise the Lord!
May you 851 live forever!
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 852
Let all the nations 853 worship you! 854
22:28 For the Lord is king 855
and rules over the nations.
22:29 All of the thriving people 856 of the earth will join the celebration and worship; 857
all those who are descending into the grave 858 will bow before him,
including those who cannot preserve their lives. 859
22:30 A whole generation 860 will serve him;
they will tell the next generation about the sovereign Lord. 861
22:31 They will come and tell about his saving deeds; 862
they will tell a future generation what he has accomplished. 863
A psalm of David.
23:1 The Lord is my shepherd, 865
I lack nothing. 866
23:2 He takes me to lush pastures, 867
he leads me to refreshing water. 868
23:3 He restores my strength. 869
He leads me down 870 the right paths 871
for the sake of his reputation. 872
23:4 Even when I must walk through the darkest valley, 873
for you are with me;
your rod and your staff reassure me. 876
23:5 You prepare a feast before me 877
in plain sight of my enemies.
You refresh 878 my head with oil;
my cup is completely full. 879
23:6 Surely your goodness and faithfulness 880 will pursue 881 me all my days, 882
and I will live in 883 the Lord’s house 884 for the rest of my life. 885
A psalm of David.
24:1 The Lord owns the earth and all it contains,
the world and all who live in it.
24:2 For he set its foundation upon the seas,
and established 887 it upon the ocean currents. 888
24:3 Who is allowed to ascend 889 the mountain of the Lord? 890
Who may go up to his holy dwelling place?
24:4 The one whose deeds are blameless
and whose motives are pure, 891
who does not lie, 892
or make promises with no intention of keeping them. 893
24:5 Such godly people are rewarded by the Lord, 894
and vindicated by the God who delivers them. 895
24:6 Such purity characterizes the people who seek his favor,
Jacob’s descendants, who pray to him. 896 (Selah)
Rise up, 898 you eternal doors!
Then the majestic king 899 will enter! 900
24:8 Who is this majestic king? 901
The Lord who is strong and mighty!
The Lord who is mighty in battle!
24:9 Look up, you gates!
Rise up, you eternal doors!
Then the majestic king will enter!
24:10 Who is this majestic king?
The Lord who commands armies! 902
He is the majestic king! (Selah)
By David.
25:1 O Lord, I come before you in prayer. 904
25:2 My God, I trust in you.
Please do not let me be humiliated;
do not let my enemies triumphantly rejoice over me!
25:3 Certainly none who rely on you will be humiliated.
Those who deal in treachery will be thwarted 905 and humiliated.
25:4 Make me understand your ways, O Lord!
Teach me your paths! 906
25:5 Guide me into your truth 907 and teach me.
For you are the God who delivers me;
on you I rely all day long.
25:6 Remember 908 your compassionate and faithful deeds, O Lord,
for you have always acted in this manner. 909
25:7 Do not hold against me 910 the sins of my youth 911 or my rebellious acts!
Because you are faithful to me, extend to me your favor, O Lord! 912
25:8 The Lord is both kind and fair; 913
that is why he teaches sinners the right way to live. 914
25:9 May he show 915 the humble what is right! 916
May he teach 917 the humble his way!
25:10 The Lord always proves faithful and reliable 918
to those who follow the demands of his covenant. 919
25:11 For the sake of your reputation, 920 O Lord,
forgive my sin, because it is great. 921
25:12 The Lord shows his faithful followers
the way they should live. 922
25:13 They experience his favor; 923
their descendants 924 inherit the land. 925
25:14 The Lord’s loyal followers receive his guidance, 926
and he reveals his covenantal demands to them. 927
25:15 I continually look to the Lord for help, 928
for he will free my feet from the enemy’s net. 929
25:16 Turn toward me and have mercy on me,
for I am alone 930 and oppressed!
25:17 Deliver me from my distress; 931
rescue me from my suffering! 932
25:18 See my pain and suffering!
Forgive all my sins! 933
25:19 Watch my enemies, for they outnumber me;
they hate me and want to harm me. 934
25:20 Protect me 935 and deliver me!
Please do not let me be humiliated,
for I have taken shelter in you!
25:21 May integrity and godliness protect me,
for I rely on you!
25:22 O God, rescue 936 Israel
from all their distress! 937
By David.
26:1 Vindicate me, O Lord,
for I have integrity, 939
and I trust in the Lord without wavering.
26:2 Examine me, O Lord, and test me!
Evaluate my inner thoughts and motives! 940
26:3 For I am ever aware of your faithfulness, 941
and your loyalty continually motivates me. 942
26:4 I do not associate 943 with deceitful men,
or consort 944 with those who are dishonest. 945
26:5 I hate the mob 946 of evil men,
and do not associate 947 with the wicked.
26:6 I maintain a pure lifestyle, 948
so I can appear before your altar, 949 O Lord,
and to tell about all your amazing deeds. 951
26:8 O Lord, I love the temple where you live, 952
the place where your splendor is revealed. 953
26:9 Do not sweep me away 954 with sinners,
or execute me along with violent people, 955
26:10 who are always ready to do wrong 956
or offer a bribe. 957
26:11 But I have integrity! 958
Rescue me 959 and have mercy on me!
and among the worshipers I will praise the Lord.
By David.
27:1 The Lord delivers and vindicates me! 962
I fear no one! 963
The Lord protects my life!
I am afraid of no one! 964
27:2 When evil men attack me 965
to devour my flesh, 966
when my adversaries and enemies attack me, 967
they stumble and fall. 968
27:3 Even when an army is deployed against me,
I do not fear. 969
Even when war is imminent, 970
I remain confident. 971
27:4 I have asked the Lord for one thing –
this is what I desire!
I want to live 972 in the Lord’s house 973 all the days of my life,
so I can gaze at the splendor 974 of the Lord
and contemplate in his temple.
27:5 He will surely 975 give me shelter 976 in the day of danger; 977
he will hide me in his home; 978
he will place me 979 on an inaccessible rocky summit. 980
27:6 Now I will triumph
over my enemies who surround me! 981
I will offer sacrifices in his dwelling place and shout for joy! 982
I will sing praises to the Lord!
27:7 Hear me, 983 O Lord, when I cry out!
Have mercy on me and answer me!
27:8 My heart tells me to pray to you, 984
and I do pray to you, O Lord. 985
Do not push your servant away in anger!
You are my deliverer! 987
Do not forsake or abandon me,
O God who vindicates me!
27:10 Even if my father and mother abandoned me, 988
the Lord would take me in. 989
27:11 Teach me how you want me to live; 990
lead me along a level path 991 because of those who wait to ambush me! 992
27:12 Do not turn me over to my enemies, 993
for false witnesses who want to destroy me testify against me. 994
27:13 Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living? 995
Be strong and confident! 997
Rely on the Lord!
By David.
28:1 To you, O Lord, I cry out!
My protector, 999 do not ignore me! 1000
If you do not respond to me, 1001
I will join 1002 those who are descending into the grave. 1003
28:2 Hear my plea for mercy when I cry out to you for help,
when I lift my hands 1004 toward your holy temple! 1005
28:3 Do not drag me away with evil men,
with those who behave wickedly, 1006
who talk so friendly to their neighbors, 1007
while they plan to harm them! 1008
28:4 Pay them back for their evil deeds!
Pay them back for what they do!
Punish them! 1009
28:5 For they do not understand the Lord’s actions,
or the way he carries out justice. 1010
The Lord 1011 will permanently demolish them. 1012
28:6 The Lord deserves praise, 1013
for he has heard my plea for mercy! 1014
28:7 The Lord strengthens and protects me; 1015
I trust in him with all my heart. 1016
I am rescued 1017 and my heart is full of joy; 1018
I will sing to him in gratitude. 1019
28:8 The Lord strengthens his people; 1020
he protects and delivers his chosen king. 1021
28:9 Deliver your people!
Empower 1022 the nation that belongs to you! 1023
Care for them like a shepherd and carry them in your arms 1024 at all times! 1025
A psalm of David.
29:1 Acknowledge the Lord, you heavenly beings, 1027
acknowledge the Lord’s majesty and power! 1028
29:2 Acknowledge the majesty of the Lord’s reputation! 1029
Worship the Lord in holy attire! 1030
29:3 The Lord’s shout is heard over the water; 1031
the majestic God thunders, 1032
the Lord appears over the surging water. 1033
29:4 The Lord’s shout is powerful, 1034
the Lord’s shout is majestic. 1035
29:5 The Lord’s shout breaks 1036 the cedars,
the Lord shatters 1037 the cedars of Lebanon. 1038
29:6 He makes Lebanon skip like a calf
and Sirion 1039 like a young ox. 1040
29:7 The Lord’s shout strikes 1041 with flaming fire. 1042
29:8 The Lord’s shout shakes 1043 the wilderness,
the Lord shakes the wilderness of Kadesh. 1044
29:9 The Lord’s shout bends 1045 the large trees 1046
and strips 1047 the leaves from the forests. 1048
Everyone in his temple says, “Majestic!” 1049
29:10 The Lord sits enthroned over the engulfing waters, 1050
the Lord sits enthroned 1051 as the eternal king.
29:11 The Lord gives 1052 his people strength; 1053
the Lord grants his people security. 1054
A psalm – a song used at the dedication of the temple; 1056 by David.
30:1 I will praise you, O Lord, for you lifted me up, 1057
and did not allow my enemies to gloat 1058 over me.
30:2 O Lord my God,
I cried out to you and you healed me. 1059
30:3 O Lord, you pulled me 1060 up from Sheol;
you rescued me from among those descending into the grave. 1061
30:4 Sing to the Lord, you faithful followers 1062 of his;
give thanks to his holy name. 1063
30:5 For his anger lasts only a brief moment,
and his good favor restores one’s life. 1064
One may experience sorrow during the night,
but joy arrives in the morning. 1065
30:6 In my self-confidence I said,
“I will never be upended.” 1066
30:7 O Lord, in your good favor you made me secure. 1067
Then you rejected me 1068 and I was terrified.
30:8 To you, O Lord, I cried out;
I begged the Lord for mercy: 1069
30:9 “What 1070 profit is there in taking my life, 1071
in my descending into the Pit? 1072
Can the dust of the grave 1073 praise you?
Can it declare your loyalty? 1074
30:10 Hear, O Lord, and have mercy on me!
O Lord, deliver me!” 1075
30:11 Then you turned my lament into dancing;
you removed my sackcloth and covered me with joy. 1076
30:12 So now 1077 my heart 1078 will sing to you and not be silent;
O Lord my God, I will always 1079 give thanks to you.
For the music director; a psalm of David.
31:1 In you, O Lord, I have taken shelter!
Never let me be humiliated!
Vindicate me by rescuing me! 1081
Quickly deliver me!
Be my protector and refuge, 1083
a stronghold where I can be safe! 1084
31:3 For you are my high ridge 1085 and my stronghold;
for the sake of your own reputation 1086 you lead me and guide me. 1087
31:4 You will free me 1088 from the net they hid for me,
for you are my place of refuge.
31:5 Into your hand I entrust my life; 1089
you will rescue 1090 me, O Lord, the faithful God.
31:6 I hate those who serve worthless idols, 1091
but I trust in the Lord.
31:7 I will be happy and rejoice in your faithfulness,
because you notice my pain
and you are aware of how distressed I am. 1092
31:8 You do not deliver me over to the power of the enemy;
you enable me to stand 1093 in a wide open place.
31:9 Have mercy on me, for I am in distress!
My eyes grow dim 1094 from suffering. 1095
I have lost my strength. 1096
31:10 For my life nears its end in pain;
my years draw to a close as I groan. 1097
My strength fails me because of 1098 my sin,
and my bones become brittle. 1099
31:11 Because of all my enemies, people disdain me; 1100
my neighbors are appalled by my suffering 1101 –
those who know me are horrified by my condition; 1102
those who see me in the street run away from me.
31:12 I am forgotten, like a dead man no one thinks about; 1103
I am regarded as worthless, like a broken jar. 1104
31:13 For I hear what so many are saying, 1105
the terrifying news that comes from every direction. 1106
When they plot together against me,
they figure out how they can take my life.
31:14 But I trust in you, O Lord!
I declare, “You are my God!”
31:15 You determine my destiny! 1107
Rescue me from the power of my enemies and those who chase me.
31:16 Smile 1108 on your servant!
Deliver me because of your faithfulness!
31:17 O Lord, do not let me be humiliated,
for I call out to you!
May evil men be humiliated!
May they go wailing to the grave! 1109
31:18 May lying lips be silenced –
lips 1110 that speak defiantly against the innocent 1111
with arrogance and contempt!
31:19 How great is your favor, 1112
which you store up for your loyal followers! 1113
In plain sight of everyone you bestow it on those who take shelter 1114 in you. 1115
31:20 You hide them with you, where they are safe from the attacks 1116 of men; 1117
you conceal them in a shelter, where they are safe from slanderous attacks. 1118
31:21 The Lord deserves praise 1119
for he demonstrated his amazing faithfulness to me when I was besieged by enemies. 1120
31:22 I jumped to conclusions and said, 1121
“I am cut off from your presence!” 1122
But you heard my plea for mercy when I cried out to you for help.
31:23 Love the Lord, all you faithful followers 1123 of his!
The Lord protects those who have integrity,
but he pays back in full the one who acts arrogantly. 1124
31:24 Be strong and confident, 1125
all you who wait on the Lord!
By David; a well-written song. 1127
32:1 How blessed 1128 is the one whose rebellious acts are forgiven, 1129
whose sin is pardoned! 1130
32:2 How blessed is the one 1131 whose wrongdoing the Lord does not punish, 1132
in whose spirit there is no deceit. 1133
32:3 When I refused to confess my sin, 1134
my whole body wasted away, 1135
while I groaned in pain all day long.
32:4 For day and night you tormented me; 1136
you tried to destroy me 1137 in the intense heat 1138 of summer. 1139 (Selah)
32:5 Then I confessed my sin;
I no longer covered up my wrongdoing.
I said, “I will confess 1140 my rebellious acts to the Lord.”
And then you forgave my sins. 1141 (Selah)
32:6 For this reason every one of your faithful followers 1142 should pray to you
while there is a window of opportunity. 1143
Certainly 1144 when the surging water 1145 rises,
it will not reach them. 1146
32:7 You are my hiding place;
you protect me from distress.
You surround me with shouts of joy from those celebrating deliverance. 1147 (Selah)
32:8 I will instruct and teach you 1148 about how you should live. 1149
I will advise you as I look you in the eye. 1150
32:9 Do not be 1151 like an unintelligent horse or mule, 1152
which will not obey you
unless they are controlled by a bridle and bit. 1153
32:10 An evil person suffers much pain, 1154
but the Lord’s faithfulness overwhelms the one who trusts in him. 1155
32:11 Rejoice in the Lord and be happy, you who are godly!
Shout for joy, all you who are morally upright! 1156
33:1 You godly ones, shout for joy because of the Lord!
It is appropriate for the morally upright to offer him praise.
33:2 Give thanks to the Lord with the harp!
Sing to him to the accompaniment of a ten-stringed instrument!
33:3 Sing to him a new song! 1158
Play skillfully as you shout out your praises to him! 1159
33:4 For 1160 the Lord’s decrees 1161 are just, 1162
and everything he does is fair. 1163
33:5 The Lord promotes 1164 equity and justice;
the Lord’s faithfulness extends throughout the earth. 1165
33:6 By the Lord’s decree 1166 the heavens were made;
by a mere word from his mouth all the stars in the sky were created. 1167
33:7 He piles up the water of the sea; 1168
he puts the oceans 1169 in storehouses.
33:8 Let the whole earth fear 1170 the Lord!
Let all who live in the world stand in awe of him!
33:9 For he spoke, and it 1171 came into existence,
he issued the decree, 1172 and it stood firm.
33:10 The Lord frustrates 1173 the decisions of the nations;
he nullifies the plans 1174 of the peoples.
33:11 The Lord’s decisions stand forever;
his plans abide throughout the ages. 1175
33:12 How blessed 1176 is the nation whose God is the Lord,
the people whom he has chosen to be his special possession. 1177
33:13 The Lord watches 1178 from heaven;
he sees all people. 1179
33:14 From the place where he lives he looks carefully
at all the earth’s inhabitants.
33:15 He is the one who forms every human heart, 1180
and takes note of all their actions.
33:16 No king is delivered by his vast army;
a warrior is not saved by his great might.
33:17 A horse disappoints those who trust in it for victory; 1181
despite its great strength, it cannot deliver.
33:18 Look, the Lord takes notice of his loyal followers, 1182
those who wait for him to demonstrate his faithfulness 1183
33:19 by saving their lives from death 1184
and sustaining them during times of famine. 1185
33:20 We 1186 wait for the Lord;
he is our deliverer 1187 and shield. 1188
33:21 For our hearts rejoice in him,
for we trust in his holy name.
33:22 May we experience your faithfulness, O Lord, 1189
for 1190 we wait for you.
Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. 1192
34:1 I will praise 1193 the Lord at all times;
my mouth will continually praise him. 1194
34:2 I will boast 1195 in the Lord;
let the oppressed hear and rejoice! 1196
34:3 Magnify the Lord with me!
Let’s praise 1197 his name together!
34:4 I sought the Lord’s help 1198 and he answered me;
he delivered me from all my fears.
34:5 Those who look to him for help are happy;
their faces are not ashamed. 1199
34:6 This oppressed man cried out and the Lord heard;
he saved him 1200 from all his troubles.
34:7 The Lord’s angel camps around
the Lord’s 1201 loyal followers 1202 and delivers them. 1203
34:8 Taste 1204 and see that the Lord is good!
How blessed 1205 is the one 1206 who takes shelter in him! 1207
34:9 Remain loyal to 1208 the Lord, you chosen people of his, 1209
for his loyal followers 1210 lack nothing!
34:10 Even young lions sometimes lack food and are hungry,
but those who seek the Lord lack no good thing.
34:11 Come children! Listen to me!
I will teach you what it means to fear the Lord. 1211
34:12 Do you want to really live? 1212
Would you love to live a long, happy life? 1213
34:13 Then make sure you don’t speak evil words 1214
or use deceptive speech! 1215
34:14 Turn away from evil and do what is right! 1216
Strive for peace and promote it! 1217
34:15 The Lord pays attention to the godly
and hears their cry for help. 1218
34:16 But the Lord opposes evildoers
and wipes out all memory of them from the earth. 1219
34:17 The godly 1220 cry out and the Lord hears;
he saves them from all their troubles. 1221
34:18 The Lord is near the brokenhearted;
he delivers 1222 those who are discouraged. 1223
34:19 The godly 1224 face many dangers, 1225
but the Lord saves 1226 them 1227 from each one of them.
34:20 He protects 1228 all his bones; 1229
not one of them is broken. 1230
34:21 Evil people self-destruct; 1231
those who hate the godly are punished. 1232
34:22 The Lord rescues his servants; 1233
all who take shelter in him escape punishment. 1234
By David.
35:1 O Lord, fight 1236 those who fight with me!
Attack those who attack me!
35:2 Grab your small shield and large shield, 1237
and rise up to help me!
35:3 Use your spear and lance 1238 against 1239 those who chase me!
Assure me with these words: 1240 “I am your deliverer!”
35:4 May those who seek my life be embarrassed and humiliated!
May those who plan to harm me be turned back and ashamed! 1241
35:5 May they be 1242 like wind-driven chaff,
as the Lord’s angel 1243 attacks them! 1244
35:6 May their path be 1245 dark and slippery,
as the Lord’s angel chases them!
35:7 I did not harm them, but they hid a net to catch me
and dug a pit to trap me. 1246
35:8 Let destruction take them by surprise! 1247
Let the net they hid catch them!
Let them fall into destruction! 1248
35:9 Then I will rejoice in the Lord
and be happy because of his deliverance. 1249
35:10 With all my strength I will say, 1250
“O Lord, who can compare to you?
You rescue 1251 the oppressed from those who try to overpower them; 1252
the oppressed and needy from those who try to rob them.” 1253
35:11 Violent men perjure themselves, 1254
and falsely accuse me. 1255
35:12 They repay me evil for the good I have done; 1256
I am overwhelmed with sorrow. 1257
35:13 When they were sick, I wore sackcloth, 1258
and refrained from eating food. 1259
(If I am lying, may my prayers go unanswered!) 1260
35:14 I mourned for them as I would for a friend or my brother. 1261
I bowed down 1262 in sorrow as if I were mourning for my mother. 1263
35:15 But when I stumbled, they rejoiced and gathered together;
they gathered together to ambush me. 1264
They tore at me without stopping to rest. 1265
35:16 When I tripped, they taunted me relentlessly, 1266
and tried to bite me. 1267
35:17 O Lord, how long are you going to just stand there and watch this? 1268
Rescue 1269 me 1270 from their destructive attacks;
guard my life 1271 from the young lions!
35:18 Then I will give you thanks in the great assembly; 1272
I will praise you before a large crowd of people! 1273
35:19 Do not let those who are my enemies for no reason 1274 gloat 1275 over me!
Do not let those who hate me without cause carry out their wicked schemes! 1276
35:20 For they do not try to make peace with others, 1277
but plan ways to deceive those who are unsuspecting. 1278
35:21 They are ready to devour me; 1279
they say, “Aha! Aha! We’ve got you!” 1280
35:22 But you take notice, 1281 Lord!
O Lord, do not remain far away from me!
35:23 Rouse yourself, wake up 1282 and vindicate me! 1283
My God and Lord, defend my just cause! 1284
35:24 Vindicate me by your justice, O Lord my God!
Do not let them gloat 1285 over me!
35:25 Do not let them say to themselves, 1286 “Aha! We have what we wanted!” 1287
Do not let them say, “We have devoured him!”
35:26 May those who want to harm me be totally embarrassed and ashamed! 1288
May those who arrogantly taunt me be covered with shame and humiliation! 1289
35:27 May those who desire my vindication shout for joy and rejoice!
May they continually say, 1290 “May the Lord be praised, 1291 for he wants his servant to be secure.” 1292
35:28 Then I will tell others about your justice, 1293
and praise you all day long. 1294
For the music director; written by the Lord’s servant, David; an oracle. 1296
36:1 An evil man is rebellious to the core. 1297
He does not fear God, 1298
36:2 for he is too proud
to recognize and give up his sin. 1299
36:3 The words he speaks are sinful and deceitful;
he does not care about doing what is wise and right. 1300
36:4 He plans ways to sin while he lies in bed;
he is committed to a sinful lifestyle; 1301
he does not reject what is evil. 1302
36:5 O Lord, your loyal love reaches to the sky; 1303
your faithfulness to the clouds. 1304
36:6 Your justice is like the highest mountains, 1305
your fairness like the deepest sea;
you preserve 1306 mankind and the animal kingdom. 1307
36:7 How precious 1308 is your loyal love, O God!
The human race finds shelter under your wings. 1309
36:8 They are filled with food from your house,
and you allow them to drink from the river of your delicacies.
36:9 For you are the one who gives
and sustains life. 1310
36:10 Extend 1311 your loyal love to your faithful followers, 1312
and vindicate 1313 the morally upright! 1314
36:11 Do not let arrogant men overtake me,
or let evil men make me homeless! 1315
36:12 I can see the evildoers! They have fallen! 1316
They have been knocked down and are unable to get up! 1317
By David.
37:1 Do not fret 1319 when wicked men seem to succeed! 1320
Do not envy evildoers!
37:2 For they will quickly dry up like grass,
and wither away like plants. 1321
37:3 Trust in the Lord and do what is right!
Settle in the land and maintain your integrity! 1322
37:4 Then you will take delight in the Lord, 1323
and he will answer your prayers. 1324
37:5 Commit your future to the Lord! 1325
Trust in him, and he will act on your behalf. 1326
37:6 He will vindicate you in broad daylight,
and publicly defend your just cause. 1327
37:7 Wait patiently for the Lord! 1328
Wait confidently 1329 for him!
Do not fret over the apparent success of a sinner, 1330
a man who carries out wicked schemes!
37:8 Do not be angry and frustrated! 1331
Do not fret! That only leads to trouble!
37:9 Wicked men 1332 will be wiped out, 1333
but those who rely on the Lord are the ones who will possess the land. 1334
37:10 Evil men will soon disappear; 1335
you will stare at the spot where they once were, but they will be gone. 1336
37:11 But the oppressed will possess the land
and enjoy great prosperity. 1337
37:12 Evil men plot against the godly 1338
and viciously attack them. 1339
37:13 The Lord laughs in disgust 1340 at them,
for he knows that their day is coming. 1341
37:14 Evil men draw their swords
and prepare their bows,
to bring down 1342 the oppressed and needy,
and to slaughter those who are godly. 1343
37:15 Their swords will pierce 1344 their own hearts,
and their bows will be broken.
37:16 The little bit that a godly man owns is better than
the wealth of many evil men, 1345
37:17 for evil men will lose their power, 1346
but the Lord sustains 1347 the godly.
37:18 The Lord watches over the innocent day by day 1348
and they possess a permanent inheritance. 1349
37:19 They will not be ashamed when hard times come; 1350
when famine comes they will have enough to eat. 1351
37:20 But 1352 evil men will die;
the Lord’s enemies will be incinerated 1353 –
they will go up in smoke. 1354
37:21 Evil men borrow, but do not repay their debt,
but the godly show compassion and are generous. 1355
37:22 Surely 1356 those favored by the Lord 1357 will possess the land,
but those rejected 1358 by him will be wiped out. 1359
37:23 The Lord grants success to the one
whose behavior he finds commendable. 1360
37:24 Even if 1361 he trips, he will not fall headlong, 1362
for the Lord holds 1363 his hand.
37:25 I was once young, now I am old.
I have never seen a godly man abandoned,
or his children 1364 forced to search for food. 1365
37:26 All day long he shows compassion and lends to others, 1366
and his children 1367 are blessed.
37:27 Turn away from evil! Do what is right! 1368
Then you will enjoy lasting security. 1369
37:28 For the Lord promotes 1370 justice,
and never abandons 1371 his faithful followers.
They are permanently secure, 1372
but the children 1373 of evil men are wiped out. 1374
37:29 The godly will possess the land
and will dwell in it permanently.
37:30 The godly speak wise words
and promote justice. 1375
37:31 The law of their God controls their thinking; 1376
their 1377 feet do not slip.
37:32 Evil men set an ambush for the godly
and try to kill them. 1378
37:33 But the Lord does not surrender the godly,
or allow them to be condemned in a court of law. 1379
37:34 Rely 1380 on the Lord! Obey his commands! 1381
Then he will permit you 1382 to possess the land;
you will see the demise of evil men. 1383
37:35 I have seen ruthless evil men 1384
growing in influence, like a green tree grows in its native soil. 1385
37:36 But then one passes by, and suddenly they have disappeared! 1386
I looked for them, but they could not be found.
37:37 Take note of the one who has integrity! Observe the godly! 1387
For the one who promotes peace has a future. 1388
37:38 Sinful rebels are totally destroyed; 1389
evil men have no future. 1390
37:39 But the Lord delivers the godly; 1391
he protects them in times of trouble. 1392
37:40 The Lord helps them and rescues them;
he rescues them from evil men and delivers them, 1393
for they seek his protection.
A psalm of David, written to get God’s attention. 1395
38:1 O Lord, do not continue to rebuke me in your anger!
Do not continue to punish me in your raging fury! 1396
38:2 For your arrows pierce 1397 me,
and your hand presses me down. 1398
38:3 My whole body is sick because of your judgment; 1399
I am deprived of health because of my sin. 1400
38:4 For my sins overwhelm me; 1401
like a heavy load, they are too much for me to bear.
38:5 My wounds 1402 are infected and starting to smell, 1403
because of my foolish sins. 1404
38:6 I am dazed 1405 and completely humiliated; 1406
all day long I walk around mourning.
38:7 For I am overcome with shame 1407
and my whole body is sick. 1408
38:8 I am numb with pain and severely battered; 1409
I groan loudly because of the anxiety I feel. 1410
38:9 O Lord, you understand my heart’s desire; 1411
my groaning is not hidden from you.
38:10 My heart beats quickly;
my strength leaves me;
I can hardly see. 1412
38:11 Because of my condition, 1413 even my friends and acquaintances keep their distance; 1414
my neighbors stand far away. 1415
38:12 Those who seek my life try to entrap me; 1416
those who want to harm me speak destructive words;
all day long they say deceitful things.
38:13 But I am like a deaf man – I hear nothing;
I am like a mute who cannot speak. 1417
38:14 I am like a man who cannot hear
and is incapable of arguing his defense. 1418
38:15 Yet 1419 I wait for you, O Lord!
You will respond, O Lord, my God!
38:16 I have prayed for deliverance, because otherwise they will gloat over me; 1420
when my foot slips they will arrogantly taunt me. 1421
38:17 For I am about to stumble,
and I am in constant pain. 1422
38:18 Yes, 1423 I confess my wrongdoing,
and I am concerned about my sins.
38:19 But those who are my enemies for no reason are numerous; 1424
those who hate me without cause outnumber me. 1425
38:20 They repay me evil for the good I have done;
though I have tried to do good to them, they hurl accusations at me. 1426
38:21 Do not abandon me, O Lord!
My God, do not remain far away from me!
38:22 Hurry and help me, 1427 O Lord, my deliverer!
For the music director, Jeduthun; a psalm of David.
39:1 I decided, 1429 “I will watch what I say
and make sure I do not sin with my tongue. 1430
I will put a muzzle over my mouth
while in the presence of an evil man.” 1431
I held back the urge to speak. 1433
My frustration grew; 1434
39:3 my anxiety intensified. 1435
As I thought about it, I became impatient. 1436
Finally I spoke these words: 1437
39:4 “O Lord, help me understand my mortality
and the brevity of life! 1438
Let me realize how quickly my life will pass! 1439
39:5 Look, you make my days short-lived, 1440
and my life span is nothing from your perspective. 1441
Surely all people, even those who seem secure, are nothing but vapor. 1442
39:6 Surely people go through life as mere ghosts. 1443
Surely they accumulate worthless wealth
without knowing who will eventually haul it away.” 1444
39:7 But now, O Lord, upon what am I relying?
You are my only hope! 1445
39:8 Deliver me from all my sins of rebellion!
Do not make me the object of fools’ insults!
39:9 I am silent and cannot open my mouth
because of what you have done. 1446
39:10 Please stop wounding me! 1447
You have almost beaten me to death! 1448
39:11 You severely discipline people for their sins; 1449
like a moth you slowly devour their strength. 1450
Surely all people are a mere vapor. (Selah)
39:12 Hear my prayer, O Lord!
Listen to my cry for help!
Do not ignore my sobbing! 1451
For I am dependent on you, like one residing outside his native land;
I am at your mercy, just as all my ancestors were. 1452
39:13 Turn your angry gaze away from me, so I can be happy
before I pass away. 1453
For the music director; By David, a psalm.
40:1 I relied completely 1455 on the Lord,
and he turned toward me
and heard my cry for help.
40:2 He lifted me out of the watery pit, 1456
out of the slimy mud. 1457
He placed my feet on a rock
and gave me secure footing. 1458
40:3 He gave me reason to sing a new song, 1459
praising our God. 1460
May many see what God has done,
so that they might swear allegiance to him and trust in the Lord! 1461
40:4 How blessed 1462 is the one 1463 who trusts in the Lord 1464
and does not seek help from 1465 the proud or from liars! 1466
40:5 O Lord, my God, you have accomplished many things;
you have done amazing things and carried out your purposes for us. 1467
No one can thwart you! 1468
I want to declare them and talk about them,
but they are too numerous to recount! 1469
40:6 Receiving sacrifices and offerings are not your primary concern. 1470
You make that quite clear to me! 1471
You do not ask for burnt sacrifices and sin offerings.
40:7 Then I say,
“Look! I come!
What is written in the scroll pertains to me. 1472
40:8 I want to do what pleases you, 1473 my God.
Your law dominates my thoughts.” 1474
40:9 I have told the great assembly 1475 about your justice. 1476
Look! I spare no words! 1477
O Lord, you know this is true.
40:10 I have not failed to tell about your justice; 1478
I spoke about your reliability and deliverance;
I have not neglected to tell the great assembly about your loyal love and faithfulness. 1479
40:11 O Lord, you do not withhold 1480 your compassion from me.
May your loyal love and faithfulness continually protect me! 1481
40:12 For innumerable dangers 1482 surround me.
My sins overtake me
so I am unable to see;
they outnumber the hairs of my head
so my strength fails me. 1483
40:13 Please be willing, O Lord, to rescue me!
O Lord, hurry and help me! 1484
40:14 May those who are trying to snatch away my life
be totally embarrassed and ashamed! 1485
May those who want to harm me
be turned back and ashamed! 1486
40:15 May those who say to me, “Aha! Aha!”
be humiliated 1487 and disgraced! 1488
40:16 May all those who seek you be happy and rejoice in you!
May those who love to experience 1489 your deliverance say continually, 1490
“May the Lord be praised!” 1491
40:17 I am oppressed and needy! 1492
May the Lord pay attention to me! 1493
You are my helper and my deliverer!
O my God, do not delay!
For the music director; a psalm of David.
41:1 How blessed 1495 is the one who treats the poor properly! 1496
When trouble comes, 1497 the Lord delivers him. 1498
41:2 May the Lord protect him and save his life! 1499
May he be blessed 1500 in the land!
Do not turn him over 1501 to his enemies! 1502
41:3 The Lord supports 1503 him on his sickbed;
you completely heal him from his illness. 1504
“O Lord, have mercy on me!
Heal me, for I have sinned against you!
41:5 My enemies ask this cruel question about me, 1506
‘When will he finally die and be forgotten?’ 1507
41:6 When someone comes to visit, 1508 he pretends to be friendly; 1509
he thinks of ways to defame me, 1510
and when he leaves he slanders me. 1511
41:7 All who hate me whisper insults about me to one another; 1512
they plan ways to harm me.
‘An awful disease 1514 overwhelms him, 1515
and now that he is bed-ridden he will never recover.’ 1516
41:9 Even my close friend 1517 whom I trusted,
he who shared meals with me, has turned against me. 1518
41:10 As for you, O Lord, have mercy on me and raise me up,
so I can pay them back!” 1519
41:11 By this 1520 I know that you are pleased with me,
for my enemy does 1521 not triumph 1522 over me.
41:12 As for me, you uphold 1523 me because of my integrity; 1524
you allow 1525 me permanent access to your presence. 1526
41:13 The Lord God of Israel deserves praise 1527
in the future and forevermore! 1528
We agree! We agree! 1529
Book 2
(Psalms 42-72)
For the music director; a well-written song 1531 by the Korahites.
42:1 As a deer 1532 longs 1533 for streams of water,
so I long 1534 for you, O God!
for the living God.
I say, 1536 “When will I be able to go and appear in God’s presence?” 1537
42:3 I cannot eat, I weep day and night; 1538
all day long they say to me, 1539 “Where is your God?”
42:4 I will remember and weep! 1540
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. 1541
42:5 Why are you depressed, 1542 O my soul? 1543
Why are you upset? 1544
Wait for God!
For I will again give thanks
to my God for his saving intervention. 1545
so I will pray to you while I am trapped here in the region of the upper Jordan, 1547
from Hermon, 1548 from Mount Mizar. 1549
42:7 One deep stream calls out to another 1550 at the sound of your waterfalls; 1551
all your billows and waves overwhelm me. 1552
42:8 By day the Lord decrees his loyal love, 1553
and by night he gives me a song, 1554
a prayer 1555 to the living God.
42:9 I will pray 1556 to God, my high ridge: 1557
“Why do you ignore 1558 me?
Why must I walk around mourning 1559
because my enemies oppress me?”
42:10 My enemies’ taunts cut into me to the bone, 1560
as they say to me all day long, “Where is your God?” 1561
42:11 Why are you depressed, 1562 O my soul? 1563
Why are you upset? 1564
Wait for God!
For I will again give thanks
to my God for his saving intervention. 1565
43:1 Vindicate me, O God!
Fight for me 1567 against an ungodly nation!
Deliver me 1568 from deceitful and evil men! 1569
43:2 For you are the God who shelters me. 1570
Why do you reject me? 1571
Why must I walk around 1572 mourning 1573
because my enemies oppress me?
43:3 Reveal 1574 your light 1575 and your faithfulness!
They will lead me, 1576
they will escort 1577 me back to your holy hill, 1578
and to the place where you live. 1579
43:4 Then I will go 1580 to the altar of God,
to the God who gives me ecstatic joy, 1581
so that I express my thanks to you, 1582 O God, my God, with a harp.
43:5 Why are you depressed, 1583 O my soul? 1584
Why are you upset? 1585
Wait for God!
For I will again give thanks
to my God for his saving intervention. 1586
For the music director; by the Korahites, a well-written song. 1588
44:1 O God, we have clearly heard; 1589
our ancestors 1590 have told us
what you did 1591 in their days,
in ancient times. 1592
44:2 You, by your power, 1593 defeated nations and settled our fathers on their land; 1594
you crushed 1595 the people living there 1596 and enabled our ancestors to occupy it. 1597
44:3 For they did not conquer 1598 the land by their swords,
and they did not prevail by their strength, 1599
but rather by your power, 1600 strength 1601 and good favor, 1602
for you were partial to 1603 them.
44:4 You are my 1604 king, O God!
Decree 1605 Jacob’s 1606 deliverance!
44:5 By your power 1607 we will drive back 1608 our enemies;
by your strength 1609 we will trample down 1610 our foes! 1611
44:6 For I do not trust in my bow,
and I do not prevail by my sword.
44:7 For you deliver 1612 us from our enemies;
you humiliate 1613 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 1614 you rejected and embarrassed us!
You did not go into battle with our armies. 1615
44:10 You made us retreat 1616 from the enemy.
Those who hate us take whatever they want from us. 1617
44:11 You handed us 1618 over like sheep to be eaten;
you scattered us among the nations.
44:12 You sold 1619 your people for a pittance; 1620
you did not ask a high price for them. 1621
44:13 You made us 1622 an object of disdain to our neighbors;
those who live on our borders taunt and insult us. 1623
44:14 You made us 1624 an object of ridicule 1625 among the nations;
foreigners treat us with contempt. 1626
44:15 All day long I feel humiliated 1627
and am overwhelmed with shame, 1628
44:16 before the vindictive enemy
who ridicules and insults me. 1629
44:17 All this has happened to us, even though we have not rejected you 1630
or violated your covenant with us. 1631
44:18 We have not been unfaithful, 1632
nor have we disobeyed your commands. 1633
44:19 Yet you have battered us, leaving us a heap of ruins overrun by wild dogs; 1634
you have covered us with darkness. 1635
44:20 If we had rejected our God, 1636
and spread out our hands in prayer to another god, 1637
44:21 would not God discover it,
for he knows 1638 one’s thoughts? 1639
44:22 Yet because of you 1640 we are killed all day long;
we are treated like 1641 sheep at the slaughtering block. 1642
44:23 Rouse yourself! Why do you sleep, O Lord?
Wake up! 1643 Do not reject us forever!
44:24 Why do you look the other way, 1644
and ignore 1645 the way we are oppressed and mistreated? 1646
44:25 For we lie in the dirt,
with our bellies pressed to the ground. 1647
44:26 Rise up and help us!
Rescue us 1648 because of your loyal love!
For the music director; according to the tune of “Lilies;” 1650 by the Korahites, a well-written poem, 1651 a love song.
45:1 My heart is stirred by a beautiful song. 1652
I say, “I have composed this special song 1653 for the king;
my tongue is as skilled as the stylus of an experienced scribe.” 1654
45:2 You are the most handsome of all men! 1655
You speak in an impressive and fitting manner! 1656
For this reason 1657 God grants you continual blessings. 1658
45:3 Strap your sword to your thigh, O warrior! 1659
Appear in your majestic splendor! 1660
45:4 Appear in your majesty and be victorious! 1661
Ride forth for the sake of what is right, 1662
on behalf of justice! 1663
Then your right hand will accomplish mighty acts! 1664
45:5 Your arrows are sharp
and penetrate the hearts of the king’s enemies.
Nations fall at your feet. 1665
45:6 Your throne, 1666 O God, is permanent. 1667
The scepter 1668 of your kingdom is a scepter of justice.
45:7 You love 1669 justice and hate evil. 1670
For this reason God, your God 1671 has anointed you 1672
with the oil of joy, 1673 elevating you above your companions. 1674
45:8 All your garments are perfumed with 1675 myrrh, aloes, and cassia.
From the luxurious palaces 1676 comes the music of stringed instruments that makes you happy. 1677
45:9 Princesses 1678 are among your honored guests, 1679
your bride 1680 stands at your right hand, wearing jewelry made with gold from Ophir. 1681
45:10 Listen, O princess! 1682
Observe and pay attention! 1683
Forget your homeland 1684 and your family! 1685
45:11 Then 1686 the king will be attracted by 1687 your beauty.
After all, he is your master! Submit 1688 to him! 1689
45:12 Rich people from Tyre 1690
will seek your favor by bringing a gift. 1691
45:13 The princess 1692 looks absolutely magnificent, 1693
decked out in pearls and clothed in a brocade trimmed with gold. 1694
45:14 In embroidered robes she is escorted to the king.
Her attendants, the maidens of honor who follow her,
are led before you. 1695
45:15 They are bubbling with joy as they walk in procession
and enter the royal palace. 1696
45:16 Your 1697 sons will carry 1698 on the dynasty of your ancestors; 1699
you will make them princes throughout the land.
45:17 I will proclaim your greatness through the coming years, 1700
then the nations will praise you 1701 forever.
For the music director; by the Korahites; according to the alamoth style; 1703 a song.
46:1 God is our strong refuge; 1704
he is truly our helper in times of trouble. 1705
46:2 For this reason we do not fear 1706 when the earth shakes, 1707
and the mountains tumble into the depths of the sea, 1708
46:3 when its waves 1709 crash 1710 and foam,
and the mountains shake 1711 before the surging sea. 1712 (Selah)
46:4 The river’s channels bring joy to the city of God, 1713
the special, holy dwelling place of 1714 the sovereign One. 1715
46:5 God lives within it, 1716 it cannot be moved. 1717
God rescues it 1718 at the break of dawn. 1719
46:6 Nations are in uproar, kingdoms are overthrown. 1720
God 1721 gives a shout, 1722 the earth dissolves. 1723
46:7 The Lord who commands armies is on our side! 1724
The God of Jacob 1725 is our protector! 1726 (Selah)
46:8 Come! Witness the exploits 1727 of the Lord,
who brings devastation to the earth! 1728
46:9 He brings an end to wars throughout the earth; 1729
he shatters 1730 the bow and breaks 1731 the spear;
he burns 1732 the shields with fire. 1733
46:10 He says, 1734 “Stop your striving and recognize 1735 that I am God!
I will be exalted 1736 over 1737 the nations! I will be exalted over 1738 the earth!”
46:11 The Lord who commands armies is on our side! 1739
The God of Jacob 1740 is our protector! 1741 (Selah)
For the music director; by the Korahites; a psalm.
47:1 All you nations, clap your hands!
Shout out to God in celebration! 1743
47:2 For the sovereign Lord 1744 is awe-inspiring; 1745
he is the great king who rules the whole earth! 1746
47:3 He subdued nations beneath us 1747
and countries 1748 under our feet.
47:4 He picked out for us a special land 1749
to be a source of pride for 1750 Jacob, 1751 whom he loves. 1752 (Selah)
47:5 God has ascended his throne 1753 amid loud shouts; 1754
the Lord has ascended his throne amid the blaring of ram’s horns. 1755
47:6 Sing to God! Sing!
Sing to our king! Sing!
47:7 For God is king of the whole earth!
Sing a well-written song! 1756
47:8 God reigns 1757 over the nations!
God sits on his holy throne!
47:9 The nobles of the nations assemble,
along with the people of the God of Abraham, 1758
for God has authority over the rulers 1759 of the earth.
He is highly exalted! 1760
A song, a psalm by the Korahites.
48:1 The Lord is great and certainly worthy of praise
in the city of our God, 1762 his holy hill.
48:2 It is lofty and pleasing to look at, 1763
a source of joy to the whole earth. 1764
Mount Zion resembles the peaks of Zaphon; 1765
it is the city of the great king.
48:3 God is in its fortresses;
he reveals himself as its defender. 1766
48:4 For 1767 look, the kings assemble; 1768
they advance together.
48:5 As soon as they see, 1769 they are shocked; 1770
they are terrified, they quickly retreat. 1771
48:6 Look at them shake uncontrollably, 1772
like a woman writhing in childbirth. 1773
48:7 With an east wind
you shatter 1774 the large ships. 1775
48:8 We heard about God’s mighty deeds, now we have seen them, 1776
in the city of the Lord, the invincible Warrior, 1777
in the city of our God.
God makes it permanently secure. 1778 (Selah)
48:9 We reflect on your loyal love, O God,
within your temple.
48:10 The praise you receive as far away as the ends of the earth
is worthy of your reputation, O God. 1779
You execute justice! 1780
48:11 Mount Zion rejoices;
the towns 1781 of Judah are happy, 1782
because of your acts of judgment. 1783
48:12 Walk around 1784 Zion! Encircle it!
Count its towers!
48:13 Consider its defenses! 1785
Walk through 1786 its fortresses,
so you can tell the next generation about it! 1787
48:14 For God, our God, is our defender forever! 1788
For the music director, a psalm by the Korahites.
49:1 Listen to this, all you nations!
Pay attention, all you inhabitants of the world! 1792
49:2 Pay attention, all you people, 1793
both rich and poor!
49:3 I will declare a wise saying; 1794
I will share my profound thoughts. 1795
49:4 I will learn a song that imparts wisdom;
I will then sing my insightful song to the accompaniment of a harp. 1796
49:5 Why should I be afraid in times of trouble, 1797
when the sinful deeds of deceptive men threaten to overwhelm me? 1798
49:6 They trust 1799 in their wealth
and boast 1800 in their great riches.
49:7 Certainly a man cannot rescue his brother; 1801
he cannot pay God an adequate ransom price 1802
49:8 (the ransom price for a human life 1803 is too high,
and people go to their final destiny), 1804
49:9 so that he might continue to live 1805 forever
and not experience death. 1806
49:10 Surely 1807 one sees 1808 that even wise people die; 1809
fools and spiritually insensitive people all pass away 1810
and leave their wealth to others. 1811
49:11 Their grave becomes their permanent residence,
their eternal dwelling place. 1812
They name their lands after themselves, 1813
49:12 but, despite their wealth, people do not last, 1814
they are like animals 1815 that perish. 1816
49:13 This is the destiny of fools, 1817
and of those who approve of their philosophy. 1818 (Selah)
49:14 They will travel to Sheol like sheep, 1819
with death as their shepherd. 1820
The godly will rule 1821 over them when the day of vindication dawns; 1822
Sheol will consume their bodies and they will no longer live in impressive houses. 1823
49:15 But 1824 God will rescue 1825 my life 1826 from the power 1827 of Sheol;
certainly 1828 he will pull me to safety. 1829 (Selah)
49:16 Do not be afraid when a man becomes rich 1830
and his wealth multiplies! 1831
49:17 For he will take nothing with him when he dies;
his wealth will not follow him down into the grave. 1832
49:18 He pronounces this blessing on himself while he is alive:
“May men praise you, for you have done well!”
49:19 But he will join his ancestors; 1833
they will never again see the light of day. 1834
49:20 Wealthy people do not understand; 1835
they are like animals 1836 that perish. 1837
A psalm by Asaph.
50:1 El, God, the Lord 1839 speaks,
and summons the earth to come from the east and west. 1840
50:2 From Zion, the most beautiful of all places, 1841
God comes in splendor. 1842
50:3 Our God approaches and is not silent; 1843
consuming fire goes ahead of him
and all around him a storm rages. 1844
50:4 He summons the heavens above,
as well as the earth, so that he might judge his people. 1845
“Assemble my covenant people before me, 1847
those who ratified a covenant with me by sacrifice!” 1848
50:6 The heavens declare his fairness, 1849
for God is judge. 1850 (Selah)
“Listen my people! I am speaking!
Listen Israel! I am accusing you! 1852
I am God, your God!
50:8 I am not condemning 1853 you because of your sacrifices,
or because of your burnt sacrifices that you continually offer me. 1854
50:9 I do not need to take 1855 a bull from your household
or goats from your sheepfolds.
50:10 For every wild animal in the forest belongs to me,
as well as the cattle that graze on a thousand hills. 1856
50:11 I keep track of 1857 every bird in the hills,
and the insects 1858 of the field are mine.
50:12 Even if I were hungry, I would not tell you,
for the world and all it contains belong to me.
50:13 Do I eat the flesh of bulls?
Do I drink the blood of goats? 1859
50:14 Present to God a thank-offering!
Repay your vows to the sovereign One! 1860
50:15 Pray to me when you are in trouble! 1861
I will deliver you, and you will honor me!” 1862
50:16 God says this to the evildoer: 1863
“How can you declare my commands,
and talk about my covenant? 1864
50:17 For you hate instruction
and reject my words. 1865
50:18 When you see a thief, you join him; 1866
you associate with men who are unfaithful to their wives. 1867
50:19 You do damage with words, 1868
and use your tongue to deceive. 1869
50:20 You plot against your brother; 1870
you slander your own brother. 1871
50:21 When you did these things, I was silent, 1872
so you thought I was exactly like you. 1873
But now I will condemn 1874 you
and state my case against you! 1875
50:22 Carefully consider this, you who reject God! 1876
Otherwise I will rip you to shreds 1877
and no one will be able to rescue you.
50:23 Whoever presents a thank-offering honors me. 1878
To whoever obeys my commands, I will reveal my power to deliver.” 1879
For the music director; a psalm of David, written when Nathan the prophet confronted him after David’s affair with Bathsheba. 1881
51:1 Have mercy on me, O God, because of 1882 your loyal love!
Because of 1883 your great compassion, wipe away my rebellious acts! 1884
51:2 Wash away my wrongdoing! 1885
Cleanse me of my sin! 1886
51:3 For I am aware of 1887 my rebellious acts;
I am forever conscious of my sin. 1888
51:4 Against you – you above all 1889 – I have sinned;
I have done what is evil in your sight.
So 1890 you are just when you confront me; 1891
you are right when you condemn me. 1892
51:5 Look, I was guilty of sin from birth,
a sinner the moment my mother conceived me. 1893
51:6 Look, 1894 you desire 1895 integrity in the inner man; 1896
you want me to possess wisdom. 1897
51:7 Sprinkle me 1898 with water 1899 and I will be pure; 1900
wash me 1901 and I will be whiter than snow. 1902
51:8 Grant me the ultimate joy of being forgiven! 1903
May the bones 1904 you crushed rejoice! 1905
51:9 Hide your face 1906 from my sins!
Wipe away 1907 all my guilt!
51:10 Create for me a pure heart, O God! 1908
Renew a resolute spirit within me! 1909
Do not take your Holy Spirit 1911 away from me! 1912
51:12 Let me again experience the joy of your deliverance!
Sustain me by giving me the desire to obey! 1913
51:13 Then I will teach 1914 rebels your merciful ways, 1915
and sinners will turn 1916 to you.
51:14 Rescue me from the guilt of murder, 1917 O God, the God who delivers me!
Then my tongue will shout for joy because of your deliverance. 1918
51:15 O Lord, give me the words! 1919
Then my mouth will praise you. 1920
51:16 Certainly 1921 you do not want a sacrifice, or else I would offer it; 1922
you do not desire a burnt sacrifice. 1923
51:17 The sacrifices God desires are a humble spirit 1924 –
O God, a humble and repentant heart 1925 you will not reject. 1926
51:18 Because you favor Zion, do what is good for her! 1927
Fortify 1928 the walls of Jerusalem! 1929
51:19 Then you will accept 1930 the proper sacrifices, burnt sacrifices and whole offerings;
then bulls will be sacrificed 1931 on your altar. 1932
For the music director; a well-written song 1934 by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 1935
52:1 Why do you boast about your evil plans, 1936 O powerful man?
God’s loyal love protects me all day long! 1937
52:2 Your tongue carries out your destructive plans; 1938
it is as effective as a sharp razor, O deceiver. 1939
52:3 You love evil more than good,
lies more than speaking the truth. 1940 (Selah)
52:4 You love to use all the words that destroy, 1941
and the tongue that deceives.
52:5 Yet 1942 God will make you a permanent heap of ruins. 1943
He will scoop you up 1944 and remove you from your home; 1945
he will uproot you from the land of the living. (Selah)
52:6 When the godly see this, they will be filled with awe,
and will mock the evildoer, saying: 1946
52:7 “Look, here is the man who would not make 1947 God his protector!
He trusted in his great wealth
and was confident about his plans to destroy others.” 1948
52:8 But I 1949 am like a flourishing 1950 olive tree in the house of God;
I continually 1951 trust in God’s loyal love.
52:9 I will continually 1952 thank you when 1953 you execute judgment; 1954
I will rely 1955 on you, 1956 for your loyal followers know you are good. 1957
For the music director; according to the machalath style; 1959 a well-written song 1960 by David.
53:1 Fools say to themselves, 1961 “There is no God.” 1962
They sin and commit evil deeds; 1963
none of them does what is right. 1964
53:2 God looks down from heaven 1965 at the human race, 1966
to see if there is anyone who is wise 1967 and seeks God. 1968
53:3 Everyone rejects God; 1969
they are all morally corrupt. 1970
None of them does what is right, 1971
not even one!
53:4 All those who behave wickedly 1972 do not understand 1973 –
those who devour my people as if they were eating bread,
and do not call out to God.
53:5 They are absolutely terrified, 1974
even by things that do not normally cause fear. 1975
For God annihilates 1976 those who attack you. 1977
You are able to humiliate them because God has rejected them. 1978
53:6 I wish the deliverance 1979 of Israel would come from Zion!
When God restores the well-being of his people, 1980
may Jacob rejoice, 1981
may Israel be happy! 1982
For the music director, to be accompanied by stringed instruments; a well-written song 1984 by David. It was written when the Ziphites came and informed Saul: “David is hiding with us.” 1985
54:1 O God, deliver me by your name! 1986
Vindicate me 1987 by your power!
54:2 O God, listen to my prayer!
Pay attention to what I say! 1988
54:3 For foreigners 1989 attack me; 1990
ruthless men, who do not respect God, seek my life. 1991 (Selah)
54:4 Look, God is my deliverer! 1992
The Lord is among those who support me. 1993
54:5 May those who wait to ambush me 1994 be repaid for their evil! 1995
As a demonstration of your faithfulness, 1996 destroy them!
54:6 With a freewill offering I will sacrifice 1997 to you!
I will give thanks to your name, O Lord, for it is good!
54:7 Surely 1998 he rescues me from all trouble, 1999
and I triumph over my enemies. 2000
For the music director, to be accompanied by stringed instruments; a well-written song 2002 by David.
55:1 Listen, O God, to my prayer!
Do not ignore 2003 my appeal for mercy!
55:2 Pay attention to me and answer me!
I am so upset 2004 and distressed, 2005 I am beside myself, 2006
55:3 because of what the enemy says, 2007
and because of how the wicked 2008 pressure me, 2009
for they hurl trouble 2010 down upon me 2011
and angrily attack me.
55:4 My heart beats violently 2012 within me;
the horrors of death overcome me. 2013
55:5 Fear and panic overpower me; 2014
terror overwhelms 2015 me.
55:6 I say, 2016 “I wish I had wings like a dove!
I would fly away and settle in a safe place!
55:7 Look, I will escape to a distant place;
I will stay in the wilderness. (Selah)
55:8 I will hurry off to a place that is safe
from the strong wind 2017 and the gale.”
55:9 Confuse them, 2018 O Lord!
Frustrate their plans! 2019
For I see violence and conflict in the city.
55:10 Day and night they walk around on its walls, 2020
while wickedness and destruction 2021 are within it.
55:11 Disaster is within it;
violence 2022 and deceit do not depart from its public square.
55:12 Indeed, 2023 it is not an enemy who insults me,
or else I could bear it;
it is not one who hates me who arrogantly taunts me, 2024
or else I could hide from him.
55:13 But it is you, 2025 a man like me, 2026
my close friend in whom I confided. 2027
55:14 We would share personal thoughts with each other; 2028
in God’s temple we would walk together among the crowd.
55:15 May death destroy them! 2029
May they go down alive into Sheol! 2030
For evil is in their dwelling place and in their midst.
55:16 As for me, I will call out to God,
and the Lord will deliver me.
55:17 During the evening, morning, and noontime
I will lament and moan, 2031
and he will hear 2032 me. 2033
55:18 He will rescue 2034 me and protect me from those who attack me, 2035
even though 2036 they greatly outnumber me. 2037
55:19 God, the one who has reigned as king from long ago,
will hear and humiliate them. 2038 (Selah)
They refuse to change,
and do not fear God. 2039
55:20 He 2040 attacks 2041 his friends; 2042
he breaks his solemn promises to them. 2043
55:21 His words are as smooth as butter, 2044
but he harbors animosity in his heart. 2045
His words seem softer than oil,
but they are really like sharp swords. 2046
55:22 Throw your burden 2047 upon the Lord,
and he will sustain you. 2048
He will never allow the godly to be upended. 2049
55:23 But you, O God, will bring them 2050 down to the deep Pit. 2051
Violent and deceitful people 2052 will not live even half a normal lifespan. 2053
But as for me, I trust in you.
For the music director; according to the yonath-elem-rechovim style; 2055 a prayer 2056 of David, written when the Philistines captured him in Gath. 2057
56:1 Have mercy on me, O God, for men are attacking me! 2058
All day long hostile enemies 2059 are tormenting me. 2060
56:2 Those who anticipate my defeat 2061 attack me all day long.
Indeed, 2062 many are fighting against me, O Exalted One. 2063
I trust in you.
56:4 In God – I boast in his promise 2065 –
in God I trust, I am not afraid.
What can mere men 2066 do to me? 2067
56:5 All day long they cause me trouble; 2068
they make a habit of plotting my demise. 2069
56:6 They stalk 2070 and lurk; 2071
they watch my every step, 2072
as 2073 they prepare to take my life. 2074
56:7 Because they are bent on violence, do not let them escape! 2075
In your anger 2076 bring down the nations, 2077 O God!
56:8 You keep track of my misery. 2078
Put my tears in your leather container! 2079
Are they not recorded in your scroll? 2080
56:9 My enemies will turn back when I cry out to you for help; 2081
I know that God is on my side. 2082
56:10 In God – I boast in his promise 2083 –
in the Lord – I boast in his promise 2084 –
56:11 in God I trust, I am not afraid.
What can mere men 2085 do to me? 2086
56:12 I am obligated to fulfill the vows I made to you, O God; 2087
I will give you the thank-offerings you deserve, 2088
56:13 when you deliver 2089 my life from death.
You keep my feet from stumbling, 2090
so that I might serve 2091 God as I enjoy life. 2092
For the music director; according to the al-tashcheth style; 2094 a prayer 2095 of David, written when he fled from Saul into the cave. 2096
57:1 Have mercy on me, O God! Have mercy on me!
For in you I have taken shelter. 2097
In the shadow of your wings 2098 I take shelter
until trouble passes.
57:2 I cry out for help to the sovereign God, 2099
to the God who vindicates 2100 me.
57:3 May he send help from heaven and deliver me 2101
from my enemies who hurl insults! 2102 (Selah)
May God send his loyal love and faithfulness!
57:4 I am surrounded by lions;
I lie down 2103 among those who want to devour me; 2104
men whose teeth are spears and arrows,
whose tongues are a sharp sword. 2105
57:5 Rise up 2106 above the sky, O God!
May your splendor cover the whole earth! 2107
57:6 They have prepared a net to trap me; 2108
I am discouraged. 2109
They have dug a pit for me. 2110
They will fall 2111 into it! (Selah)
57:7 I am determined, 2112 O God! I am determined!
I will sing and praise you!
Awake, O stringed instrument and harp!
I will wake up at dawn! 2114
57:9 I will give you thanks before the nations, O Master!
I will sing praises to you before foreigners! 2115
57:10 For your loyal love extends beyond the sky, 2116
and your faithfulness reaches the clouds.
57:11 Rise up 2117 above the sky, O God!
May your splendor cover the whole earth! 2118
For the music director; according to the al-tashcheth style; 2120 a prayer 2121 of David.
58:1 Do you rulers really pronounce just decisions? 2122
Do you judge people 2123 fairly?
58:2 No! 2124 You plan how to do what is unjust; 2125
you deal out violence in the earth. 2126
58:3 The wicked turn aside from birth; 2127
liars go astray as soon as they are born. 2128
58:4 Their venom is like that of a snake, 2129
like a deaf serpent 2130 that does not hear, 2131
58:5 that does not respond to 2132 the magicians,
or to a skilled snake-charmer.
58:6 O God, break the teeth in their mouths!
Smash the jawbones of the lions, O Lord!
58:7 Let them disappear 2133 like water that flows away! 2134
Let them wither like grass! 2135
58:8 Let them be 2136 like a snail that melts away as it moves along! 2137
Let them be like 2138 stillborn babies 2139 that never see the sun!
58:9 Before the kindling is even placed under your pots, 2140
he 2141 will sweep it away along with both the raw and cooked meat. 2142
58:10 The godly 2143 will rejoice when they see vengeance carried out;
they will bathe their feet in the blood of the wicked.
58:11 Then 2144 observers 2145 will say,
“Yes indeed, the godly are rewarded! 2146
Yes indeed, there is a God who judges 2147 in the earth!”
For the music director; according to the al-tashcheth style; 2149 a prayer 2150 of David, written when Saul sent men to surround his house and murder him. 2151
59:1 Deliver me from my enemies, my God!
Protect me 2152 from those who attack me! 2153
59:2 Deliver me from evildoers! 2154
Rescue me from violent men! 2155
59:3 For look, they wait to ambush me; 2156
powerful men stalk 2157 me,
but not because I have rebelled or sinned, O Lord. 2158
59:4 Though I have done nothing wrong, 2159 they are anxious to attack. 2160
Spring into action and help me! Take notice of me! 2161
59:5 You, O Lord God, the invincible warrior, 2162 the God of Israel,
rouse yourself and punish 2163 all the nations!
Have no mercy on any treacherous evildoers! (Selah)
59:6 They return in the evening;
they growl 2164 like a dog
and prowl around outside 2165 the city.
59:7 Look, they hurl insults at me
and openly threaten to kill me, 2166
for they say, 2167
“Who hears?”
59:8 But you, O Lord, laugh in disgust at them; 2168
you taunt 2169 all the nations.
59:9 You are my source of strength! I will wait for you! 2170
For God is my refuge. 2171
59:10 The God who loves me will help me; 2172
God will enable me to triumph over 2173 my enemies. 2174
59:11 Do not strike them dead suddenly,
because then my people might forget the lesson. 2175
Use your power to make them homeless vagabonds and then bring them down,
O Lord who shields us! 2176
59:12 They speak sinful words. 2177
So let them be trapped by their own pride
and by the curses and lies they speak!
59:13 Angrily wipe them out! Wipe them out so they vanish!
Let them know that God rules
in Jacob and to the ends of the earth! (Selah)
59:14 They return in the evening;
they growl 2178 like a dog
and prowl around outside 2179 the city.
59:15 They wander around looking for something to eat;
they refuse to sleep until they are full. 2180
59:16 As for me, I will sing about your strength;
I will praise your loyal love in the morning.
For you are my refuge 2181
and my place of shelter when I face trouble. 2182
59:17 You are my source of strength! I will sing praises to you! 2183
For God is my refuge, 2184 the God who loves me. 2185
For the music director; according to the shushan-eduth style; 2187 a prayer 2188 of David written to instruct others. 2189 It was written when he fought against Aram Naharaim and Aram-Zobah. That was when Joab turned back and struck down 2190 12,000 Edomites 2191 in the Valley of Salt. 2192
60:1 O God, you have rejected us. 2193
You suddenly turned on us in your anger. 2194
Please restore us! 2195
60:2 You made the earth quake; you split it open. 2196
Repair its breaches, for it is ready to fall. 2197
60:3 You have made your people experience hard times; 2198
you have made us drink intoxicating wine. 2199
60:4 You have given your loyal followers 2200 a rallying flag,
so that they might seek safety from the bow. 2201 (Selah)
60:5 Deliver by your power 2202 and answer me, 2203
so that the ones you love may be safe. 2204
60:6 God has spoken in his sanctuary: 2205
“I will triumph! I will parcel out Shechem;
the Valley of Succoth I will measure off. 2206
60:7 Gilead belongs to me,
as does Manasseh! 2207
Ephraim is my helmet, 2208
Judah my royal scepter. 2209
60:8 Moab is my washbasin. 2210
I will make Edom serve me. 2211
I will shout in triumph over Philistia.” 2212
60:9 Who will lead me into the fortified city?
Who will bring me to Edom? 2213
60:10 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
60:11 Give us help against the enemy,
for any help men might offer is futile. 2214
60:12 By God’s power we will conquer; 2215
he will trample down 2216 our enemies.
For the music director; to be played on a stringed instrument; written by David.
61:1 O God, hear my cry for help!
Pay attention to my prayer!
61:2 From the most remote place on earth 2218
I call out to you in my despair. 2219
Lead me 2220 up to an inaccessible rocky summit! 2221
61:3 Indeed, 2222 you are 2223 my shelter,
a strong tower that protects me from the enemy. 2224
61:4 I will be a permanent guest in your home; 2225
I will find shelter in the protection of your wings. 2226 (Selah)
61:5 For you, O God, hear my vows;
you grant me the reward that belongs to your loyal followers. 2227
61:6 Give the king long life!
Make his lifetime span several generations! 2228
61:7 May he reign 2229 forever before God!
Decree that your loyal love and faithfulness should protect him. 2230
61:8 Then I will sing praises to your name continually, 2231
as I fulfill 2232 my vows day after day.
For the music director, Jeduthun; a psalm of David.
62:1 For God alone I patiently wait; 2234
he is the one who delivers me. 2235
62:2 He alone is my protector 2236 and deliverer.
He is my refuge; 2237 I will not be upended. 2238
62:3 How long will you threaten 2239 a man?
All of you are murderers, 2240
as dangerous as a leaning wall or an unstable fence. 2241
62:4 They 2242 spend all their time planning how to bring him 2243 down. 2244
They love to use deceit; 2245
they pronounce blessings with their mouths,
but inwardly they utter curses. 2246 (Selah)
62:5 Patiently wait for God alone, my soul! 2247
For he is the one who gives me confidence. 2248
62:6 He alone is my protector 2249 and deliverer.
He is my refuge; 2250 I will not be upended. 2251
62:7 God delivers me and exalts me;
God is my strong protector and my shelter. 2252
62:8 Trust in him at all times, you people!
Pour out your hearts before him! 2253
God is our shelter! (Selah)
62:9 Men are nothing but a mere breath;
human beings are unreliable. 2254
When they are weighed in the scales,
all of them together are lighter than air. 2255
62:10 Do not trust in what you can gain by oppression! 2256
Do not put false confidence in what you can gain by robbery! 2257
If wealth increases, do not become attached to it! 2258
62:11 God has declared one principle;
two principles I have heard: 2259
God is strong, 2260
62:12 and you, O Lord, demonstrate loyal love. 2261
For you repay men for what they do. 2262
A psalm of David, written when he was in the Judean wilderness. 2264
63:1 O God, you are my God! I long for you! 2265
My soul thirsts 2266 for you,
my flesh yearns for you,
in a dry and parched 2267 land where there is no water.
63:2 Yes, 2268 in the sanctuary I have seen you, 2269
and witnessed 2270 your power and splendor.
63:3 Because 2271 experiencing 2272 your loyal love is better than life itself,
my lips will praise you.
63:4 For this reason 2273 I will praise you while I live;
in your name I will lift up my hands. 2274
63:5 As if with choice meat 2275 you satisfy my soul. 2276
My mouth joyfully praises you, 2277
63:6 whenever 2278 I remember you on my bed,
and think about you during the nighttime hours.
63:7 For you are my deliverer; 2279
under your wings 2280 I rejoice.
63:8 My soul 2281 pursues you; 2282
your right hand upholds me.
63:9 Enemies seek to destroy my life, 2283
but they will descend into the depths of the earth. 2284
63:10 Each one will be handed over to the sword; 2285
their corpses will be eaten by jackals. 2286
63:11 But the king 2287 will rejoice in God;
everyone who takes oaths in his name 2288 will boast,
for the mouths of those who speak lies will be shut up. 2289
For the music director; a psalm of David.
64:1 Listen to me, 2291 O God, as I offer my lament!
Protect 2292 my life from the enemy’s terrifying attacks. 2293
64:2 Hide me from the plots of evil men,
from the crowd of evildoers. 2294
64:3 They 2295 sharpen their tongues like a sword;
they aim their arrow, a slanderous charge, 2296
64:4 in order to shoot down the innocent 2297 in secluded places.
They shoot at him suddenly and are unafraid of retaliation. 2298
64:5 They encourage one another to carry out their evil deed. 2299
They plan how to hide 2300 snares,
and boast, 2301 “Who will see them?” 2302
64:6 They devise 2303 unjust schemes;
they disguise 2304 a well-conceived plot. 2305
Man’s inner thoughts cannot be discovered. 2306
64:7 But God will shoot 2307 at them;
suddenly they will be 2308 wounded by an arrow. 2309
64:8 Their slander will bring about their demise. 2310
All who see them will shudder, 2311
64:9 and all people will fear. 2312
They will proclaim 2313 what God has done,
and reflect on his deeds.
64:10 The godly will rejoice in the Lord
and take shelter in him.
All the morally upright 2314 will boast. 2315
For the music director; a psalm of David, a song.
65:1 Praise awaits you, 2317 O God, in Zion.
Vows made to you are fulfilled.
all people approach you. 2319
65:3 Our record of sins overwhelms me, 2320
but you forgive 2321 our acts of rebellion.
65:4 How blessed 2322 is the one whom you choose,
and allow to live in your palace courts. 2323
May we be satisfied with the good things of your house –
your holy palace. 2324
65:5 You answer our prayers by performing awesome acts of deliverance,
O God, our savior. 2325
All the ends of the earth trust in you, 2326
as well as those living across the wide seas. 2327
65:6 You created the mountains by your power, 2328
and demonstrated your strength. 2329
65:7 You calm the raging seas 2330
and their roaring waves,
as well as the commotion made by the nations. 2331
65:8 Even those living in the most remote areas are awestruck by your acts; 2332
you cause those living in the east and west to praise you. 2333
65:9 You visit the earth and give it rain; 2334
you make it rich and fertile 2335
with overflowing streams full of water. 2336
You provide grain for them, 2337
for you prepare the earth to yield its crops. 2338
65:10 You saturate 2339 its furrows,
and soak 2340 its plowed ground. 2341
With rain showers you soften its soil, 2342
and make its crops grow. 2343
65:11 You crown the year with your good blessings, 2344
and you leave abundance in your wake. 2345
65:12 The pastures in the wilderness glisten with moisture, 2346
and the hills are clothed with joy. 2347
65:13 The meadows are clothed with sheep,
and the valleys are covered with grain.
They shout joyfully, yes, they sing.
For the music director; a song, a psalm.
66:1 Shout out praise to God, all the earth!
66:2 Sing praises about the majesty of his reputation! 2349
Give him the honor he deserves! 2350
66:3 Say to God:
“How awesome are your deeds!
Because of your great power your enemies cower in fear 2351 before you.
66:4 All the earth worships 2352 you
and sings praises to you!
They sing praises to your name!” (Selah)
66:5 Come and witness 2353 God’s exploits! 2354
His acts on behalf of people are awesome! 2355
66:6 He turned the sea into dry land; 2356
they passed through the river on foot. 2357
Let us rejoice in him there! 2358
66:7 He rules 2359 by his power forever;
he watches 2360 the nations.
Stubborn rebels should not exalt 2361 themselves. (Selah)
66:8 Praise 2362 our God, you nations!
Loudly proclaim his praise! 2363
66:9 He preserves our lives 2364
and does not allow our feet to slip.
66:10 For 2365 you, O God, tested us;
you purified us like refined silver.
66:11 You led us into a trap; 2366
you caused us to suffer. 2367
66:12 You allowed men to ride over our heads;
we passed through fire and water,
but you brought us out into a wide open place. 2368
66:13 I will enter 2369 your temple with burnt sacrifices;
I will fulfill the vows I made to you,
66:14 which my lips uttered
and my mouth spoke when I was in trouble.
66:15 I will offer up to you fattened animals as burnt sacrifices,
along with the smell of sacrificial rams.
I will offer cattle and goats. (Selah)
66:16 Come! Listen, all you who are loyal to God! 2370
I will declare what he has done for me.
66:17 I cried out to him for help 2371
and praised him with my tongue. 2372
66:18 If I had harbored sin in my heart, 2373
the Lord would not have listened.
66:19 However, God heard;
he listened to my prayer.
66:20 God deserves praise, 2374
for 2375 he did not reject my prayer
or abandon his love for me! 2376
For the music director; to be accompanied by stringed instruments; a psalm, a song.
67:1 May God show us his favor 2378 and bless us! 2379
May he smile on us! 2380 (Selah)
67:2 Then those living on earth will know what you are like;
all nations will know how you deliver your people. 2381
67:3 Let the nations thank you, O God!
Let all the nations thank you! 2382
67:4 Let foreigners 2383 rejoice and celebrate!
For you execute justice among the nations,
and govern the people living on earth. 2384 (Selah)
67:5 Let the nations thank you, O God!
Let all the nations thank you! 2385
67:6 The earth yields its crops.
May God, our God, bless us!
Then all the ends of the earth will give him the honor he deserves. 2387
For the music director; by David, a psalm, a song.
68:1 God springs into action! 2389
His enemies scatter;
his adversaries 2390 run from him. 2391
68:2 As smoke is driven away by the wind, so you drive them away. 2392
As wax melts before fire,
so the wicked are destroyed before God.
68:3 But the godly 2393 are happy;
they rejoice before God
and are overcome with joy. 2394
68:4 Sing to God! Sing praises to his name!
Exalt the one who rides on the clouds! 2395
For the Lord is his name! 2396
Rejoice before him!
68:5 He is a father to the fatherless
and an advocate for widows. 2397
God rules from his holy palace. 2398
68:6 God settles those who have been deserted in their own homes; 2399
he frees prisoners and grants them prosperity. 2400
But sinful rebels live in the desert. 2401
68:7 O God, when you lead your people into battle, 2402
when you march through the desert, 2403 (Selah)
68:8 the earth shakes,
yes, the heavens pour down rain
before God, the God of Sinai, 2404
before God, the God of Israel. 2405
68:9 O God, you cause abundant showers to fall 2406 on your chosen people. 2407
When they 2408 are tired, you sustain them, 2409
68:10 for you live among them. 2410
You sustain the oppressed with your good blessings, O God.
many, many women spread the good news. 2412
68:12 Kings leading armies run away – they run away! 2413
The lovely lady 2414 of the house divides up the loot.
68:13 When 2415 you lie down among the sheepfolds, 2416
the wings of the dove are covered with silver
and with glittering gold. 2417
68:14 When the sovereign judge 2418 scatters kings, 2419
let it snow 2420 on Zalmon!
68:15 The mountain of Bashan 2421 is a towering mountain; 2422
the mountain of Bashan is a mountain with many peaks. 2423
68:16 Why do you look with envy, 2424 O mountains 2425 with many peaks,
at the mountain where God has decided to live? 2426
Indeed 2427 the Lord will live there 2428 permanently!
68:17 God has countless chariots;
they number in the thousands. 2429
The Lord comes from Sinai in holy splendor. 2430
68:18 You ascend on high, 2431
you have taken many captives. 2432
You receive tribute 2433 from 2434 men,
including even sinful rebels.
Indeed the Lord God lives there! 2435
68:19 The Lord deserves praise! 2436
Day after day 2437 he carries our burden,
the God who delivers us. (Selah)
68:20 Our God is a God who delivers;
the Lord, the sovereign Lord, can rescue from death. 2438
68:21 Indeed God strikes the heads of his enemies,
the hairy foreheads of those who persist in rebellion. 2439
68:22 The Lord says,
“I will retrieve them 2440 from Bashan,
I will bring them back from the depths of the sea,
68:23 so that your feet may stomp 2441 in their blood,
and your dogs may eat their portion of the enemies’ corpses.” 2442
68:24 They 2443 see your processions, O God –
the processions of my God, my king, who marches along in holy splendor. 2444
68:25 Singers walk in front;
musicians follow playing their stringed instruments, 2445
in the midst of young women playing tambourines. 2446
68:26 In your large assemblies praise God,
the Lord, in the assemblies of Israel! 2447
68:27 There is little Benjamin, their ruler, 2448
and the princes of Judah in their robes, 2449
along with the princes of Zebulun and the princes of Naphtali.
68:28 God has decreed that you will be powerful. 2450
O God, you who have acted on our behalf, demonstrate your power,
68:29 as you come out of your temple in Jerusalem! 2451
Kings bring tribute to you.
68:30 Sound your battle cry 2452 against the wild beast of the reeds, 2453
and the nations that assemble like a herd of calves led by bulls! 2454
They humble themselves 2455 and offer gold and silver as tribute. 2456
God 2457 scatters 2458 the nations that like to do battle.
68:31 They come with red cloth 2459 from Egypt,
Ethiopia 2460 voluntarily offers tribute 2461 to God.
68:32 O kingdoms of the earth, sing to God!
Sing praises to the Lord, (Selah)
68:33 to the one who rides through the sky from ancient times! 2462
Look! He thunders loudly. 2463
68:34 Acknowledge God’s power, 2464
his sovereignty over Israel,
and the power he reveals in the skies! 2465
68:35 You are awe-inspiring, O God, as you emerge from your holy temple! 2466
It is the God of Israel 2467 who gives the people power and strength.
God deserves praise! 2468
For the music director; according to the tune of “Lilies;” 2470 by David.
69:1 Deliver me, O God,
for the water has reached my neck. 2471
69:2 I sink into the deep mire
where there is no solid ground; 2472
I am in 2473 deep water,
and the current overpowers me.
69:3 I am exhausted from shouting for help;
my throat is sore; 2474
my eyes grow tired of looking for my God. 2475
69:4 Those who hate me without cause are more numerous than the hairs of my head.
Those who want to destroy me, my enemies for no reason, 2476 outnumber me. 2477
They make me repay what I did not steal! 2478
69:5 O God, you are aware of my foolish sins; 2479
my guilt is not hidden from you. 2480
69:6 Let none who rely on you be disgraced because of me,
O sovereign Lord and king! 2481
Let none who seek you be ashamed because of me,
O God of Israel!
69:7 For I suffer 2482 humiliation for your sake 2483
and am thoroughly disgraced. 2484
69:8 My own brothers treat me like a stranger;
they act as if I were a foreigner. 2485
69:9 Certainly 2486 zeal for 2487 your house 2488 consumes me;
I endure the insults of those who insult you. 2489
69:10 I weep and refrain from eating food, 2490
which causes others to insult me. 2491
69:11 I wear sackcloth
and they ridicule me. 2492
69:12 Those who sit at the city gate gossip about me;
drunkards mock me in their songs. 2493
69:13 O Lord, may you hear my prayer and be favorably disposed to me! 2494
O God, because of your great loyal love,
answer me with your faithful deliverance! 2495
69:14 Rescue me from the mud! Don’t let me sink!
Deliver me 2496 from those who hate me,
from the deep water!
69:15 Don’t let the current overpower me!
Don’t let the deep swallow me up!
Don’t let the pit 2497 devour me! 2498
69:16 Answer me, O Lord, for your loyal love is good! 2499
Because of your great compassion, turn toward me!
69:17 Do not ignore 2500 your servant,
for I am in trouble! Answer me right away! 2501
69:18 Come near me and redeem me! 2502
Because of my enemies, rescue me!
69:19 You know how I am insulted, humiliated and disgraced;
you can see all my enemies. 2503
69:20 Their insults are painful 2504 and make me lose heart; 2505
I look 2506 for sympathy, but receive none, 2507
for comforters, but find none.
69:21 They put bitter poison 2508 into my food,
and to quench my thirst they give me vinegar to drink. 2509
69:22 May their dining table become a trap before them!
May it be a snare for that group of friends! 2510
69:23 May their eyes be blinded! 2511
Make them shake violently! 2512
69:24 Pour out your judgment 2513 on them!
May your raging anger 2514 overtake them!
69:25 May their camp become desolate,
their tents uninhabited! 2515
69:26 For they harass 2516 the one whom you discipline; 2517
they spread the news about the suffering of those whom you punish. 2518
69:27 Hold them accountable for all their sins! 2519
Do not vindicate them! 2520
69:28 May their names be deleted from the scroll of the living! 2521
Do not let their names be listed with the godly! 2522
69:29 I am oppressed and suffering!
O God, deliver and protect me! 2523
69:30 I will sing praises to God’s name! 2524
I will magnify him as I give him thanks! 2525
69:31 That will please the Lord more than an ox or a bull
with horns and hooves.
69:32 The oppressed look on – let them rejoice!
You who seek God, 2526 may you be encouraged! 2527
69:33 For the Lord listens to the needy;
he does not despise his captive people. 2528
69:34 Let the heavens and the earth praise him,
along with the seas and everything that swims in them!
69:35 For God will deliver Zion
and rebuild the cities of Judah,
and his people 2529 will again live in them and possess Zion. 2530
69:36 The descendants of his servants will inherit it,
and those who are loyal to him 2531 will live in it. 2532
For the music director; by David; written to get God’s attention. 2534
70:1 O God, please be willing to rescue me! 2535
O Lord, hurry and help me! 2536
70:2 May those who are trying to take my life
be embarrassed and ashamed! 2537
May those who want to harm me
be turned back and ashamed! 2538
70:3 May those who say, “Aha! Aha!”
be driven back 2539 and disgraced! 2540
70:4 May all those who seek you be happy and rejoice in you!
May those who love to experience 2541 your deliverance say continually, 2542
“May God 2543 be praised!” 2544
70:5 I am oppressed and needy! 2545
O God, hurry to me! 2546
You are my helper and my deliverer!
O Lord, 2547 do not delay!
71:1 In you, O Lord, I have taken shelter!
Never let me be humiliated!
71:2 Vindicate me by rescuing me! 2549
Listen to me! 2550 Deliver me! 2551
71:3 Be my protector and refuge, 2552
a stronghold where I can be safe! 2553
For you are my high ridge 2554 and my stronghold.
71:4 My God, rescue me from the power 2555 of the wicked,
from the hand of the cruel oppressor!
71:5 For you give me confidence, 2556 O Lord;
O Lord, I have trusted in you since I was young. 2557
71:6 I have leaned on you since birth; 2558
you pulled me 2559 from my mother’s womb.
I praise you continually. 2560
71:7 Many are appalled when they see me, 2561
but you are my secure shelter.
71:8 I praise you constantly
and speak of your splendor all day long. 2562
71:9 Do not reject me in my old age! 2563
When my strength fails, do not abandon me!
71:10 For my enemies talk about me;
those waiting for a chance to kill me plot my demise. 2564
71:11 They say, 2565 “God has abandoned him.
Run and seize him, for there is no one who will rescue him!”
71:12 O God, do not remain far away from me!
My God, hurry and help me! 2566
71:13 May my accusers be humiliated and defeated!
May those who want to harm me 2567 be covered with scorn and disgrace!
71:14 As for me, I will wait continually,
and will continue to praise you. 2568
71:15 I will tell about your justice,
and all day long proclaim your salvation, 2569
though I cannot fathom its full extent. 2570
71:16 I will come and tell about 2571 the mighty acts of the sovereign Lord.
I will proclaim your justice – yours alone.
71:17 O God, you have taught me since I was young,
and I am still declaring 2572 your amazing deeds.
71:18 Even when I am old and gray, 2573
O God, do not abandon me,
until I tell the next generation about your strength,
and those coming after me about your power. 2574
71:19 Your justice, O God, extends to the skies above; 2575
you have done great things. 2576
O God, who can compare to you? 2577
71:20 Though you have allowed me to experience much trouble and distress, 2578
revive me once again! 2579
Bring me up once again 2580 from the depths of the earth!
71:21 Raise me to a position of great honor! 2581
Turn and comfort me! 2582
71:22 I will express my thanks to you with a stringed instrument,
praising 2583 your faithfulness, O my God!
I will sing praises to you accompanied by a harp,
O Holy One of Israel! 2584
71:23 My lips will shout for joy! Yes, 2585 I will sing your praises!
I will praise you when you rescue me! 2586
71:24 All day long my tongue will also tell about your justice,
for those who want to harm me 2587 will be embarrassed and ashamed. 2588
For 2590 Solomon.
72:1 O God, grant the king the ability to make just decisions! 2591
Grant the king’s son 2592 the ability to make fair decisions! 2593
72:2 Then he will judge 2594 your people fairly,
and your oppressed ones 2595 equitably.
72:3 The mountains will bring news of peace to the people,
and the hills will announce justice. 2596
72:4 He will defend 2597 the oppressed among the people;
he will deliver 2598 the children 2599 of the poor
and crush the oppressor.
72:5 People will fear 2600 you 2601 as long as the sun and moon remain in the sky,
for generation after generation. 2602
72:6 He 2603 will descend like rain on the mown grass, 2604
like showers that drench 2605 the earth. 2606
72:7 During his days the godly will flourish; 2607
peace will prevail as long as the moon remains in the sky. 2608
72:8 May he rule 2609 from sea to sea, 2610
and from the Euphrates River 2611 to the ends of the earth!
72:9 Before him the coastlands 2612 will bow down,
and his enemies will lick the dust. 2613
72:10 The kings of Tarshish 2614 and the coastlands will offer gifts;
the kings of Sheba 2615 and Seba 2616 will bring tribute.
72:11 All kings will bow down to him;
all nations will serve him.
72:12 For he will rescue the needy 2617 when they cry out for help,
and the oppressed 2618 who have no defender.
72:13 He will take pity 2619 on the poor and needy;
the lives of the needy he will save.
72:14 From harm and violence he will defend them; 2620
he will value their lives. 2621
72:15 May he live! 2622 May they offer him gold from Sheba! 2623
May they continually pray for him!
May they pronounce blessings on him all day long! 2624
72:16 May there be 2625 an abundance 2626 of grain in the earth;
on the tops 2627 of the mountains may it 2628 sway! 2629
May its 2630 fruit trees 2631 flourish 2632 like the forests of Lebanon! 2633
May its crops 2634 be as abundant 2635 as the grass of the earth! 2636
72:17 May his fame endure! 2637
May his dynasty last as long as the sun remains in the sky! 2638
May they use his name when they formulate their blessings! 2639
May all nations consider him to be favored by God! 2640
72:18 The Lord God, the God of Israel, deserves praise! 2641
He alone accomplishes amazing things! 2642
72:19 His glorious name deserves praise 2643 forevermore!
May his majestic splendor 2644 fill the whole earth!
We agree! We agree! 2645
72:20 This collection of the prayers of David son of Jesse ends here. 2646
Book 3
(Psalms 73-89)
A psalm by Asaph.
73:1 Certainly God is good to Israel, 2648
and to those whose motives are pure! 2649
73:2 But as for me, my feet almost slipped;
my feet almost slid out from under me. 2650
73:3 For I envied those who are proud,
as I observed 2651 the prosperity 2652 of the wicked.
73:4 For they suffer no pain; 2653
their bodies 2654 are strong and well-fed. 2655
73:5 They are immune to the trouble common to men;
they do not suffer as other men do. 2656
73:6 Arrogance is their necklace, 2657
and violence their clothing. 2658
73:7 Their prosperity causes them to do wrong; 2659
their thoughts are sinful. 2660
73:8 They mock 2661 and say evil things; 2662
they proudly threaten violence. 2663
73:9 They speak as if they rule in heaven,
and lay claim to the earth. 2664
73:10 Therefore they have more than enough food to eat,
and even suck up the water of the sea. 2665
73:11 They say, “How does God know what we do?
Is the sovereign one aware of what goes on?” 2666
73:12 Take a good look! This is what the wicked are like, 2667
those who always have it so easy and get richer and richer. 2668
73:13 I concluded, 2669 “Surely in vain I have kept my motives 2670 pure
and maintained a pure lifestyle. 2671
73:14 I suffer all day long,
and am punished every morning.”
73:15 If I had publicized these thoughts, 2672
I would have betrayed your loyal followers. 2673
73:16 When I tried to make sense of this,
it was troubling to me. 2674
73:17 Then I entered the precincts of God’s temple, 2675
and understood the destiny of the wicked. 2676
73:18 Surely 2677 you put them in slippery places;
you bring them down 2678 to ruin.
73:19 How desolate they become in a mere moment!
Terrifying judgments make their demise complete! 2679
73:20 They are like a dream after one wakes up. 2680
O Lord, when you awake 2681 you will despise them. 2682
73:21 Yes, 2683 my spirit was bitter, 2684
and my insides felt sharp pain. 2685
73:22 I was ignorant 2686 and lacked insight; 2687
I was as senseless as an animal before you. 2688
73:23 But I am continually with you;
you hold my right hand.
73:24 You guide 2689 me by your wise advice,
and then you will lead me to a position of honor. 2690
73:25 Whom do I have in heaven but you?
I desire no one but you on earth. 2691
73:26 My flesh and my heart may grow weak, 2692
but God always 2693 protects my heart and gives me stability. 2694
73:27 Yes, 2695 look! Those far from you 2696 die;
you destroy everyone who is unfaithful to you. 2697
73:28 But as for me, God’s presence is all I need. 2698
I have made the sovereign Lord my shelter,
as 2699 I declare all the things you have done.
A well-written song 2701 by Asaph.
74:1 Why, O God, have you permanently rejected us? 2702
Why does your anger burn 2703 against the sheep of your pasture?
74:2 Remember your people 2704 whom you acquired in ancient times,
whom you rescued 2705 so they could be your very own nation, 2706
as well as Mount Zion, where you dwell!
74:3 Hurry and look 2707 at the permanent ruins,
and all the damage the enemy has done to the temple! 2708
74:4 Your enemies roar 2709 in the middle of your sanctuary; 2710
they set up their battle flags. 2711
74:5 They invade like lumberjacks
swinging their axes in a thick forest. 2712
74:6 And now 2713 they are tearing down 2714 all its engravings 2715
with axes 2716 and crowbars. 2717
74:7 They set your sanctuary on fire;
they desecrate your dwelling place by knocking it to the ground. 2718
74:8 They say to themselves, 2719
“We will oppress all of them.” 2720
They burn down all the places where people worship God in the land. 2721
74:9 We do not see any signs of God’s presence; 2722
there are no longer any prophets 2723
and we have no one to tell us how long this will last. 2724
74:10 How long, O God, will the adversary hurl insults?
Will the enemy blaspheme your name forever?
74:11 Why do you remain inactive?
Intervene and destroy him! 2725
74:12 But God has been my 2726 king from ancient times,
performing acts of deliverance on the earth. 2727
74:13 You destroyed 2728 the sea by your strength;
you shattered the heads of the sea monster 2729 in the water.
74:14 You crushed the heads of Leviathan; 2730
you fed 2731 him to the people who live along the coast. 2732
74:15 You broke open the spring and the stream; 2733
you dried up perpetually flowing rivers. 2734
74:16 You established the cycle of day and night; 2735
you put the moon 2736 and sun in place. 2737
74:17 You set up all the boundaries 2738 of the earth;
you created the cycle of summer and winter. 2739
74:18 Remember how 2740 the enemy hurls insults, O Lord, 2741
and how a foolish nation blasphemes your name!
74:19 Do not hand the life of your dove 2742 over to a wild animal!
Do not continue to disregard 2743 the lives of your oppressed people!
74:20 Remember your covenant promises, 2744
for the dark regions of the earth are full of places where violence rules. 2745
74:21 Do not let the afflicted be turned back in shame!
Let the oppressed and poor praise your name! 2746
74:22 Rise up, O God! Defend your honor! 2747
Remember how fools insult you all day long! 2748
74:23 Do not disregard 2749 what your enemies say, 2750
or the unceasing shouts of those who defy you. 2751
For the music director; according to the al-tashcheth style; 2753 a psalm of Asaph; a song.
75:1 We give thanks to you, O God! We give thanks!
You reveal your presence; 2754
people tell about your amazing deeds.
“At the appointed times, 2756
I judge 2757 fairly.
75:3 When the earth and all its inhabitants dissolve in fear, 2758
I make its pillars secure.” 2759 (Selah)
75:4 2760 I say to the proud, “Do not be proud,”
and to the wicked, “Do not be so confident of victory! 2761
75:5 Do not be so certain you have won! 2762
Do not speak with your head held so high! 2763
75:6 For victory does not come from the east or west,
or from the wilderness. 2764
75:7 For God is the judge! 2765
He brings one down and exalts another. 2766
75:8 For the Lord holds in his hand a cup full
of foaming wine mixed with spices, 2767
and pours it out. 2768
Surely all the wicked of the earth
will slurp it up and drink it to its very last drop.” 2769
75:9 As for me, I will continually tell what you have done; 2770
I will sing praises to the God of Jacob!
“I will bring down all the power of the wicked;
the godly will be victorious.” 2772
For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.
76:1 God has revealed himself in Judah; 2774
in Israel his reputation 2775 is great.
he dwells in Zion. 2777
76:3 There he shattered the arrows, 2778
the shield, the sword, and the rest of the weapons of war. 2779 (Selah)
76:4 You shine brightly and reveal your majesty,
as you descend from the hills where you killed your prey. 2780
76:5 The bravehearted 2781 were plundered; 2782
they “fell asleep.” 2783
All the warriors were helpless. 2784
76:6 At the sound of your battle cry, 2785 O God of Jacob,
both rider 2786 and horse “fell asleep.” 2787
76:7 You are awesome! Yes, you!
Who can withstand your intense anger? 2788
76:8 From heaven you announced what their punishment would be. 2789
The earth 2790 was afraid and silent
76:9 when God arose to execute judgment,
and to deliver all the oppressed of the earth. (Selah)
76:10 Certainly 2791 your angry judgment upon men will bring you praise; 2792
you reveal your anger in full measure. 2793
76:11 Make vows to the Lord your God and repay them!
Let all those who surround him 2794 bring tribute to the awesome one!
76:12 He humbles princes; 2795
the kings of the earth regard him as awesome. 2796
For the music director, Jeduthun; a psalm of Asaph.
77:1 I will cry out to God 2798 and call for help!
I will cry out to God and he will pay attention 2799 to me.
77:2 In my time of trouble I sought 2800 the Lord.
I kept my hand raised in prayer throughout the night. 2801
I 2802 refused to be comforted.
77:3 I said, “I will remember God while I groan;
I will think about him while my strength leaves me.” 2803 (Selah)
77:4 You held my eyelids open; 2804
I was troubled and could not speak. 2805
77:5 I thought about the days of old,
about ancient times. 2806
77:6 I said, “During the night I will remember the song I once sang;
I will think very carefully.”
I tried to make sense of what was happening. 2807
77:7 I asked, 2808 “Will the Lord reject me forever?
Will he never again show me his favor?
77:8 Has his loyal love disappeared forever?
Has his promise 2809 failed forever?
77:9 Has God forgotten to be merciful?
Has his anger stifled his compassion?”
77:10 Then I said, “I am sickened by the thought
that the sovereign One 2810 might become inactive. 2811
77:11 I will remember the works of the Lord.
Yes, I will remember the amazing things you did long ago! 2812
77:12 I will think about all you have done;
I will reflect upon your deeds!”
77:13 2813 O God, your deeds are extraordinary! 2814
What god can compare to our great God? 2815
77:14 You are the God who does amazing things;
you have revealed your strength among the nations.
77:15 You delivered 2816 your people by your strength 2817 –
the children of Jacob and Joseph. (Selah)
77:16 The waters 2818 saw you, O God,
the waters saw you and trembled. 2819
Yes, the depths of the sea 2820 shook with fear. 2821
77:17 The clouds poured down rain; 2822
the skies thundered. 2823
Yes, your arrows 2824 flashed about.
77:18 Your thunderous voice was heard in the wind;
the lightning bolts lit up the world;
the earth trembled and shook. 2825
77:19 You walked through the sea; 2826
you passed through the surging waters, 2827
but left no footprints. 2828
77:20 You led your people like a flock of sheep,
by the hand of Moses and Aaron.
A well-written song 2830 by Asaph.
78:1 Pay attention, my people, to my instruction!
Listen to the words I speak! 2831
78:2 I will sing a song that imparts wisdom;
I will make insightful observations about the past. 2832
78:3 What we have heard and learned 2833 –
that which our ancestors 2834 have told us –
78:4 we will not hide from their 2835 descendants.
We will tell the next generation
about the Lord’s praiseworthy acts, 2836
about his strength and the amazing things he has done.
78:5 He established a rule 2837 in Jacob;
he set up a law in Israel.
He commanded our ancestors
to make his deeds known to their descendants, 2838
78:6 so that the next generation, children yet to be born,
might know about them.
They will grow up and tell their descendants about them. 2839
78:7 Then they will place their confidence in God.
They will not forget the works of God,
and they will obey 2840 his commands.
78:8 Then they will not be like their ancestors,
who were a stubborn and rebellious generation,
a generation that was not committed
and faithful to God. 2841
78:9 The Ephraimites 2842 were armed with bows, 2843
but they retreated in the day of battle. 2844
78:10 They did not keep their covenant with God, 2845
and they refused to obey 2846 his law.
78:11 They forgot what he had done, 2847
the amazing things he had shown them.
78:12 He did amazing things in the sight of their ancestors,
in the land of Egypt, in the region of Zoan. 2848
78:13 He divided the sea and led them across it;
he made the water stand in a heap.
78:14 He led them with a cloud by day,
and with the light of a fire all night long.
78:15 He broke open rocks in the wilderness,
and gave them enough water to fill the depths of the sea. 2849
78:16 He caused streams to flow from the rock,
and made the water flow like rivers.
78:17 Yet they continued to sin against him,
and rebelled against the sovereign One 2850 in the desert.
78:18 They willfully challenged God 2851
by asking for food to satisfy their appetite.
78:19 They insulted God, saying, 2852
“Is God really able to give us food 2853 in the wilderness?
78:20 Yes, 2854 he struck a rock and water flowed out,
streams gushed forth.
But can he also give us food?
Will he provide meat for his people?”
78:21 When 2855 the Lord heard this, he was furious.
A fire broke out against Jacob,
and his anger flared up 2856 against Israel,
78:22 because they did not have faith in God,
and did not trust his ability to deliver them. 2857
78:23 He gave a command to the clouds above,
and opened the doors in the sky.
78:24 He rained down manna for them to eat;
he gave them the grain of heaven. 2858
78:25 Man ate the food of the mighty ones. 2859
He sent them more than enough to eat. 2860
78:26 He brought the east wind through the sky,
and by his strength led forth the south wind.
78:27 He rained down meat on them like dust,
birds as numerous as the sand on the seashores. 2861
78:28 He caused them to fall right in the middle of their camp,
all around their homes.
78:29 They ate until they were stuffed; 2862
he gave them what they desired.
78:30 They were not yet filled up, 2863
their food was still in their mouths,
78:31 when the anger of God flared up against them.
He killed some of the strongest of them;
he brought the young men of Israel to their knees.
78:32 Despite all this, they continued to sin,
and did not trust him to do amazing things. 2864
78:33 So he caused them to die unsatisfied 2865
and filled with terror. 2866
78:34 When he struck them down, 2867 they sought his favor; 2868
they turned back and longed for God.
78:35 They remembered that God was their protector, 2869
and that the sovereign God was their deliverer. 2870
78:36 But they deceived him with their words, 2871
and lied to him. 2872
78:37 They were not really committed to him, 2873
and they were unfaithful to his covenant.
78:38 Yet he is compassionate.
He forgives sin and does not destroy.
He often holds back his anger,
and does not stir up his fury. 2874
78:39 He remembered 2875 that they were made of flesh,
and were like a wind that blows past and does not return. 2876
78:40 How often they rebelled against him in the wilderness,
and insulted him 2877 in the desert!
78:41 They again challenged God, 2878
and offended 2879 the Holy One of Israel. 2880
78:42 They did not remember what he had done, 2881
how he delivered them from the enemy, 2882
78:43 when he performed his awesome deeds 2883 in Egypt,
and his acts of judgment 2884 in the region of Zoan.
78:44 He turned their rivers into blood,
and they could not drink from their streams.
78:45 He sent swarms of biting insects against them, 2885
as well as frogs that overran their land. 2886
78:46 He gave their crops to the grasshopper,
the fruit of their labor to the locust.
78:47 He destroyed their vines with hail,
and their sycamore-fig trees with driving rain.
78:48 He rained hail down on their cattle, 2887
and hurled lightning bolts down on their livestock. 2888
78:49 His raging anger lashed out against them, 2889
He sent fury, rage, and trouble
as messengers who bring disaster. 2890
78:50 He sent his anger in full force; 2891
he did not spare them from death;
he handed their lives over to destruction. 2892
78:51 He struck down all the firstborn in Egypt,
the firstfruits of their reproductive power 2893 in the tents of Ham.
78:52 Yet he brought out his people like sheep;
he led them through the wilderness like a flock.
78:53 He guided them safely along,
while the sea covered their enemies.
78:54 He brought them to the border of his holy land,
to this mountainous land 2894 which his right hand 2895 acquired.
78:55 He drove the nations out from before them;
he assigned them their tribal allotments 2896
and allowed the tribes of Israel to settle down. 2897
78:56 Yet they challenged and defied 2898 the sovereign God, 2899
and did not obey 2900 his commands. 2901
78:57 They were unfaithful 2902 and acted as treacherously as 2903 their ancestors;
they were as unreliable as a malfunctioning bow. 2904
78:58 They made him angry with their pagan shrines, 2905
and made him jealous with their idols.
78:59 God heard and was angry;
he completely rejected Israel.
78:60 He abandoned 2906 the sanctuary at Shiloh,
the tent where he lived among men.
78:61 He allowed the symbol of his strong presence to be captured; 2907
he gave the symbol of his splendor 2908 into the hand of the enemy. 2909
78:62 He delivered his people over to the sword,
and was angry with his chosen nation. 2910
78:63 Fire consumed their 2911 young men,
and their 2912 virgins remained unmarried. 2913
78:64 Their 2914 priests fell by the sword,
but their 2915 widows did not weep. 2916
78:65 But then the Lord awoke from his sleep; 2917
he was like a warrior in a drunken rage. 2918
78:66 He drove his enemies back;
he made them a permanent target for insults. 2919
78:67 He rejected the tent of Joseph;
he did not choose the tribe of Ephraim.
78:68 He chose the tribe of Judah,
and Mount Zion, which he loves.
78:69 He made his sanctuary as enduring as the heavens above; 2920
as secure as the earth, which he established permanently. 2921
78:70 He chose David, his servant,
and took him from the sheepfolds.
78:71 He took him away from following the mother sheep, 2922
and made him the shepherd of Jacob, his people,
and of Israel, his chosen nation. 2923
78:72 David 2924 cared for them with pure motives; 2925
he led them with skill. 2926
A psalm of Asaph.
79:1 O God, foreigners 2928 have invaded your chosen land; 2929
they have polluted your holy temple
and turned Jerusalem 2930 into a heap of ruins.
79:2 They have given the corpses of your servants
to the birds of the sky; 2931
the flesh of your loyal followers
to the beasts of the earth.
79:3 They have made their blood flow like water
all around Jerusalem, and there is no one to bury them. 2932
79:4 We have become an object of disdain to our neighbors;
those who live on our borders taunt and insult us. 2933
79:5 How long will this go on, O Lord? 2934
Will you stay angry forever?
How long will your rage 2935 burn like fire?
79:6 Pour out your anger on the nations that do not acknowledge you, 2936
on the kingdoms that do not pray to you! 2937
79:7 For they have devoured Jacob
and destroyed his home.
79:8 Do not hold us accountable for the sins of earlier generations! 2938
Quickly send your compassion our way, 2939
for we are in serious trouble! 2940
79:9 Help us, O God, our deliverer!
For the sake of your glorious reputation, 2941 rescue us!
Forgive our sins for the sake of your reputation! 2942
79:10 Why should the nations say, “Where is their God?”
Before our very eyes may the shed blood of your servants
be avenged among the nations! 2943
79:11 Listen to the painful cries of the prisoners! 2944
Use your great strength to set free those condemned to die! 2945
79:12 Pay back our neighbors in full! 2946
May they be insulted the same way they insulted you, O Lord! 2947
79:13 Then we, your people, the sheep of your pasture,
will continually thank you. 2948
We will tell coming generations of your praiseworthy acts. 2949
For the music director; according to the shushan-eduth style; 2951 a psalm of Asaph.
80:1 O shepherd of Israel, pay attention,
you who lead Joseph like a flock of sheep!
You who sit enthroned above the winged angels, 2952 reveal your splendor! 2953
80:2 In the sight of Ephraim, Benjamin, and Manasseh reveal 2954 your power!
Come and deliver us! 2955
80:3 O God, restore us!
Smile on us! 2956 Then we will be delivered! 2957
80:4 O Lord God, invincible warrior! 2958
How long will you remain angry at your people while they pray to you? 2959
80:5 You have given them tears as food; 2960
you have made them drink tears by the measure. 2961
80:6 You have made our neighbors dislike us, 2962
and our enemies insult us.
80:7 O God, invincible warrior, 2963 restore us!
Smile on us! 2964 Then we will be delivered! 2965
80:8 You uprooted a vine 2966 from Egypt;
you drove out nations and transplanted it.
80:9 You cleared the ground for it; 2967
it took root, 2968
and filled the land.
80:10 The mountains were covered by its shadow,
the highest cedars 2969 by its branches.
80:11 Its branches reached the Mediterranean Sea, 2970
and its shoots the Euphrates River. 2971
80:12 Why did you break down its walls, 2972
so that all who pass by pluck its fruit? 2973
80:13 The wild boars of the forest ruin it; 2974
the insects 2975 of the field feed on it.
80:14 O God, invincible warrior, 2976 come back!
Look down from heaven and take notice!
Take care of this vine,
80:15 the root 2977 your right hand planted,
the shoot you made to grow! 2978
80:16 It is burned 2979 and cut down.
They die because you are displeased with them. 2980
80:17 May you give support to the one you have chosen, 2981
to the one whom you raised up for yourself! 2982
80:18 Then we will not turn away from you.
Revive us and we will pray to you! 2983
80:19 O Lord God, invincible warrior, 2984 restore us!
Smile on us! 2985 Then we will be delivered! 2986
For the music director; according to the gittith style; 2988 by Asaph.
81:1 Shout for joy to God, our source of strength!
Shout out to the God of Jacob!
81:2 Sing 2989 a song and play the tambourine,
the pleasant sounding harp, and the ten-stringed instrument!
81:3 Sound the ram’s horn on the day of the new moon, 2990
and on the day of the full moon when our festival begins. 2991
81:4 For observing the festival is a requirement for Israel; 2992
it is an ordinance given by the God of Jacob.
81:5 He decreed it as a regulation in Joseph,
when he attacked the land of Egypt. 2993
I heard a voice I did not recognize. 2994
81:6 It said: 2995 “I removed the burden from his shoulder;
his hands were released from holding the basket. 2996
81:7 In your distress you called out and I rescued you.
I answered you from a dark thundercloud. 2997
I tested you at the waters of Meribah. 2998 (Selah)
81:8 I said, 2999 ‘Listen, my people!
I will warn 3000 you!
O Israel, if only you would obey me! 3001
81:9 There must be 3002 no other 3003 god among you.
You must not worship a foreign god.
81:10 I am the Lord, your God,
the one who brought you out of the land of Egypt.
Open your mouth wide and I will fill it!’
81:11 But my people did not obey me; 3004
Israel did not submit to me. 3005
81:12 I gave them over to their stubborn desires; 3006
they did what seemed right to them. 3007
81:13 If only my people would obey me! 3008
If only Israel would keep my commands! 3009
81:14 Then I would quickly subdue their enemies,
and attack 3010 their adversaries.”
81:15 (May those who hate the Lord 3011 cower in fear 3012 before him!
May they be permanently humiliated!) 3013
81:16 “I would feed Israel the best wheat, 3014
and would satisfy your appetite 3015 with honey from the rocky cliffs.” 3016
A psalm of Asaph.
82:1 God stands in 3018 the assembly of El; 3019
in the midst of the gods 3020 he renders judgment. 3021
82:2 He says, 3022 “How long will you make unjust legal decisions
and show favoritism to the wicked? 3023 (Selah)
82:3 Defend the cause of the poor and the fatherless! 3024
Vindicate the oppressed and suffering!
82:4 Rescue the poor and needy!
Deliver them from the power 3025 of the wicked!
82:5 They 3026 neither know nor understand.
They stumble 3027 around in the dark,
while all the foundations of the earth crumble. 3028
82:6 I thought, 3029 ‘You are gods;
all of you are sons of the Most High.’ 3030
82:7 Yet you will die like mortals; 3031
you will fall like all the other rulers.” 3032
82:8 Rise up, O God, and execute judgment on the earth!
For you own 3033 all the nations.
A song, a psalm of Asaph.
83:1 O God, do not be silent!
Do not ignore us! 3035 Do not be inactive, O God!
83:2 For look, your enemies are making a commotion;
those who hate you are hostile. 3036
83:3 They carefully plot 3037 against your people,
and make plans to harm 3038 the ones you cherish. 3039
83:4 They say, “Come on, let’s annihilate them so they are no longer a nation! 3040
Then the name of Israel will be remembered no more.”
83:5 Yes, 3041 they devise a unified strategy; 3042
they form an alliance 3043 against you.
83:6 It includes 3044 the tents of Edom and the Ishmaelites,
Moab and the Hagrites, 3045
83:7 Gebal, 3046 Ammon, and Amalek,
Philistia and the inhabitants of Tyre. 3047
83:8 Even Assyria has allied with them,
lending its strength to the descendants of Lot. 3048 (Selah)
83:9 Do to them as you did to Midian 3049 –
as you did to Sisera and Jabin at the Kishon River! 3050
83:10 They were destroyed at Endor; 3051
their corpses were like manure 3052 on the ground.
83:11 Make their nobles like Oreb and Zeeb, 3053
and all their rulers like Zebah and Zalmunna, 3054
83:12 who said, 3055 “Let’s take over 3056 the pastures of God!”
83:13 O my God, make them like dead thistles, 3057
like dead weeds blown away by 3058 the wind!
83:14 Like the fire that burns down the forest,
or the flames that consume the mountainsides, 3059
83:15 chase them with your gale winds,
and terrify 3060 them with your windstorm.
83:16 Cover 3061 their faces with shame,
so they might seek 3062 you, 3063 O Lord.
83:17 May they be humiliated and continually terrified! 3064
May they die in shame! 3065
83:18 Then they will know 3066 that you alone are the Lord, 3067
the sovereign king 3068 over all the earth.
For the music director; according to the gittith style; 3070 written by the Korahites, a psalm.
84:1 How lovely is the place where you live, 3071
O Lord who rules over all! 3072
84:2 I desperately want to be 3073
in the courts of the Lord’s temple. 3074
My heart and my entire being 3075 shout for joy
to the living God.
84:3 Even the birds find a home there,
and the swallow 3076 builds a nest,
where she can protect her young 3077
near your altars, O Lord who rules over all,
my king and my God.
84:4 How blessed 3078 are those who live in your temple
and praise you continually! (Selah)
84:5 How blessed are those who 3079 find their strength in you,
and long to travel the roads that lead to your temple! 3080
84:6 As they pass through the Baca Valley, 3081
he provides a spring for them. 3082
The rain 3083 even covers it with pools of water. 3084
84:7 They are sustained as they travel along; 3085
each one appears 3086 before God in Zion.
84:8 O Lord, sovereign God, 3087
hear my prayer!
Listen, O God of Jacob! (Selah)
84:9 O God, take notice of our shield! 3088
Show concern for your chosen king! 3089
84:10 Certainly 3090 spending just one day in your temple courts is better
than spending a thousand elsewhere. 3091
I would rather stand at the entrance 3092 to the temple of my God
than live 3093 in the tents of the wicked.
84:11 For the Lord God is our sovereign protector. 3094
The Lord bestows favor 3095 and honor;
he withholds no good thing from those who have integrity. 3096
84:12 O Lord who rules over all, 3097
how blessed are those who trust in you! 3098
For the music director; written by the Korahites, a psalm.
85:1 O Lord, you showed favor to your land;
you restored the well-being of Jacob. 3100
85:2 You pardoned 3101 the wrongdoing of your people;
you forgave 3102 all their sin. (Selah)
85:3 You withdrew all your fury;
you turned back from your raging anger. 3103
85:4 Restore us, O God our deliverer!
Do not be displeased with us! 3104
85:5 Will you stay mad at us forever?
Will you remain angry throughout future generations? 3105
85:6 Will you not revive us once more?
Then your people will rejoice in you!
85:7 O Lord, show us your loyal love!
Bestow on us your deliverance!
85:8 I will listen to what God the Lord says. 3106
For he will make 3107 peace with his people, his faithful followers. 3108
Yet they must not 3109 return to their foolish ways.
85:9 Certainly his loyal followers will soon experience his deliverance; 3110
then his splendor will again appear in our land. 3111
85:10 Loyal love and faithfulness meet; 3112
deliverance and peace greet each other with a kiss. 3113
85:11 Faithfulness grows from the ground,
and deliverance looks down from the sky. 3114
85:12 Yes, the Lord will bestow his good blessings, 3115
and our land will yield 3116 its crops.
85:13 Deliverance goes 3117 before him,
and prepares 3118 a pathway for him. 3119
A prayer of David.
86:1 Listen 3121 O Lord! Answer me!
For I am oppressed and needy.
86:2 Protect me, 3122 for I am loyal!
O my God, deliver your servant, who trusts in you!
86:3 Have mercy on me, 3123 O Lord,
for I cry out to you all day long!
86:4 Make your servant 3124 glad,
for to you, O Lord, I pray! 3125
86:5 Certainly 3126 O Lord, you are kind 3127 and forgiving,
and show great faithfulness to all who cry out to you.
86:6 O Lord, hear my prayer!
Pay attention to my plea for mercy!
86:7 In my time of trouble I cry out to you,
for you will answer me.
86:8 None can compare to you among the gods, O Lord!
Your exploits are incomparable! 3128
86:9 All the nations, whom you created,
will come and worship you, 3129 O Lord.
They will honor your name.
86:10 For you are great and do amazing things.
You alone are God.
86:11 O Lord, teach me how you want me to live! 3130
Then I will obey your commands. 3131
Make me wholeheartedly committed to you! 3132
86:12 O Lord, my God, I will give you thanks with my whole heart!
I will honor your name continually! 3133
86:13 For you will extend your great loyal love to me, 3134
and will deliver my life 3135 from the depths of Sheol. 3136
86:14 O God, arrogant men attack me; 3137
a gang 3138 of ruthless men, who do not respect you, seek my life. 3139
86:15 But you, O Lord, are a compassionate and merciful God.
You are patient 3140 and demonstrate great loyal love and faithfulness. 3141
86:16 Turn toward me and have mercy on me!
Give your servant your strength!
Deliver your slave! 3142
86:17 Show me evidence of your favor! 3143
Then those who hate me will see it and be ashamed, 3144
for you, O Lord, will help me and comfort me. 3145
Written by the Korahites; a psalm, a song.
87:1 The Lord’s city is in the holy hills. 3147
87:2 The Lord loves the gates of Zion
more than all the dwelling places of Jacob.
87:3 People say wonderful things about you, 3148
O city of God. (Selah)
87:4 I mention Rahab 3149 and Babylon to my followers. 3150
Here are 3151 Philistia and Tyre, 3152 along with Ethiopia. 3153
It is said of them, “This one was born there.” 3154
87:5 But it is said of Zion’s residents, 3155
“Each one of these 3156 was born in her,
and the sovereign One 3157 makes her secure.” 3158
87:6 The Lord writes in the census book of the nations, 3159
“This one was born there.” 3160 (Selah)
87:7 As for the singers, as well as the pipers –
all of them sing within your walls. 3161
A song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; 3163 a well-written song 3164 by Heman the Ezrachite.
88:1 O Lord God who delivers me! 3165
By day I cry out
and at night I pray before you. 3166
88:2 Listen to my prayer! 3167
Pay attention 3168 to my cry for help!
88:3 For my life 3169 is filled with troubles
and I am ready to enter Sheol. 3170
88:4 They treat me like 3171 those who descend into the grave. 3172
I am like a helpless man, 3173
88:5 adrift 3174 among the dead,
like corpses lying in the grave,
whom you remember no more,
and who are cut off from your power. 3175
88:6 You place me in the lowest regions of the pit, 3176
in the dark places, in the watery depths.
88:7 Your anger bears down on me,
and you overwhelm me with all your waves. (Selah)
88:8 You cause those who know me to keep their distance;
you make me an appalling sight to them.
I am trapped and cannot get free. 3177
88:9 My eyes grow weak because of oppression.
I call out to you, O Lord, all day long;
I spread out my hands in prayer to you. 3178
88:10 Do you accomplish amazing things for the dead?
Do the departed spirits 3179 rise up and give you thanks? (Selah)
88:11 Is your loyal love proclaimed in the grave,
or your faithfulness in the place of the dead? 3180
88:12 Are your amazing deeds experienced 3181 in the dark region, 3182
or your deliverance in the land of oblivion? 3183
88:13 As for me, I cry out to you, O Lord;
in the morning my prayer confronts you.
88:14 O Lord, why do you reject me,
and pay no attention to me? 3184
88:15 I am oppressed and have been on the verge of death since my youth. 3185
I have been subjected to your horrors and am numb with pain. 3186
88:16 Your anger overwhelms me; 3187
your terrors destroy me.
88:17 They surround me like water all day long;
they join forces and encircle me. 3188
88:18 You cause my friends and neighbors to keep their distance; 3189
those who know me leave me alone in the darkness. 3190
A well-written song 3192 by Ethan the Ezrachite.
89:1 I will sing continually 3193 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 3194
89:2 For I say, “Loyal love is permanently established; 3195
in the skies you set up your faithfulness.” 3196
“I have made a covenant with my chosen one;
I have made a promise on oath to David, my servant:
89:4 ‘I will give you an eternal dynasty 3198
and establish your throne throughout future generations.’” 3199 (Selah)
89:5 O Lord, the heavens 3200 praise your amazing deeds,
as well as your faithfulness in the angelic assembly. 3201
89:6 For who in the skies can compare to the Lord?
Who is like the Lord among the heavenly beings, 3202
89:7 a God who is honored 3203 in the great angelic assembly, 3204
and more awesome than 3205 all who surround him?
89:8 O Lord, sovereign God! 3206
Who is strong like you, O Lord?
Your faithfulness surrounds you.
89:9 You rule over the proud sea. 3207
When its waves surge, 3208 you calm them.
89:10 You crushed the Proud One 3209 and killed it; 3210
with your strong arm you scattered your enemies.
89:11 The heavens belong to you, as does the earth.
You made the world and all it contains. 3211
89:12 You created the north and the south.
Tabor and Hermon 3212 rejoice in your name.
89:13 Your arm is powerful,
your hand strong,
your right hand 3213 victorious. 3214
89:14 Equity and justice are the foundation of your throne. 3215
Loyal love and faithfulness characterize your rule. 3216
89:15 How blessed are the people who worship you! 3217
O Lord, they experience your favor. 3218
89:16 They rejoice in your name all day long,
and are vindicated 3219 by your justice.
89:17 For you give them splendor and strength. 3220
By your favor we are victorious. 3221
89:18 For our shield 3222 belongs to the Lord,
our king to the Holy One of Israel. 3223
89:19 Then you 3224 spoke through a vision to your faithful followers 3225 and said:
“I have energized a warrior; 3226
I have raised up a young man 3227 from the people.
89:20 I have discovered David, my servant.
With my holy oil I have anointed him as king. 3228
89:21 My hand will support him, 3229
and my arm will strengthen him.
89:22 No enemy will be able to exact tribute 3230 from him; 3231
a violent oppressor will not be able to humiliate him. 3232
89:23 I will crush his enemies before him;
I will strike down those who hate him.
89:24 He will experience my faithfulness and loyal love, 3233
and by my name he will win victories. 3234
89:25 I will place his hand over the sea,
his right hand over the rivers. 3235
89:26 He will call out to me,
‘You are my father, 3236 my God, and the protector who delivers me.’ 3237
89:27 I will appoint him to be my firstborn son, 3238
the most exalted of the earth’s kings.
89:28 I will always extend my loyal love to him,
and my covenant with him is secure. 3239
89:29 I will give him an eternal dynasty, 3240
and make his throne as enduring as the skies above. 3241
89:30 If his sons reject my law
and disobey my regulations,
89:31 if they break 3242 my rules
and do not keep my commandments,
89:32 I will punish their rebellion by beating them with a club, 3243
their sin by inflicting them with bruises. 3244
89:33 But I will not remove 3245 my loyal love from him,
nor be unfaithful to my promise. 3246
89:34 I will not break 3247 my covenant
or go back on what I promised. 3248
89:35 Once and for all I have vowed by my own holiness,
I will never deceive 3249 David.
89:36 His dynasty will last forever. 3250
His throne will endure before me, like the sun, 3251
89:37 it will remain stable, like the moon, 3252
his throne will endure like the skies.” 3253 (Selah)
89:38 But you have spurned 3254 and rejected him;
you are angry with your chosen king. 3255
89:39 You have repudiated 3256 your covenant with your servant; 3257
you have thrown his crown to the ground. 3258
89:40 You have broken down all his 3259 walls;
you have made his strongholds a heap of ruins.
89:41 All who pass by 3260 have robbed him;
he has become an object of disdain to his neighbors.
89:42 You have allowed his adversaries to be victorious, 3261
and all his enemies to rejoice.
89:43 You turn back 3262 his sword from the adversary, 3263
and have not sustained him in battle. 3264
89:44 You have brought to an end his splendor, 3265
and have knocked 3266 his throne to the ground.
89:45 You have cut short his youth, 3267
and have covered him with shame. (Selah)
89:46 How long, O Lord, will this last?
Will you remain hidden forever? 3268
Will your anger continue to burn like fire?
89:47 Take note of my brief lifespan! 3269
Why do you make all people so mortal? 3270
89:48 No man can live on without experiencing death,
or deliver his life from the power of Sheol. 3271 (Selah)
89:49 Where are your earlier faithful deeds, 3272 O Lord, 3273
the ones performed in accordance with your reliable oath to David? 3274
89:50 Take note, O Lord, 3275 of the way your servants are taunted, 3276
and of how I must bear so many insults from people! 3277
89:51 Your enemies, O Lord, hurl insults;
they insult your chosen king as they dog his footsteps. 3278
89:52 3279 The Lord deserves praise 3280 forevermore!
We agree! We agree! 3281
Book 4
(Psalms 90-106)
A prayer of Moses, the man of God.
90:1 O Lord, you have been our protector 3283 through all generations!
90:2 Even before the mountains came into existence, 3284
or you brought the world into being, 3285
you were the eternal God. 3286
90:3 You make mankind return 3287 to the dust, 3288
and say, “Return, O people!”
90:4 Yes, 3289 in your eyes a thousand years
are like yesterday that quickly passes,
or like one of the divisions of the nighttime. 3290
90:5 You bring their lives to an end and they “fall asleep.” 3291
In the morning they are like the grass that sprouts up;
90:6 in the morning it glistens 3292 and sprouts up;
at evening time it withers 3293 and dries up.
90:7 Yes, 3294 we are consumed by your anger;
we are terrified by your wrath.
90:8 You are aware of our sins; 3295
you even know about our hidden sins. 3296
90:9 Yes, 3297 throughout all our days we experience your raging fury; 3298
the years of our lives pass quickly, like a sigh. 3299
90:10 The days of our lives add up to seventy years, 3300
or eighty, if one is especially strong. 3301
But even one’s best years are marred by trouble and oppression. 3302
Yes, 3303 they pass quickly 3304 and we fly away. 3305
90:11 Who can really fathom the intensity of your anger? 3306
Your raging fury causes people to fear you. 3307
90:12 So teach us to consider our mortality, 3308
so that we might live wisely. 3309
90:13 Turn back toward us, O Lord!
How long must this suffering last? 3310
Have pity on your servants! 3311
90:14 Satisfy us in the morning 3312 with your loyal love!
Then we will shout for joy and be happy 3313 all our days!
90:15 Make us happy in proportion to the days you have afflicted us,
in proportion to the years we have experienced 3314 trouble!
90:16 May your servants see your work! 3315
May their sons see your majesty! 3316
90:17 May our sovereign God extend his favor to us! 3317
Make our endeavors successful!
Yes, make them successful! 3318
91:1 As for you, the one who lives 3320 in the shelter of the sovereign One, 3321
and resides in the protective shadow 3322 of the mighty king 3323 –
91:2 I say this about the Lord, my shelter and my stronghold,
my God in whom I trust –
91:3 he will certainly rescue you from the snare of the hunter 3324
and from the destructive plague.
91:4 He will shelter you 3325 with his wings; 3326
you will find safety under his wings.
His faithfulness is like a shield or a protective wall. 3327
91:5 You need not fear the terrors of the night, 3328
the arrow that flies by day,
91:6 the plague that comes in the darkness,
or the disease that comes at noon. 3329
91:7 Though a thousand may fall beside you,
and a multitude on your right side,
it 3330 will not reach you.
91:8 Certainly you will see it with your very own eyes –
you will see the wicked paid back. 3331
91:9 For you have taken refuge in the Lord,
my shelter, the sovereign One. 3332
91:10 No harm will overtake 3333 you;
no illness 3334 will come near your home. 3335
91:11 For he will order his angels 3336
to protect you in all you do. 3337
91:12 They will lift you up in their hands,
so you will not slip and fall on a stone. 3338
91:13 You will subdue 3339 a lion and a snake; 3340
you will trample underfoot a young lion and a serpent.
“Because he is devoted to me, I will deliver him;
I will protect him 3342 because he is loyal to me. 3343
91:15 When he calls out to me, I will answer him.
I will be with him when he is in trouble;
I will rescue him and bring him honor.
91:16 I will satisfy him with long life, 3344
and will let him see my salvation.
A psalm; a song for the Sabbath day.
92:1 It is fitting 3346 to thank the Lord,
and to sing praises to your name, O sovereign One! 3347
92:2 It is fitting 3348 to proclaim your loyal love in the morning,
and your faithfulness during the night,
92:3 to the accompaniment of a ten-stringed instrument and a lyre,
to the accompaniment of the meditative tone of the harp.
92:4 For you, O Lord, have made me happy by your work.
I will sing for joy because of what you have done. 3349
92:5 How great are your works, O Lord!
Your plans are very intricate! 3350
92:6 The spiritually insensitive do not recognize this;
the fool does not understand this. 3351
92:7 When the wicked sprout up like grass,
and all the evildoers glisten, 3352
it is so that they may be annihilated. 3353
92:8 But you, O Lord, reign 3354 forever!
92:9 Indeed, 3355 look at your enemies, O Lord!
Indeed, 3356 look at how your enemies perish!
All the evildoers are scattered!
92:10 You exalt my horn like that of a wild ox. 3357
I am covered 3358 with fresh oil.
92:11 I gloat in triumph over those who tried to ambush me; 3359
I hear the defeated cries of the evil foes who attacked me. 3360
92:12 The godly 3361 grow like a palm tree;
they grow high like a cedar in Lebanon. 3362
92:13 Planted in the Lord’s house,
they grow in the courts of our God.
92:14 They bear fruit even when they are old;
they are filled with vitality and have many leaves. 3363
92:15 So they proclaim that the Lord, my protector,
is just and never unfair. 3364
93:1 The Lord reigns!
He is robed in majesty,
the Lord is robed,
he wears strength around his waist. 3366
Indeed, the world is established, it cannot be moved.
93:2 Your throne has been secure from ancient times;
you have always been king. 3367
93:3 The waves 3368 roar, O Lord,
the waves roar,
the waves roar and crash. 3369
93:4 Above the sound of the surging water, 3370
and the mighty waves of the sea,
the Lord sits enthroned in majesty. 3371
93:5 The rules you set down 3372 are completely reliable. 3373
Holiness 3374 aptly adorns your house, O Lord, forever. 3375
94:1 O Lord, the God who avenges!
O God who avenges, reveal your splendor! 3377
94:2 Rise up, O judge of the earth!
Pay back the proud!
94:3 O Lord, how long will the wicked,
how long will the wicked celebrate? 3378
94:4 They spew out threats 3379 and speak defiantly;
all the evildoers boast. 3380
94:5 O Lord, they crush your people;
they oppress the nation that belongs to you. 3381
94:6 They kill the widow and the one residing outside his native land,
and they murder the fatherless. 3382
94:7 Then they say, “The Lord does not see this;
the God of Jacob does not take notice of it.” 3383
94:8 Take notice of this, 3384 you ignorant people! 3385
You fools, when will you ever understand?
94:9 Does the one who makes the human ear not hear?
Does the one who forms the human eye not see? 3386
94:10 Does the one who disciplines the nations not punish?
He is the one who imparts knowledge to human beings!
94:11 The Lord knows that
peoples’ thoughts are morally bankrupt. 3387
94:12 How blessed is the one 3388 whom you instruct, O Lord,
the one whom you teach from your law,
94:13 in order to protect him from times of trouble, 3389
until the wicked are destroyed. 3390
94:14 Certainly 3391 the Lord does not forsake his people;
he does not abandon the nation that belongs to him. 3392
94:15 For justice will prevail, 3393
and all the morally upright 3394 will be vindicated. 3395
94:16 Who will rise up to defend me 3396 against the wicked?
Who will stand up for me against the evildoers? 3397
94:17 If the Lord had not helped me,
I would have laid down in the silence of death. 3398
94:18 If I say, “My foot is slipping,”
your loyal love, O Lord, supports me.
94:19 When worries threaten to overwhelm me, 3399
your soothing touch makes me happy. 3400
94:20 Cruel rulers 3401 are not your allies,
those who make oppressive laws. 3402
94:21 They conspire against 3403 the blameless, 3404
and condemn to death the innocent. 3405
94:22 But the Lord will protect me, 3406
and my God will shelter me. 3407
94:23 He will pay them back for their sin. 3408
He will destroy them because of 3409 their evil;
the Lord our God will destroy them.
95:1 Come! Let’s sing for joy to the Lord!
Let’s shout out praises to our protector who delivers us! 3411
95:2 Let’s enter his presence 3412 with thanksgiving!
Let’s shout out to him in celebration! 3413
95:3 For the Lord is a great God,
a great king who is superior to 3414 all gods.
95:4 The depths of the earth are in his hand, 3415
and the mountain peaks belong to him.
95:5 The sea is his, for he made it.
His hands formed the dry land.
95:6 Come! Let’s bow down and worship! 3416
Let’s kneel before the Lord, our creator!
95:7 For he is our God;
we are the people of his pasture,
the sheep he owns. 3417
Today, if only you would obey him! 3418
95:8 He says, 3419 “Do not be stubborn like they were at Meribah, 3420
like they were that day at Massah 3421 in the wilderness, 3422
95:9 where your ancestors challenged my authority, 3423
and tried my patience, even though they had seen my work.
95:10 For forty years I was continually disgusted 3424 with that generation,
and I said, ‘These people desire to go astray; 3425
they do not obey my commands.’ 3426
95:11 So I made a vow in my anger,
‘They will never enter into the resting place I had set aside for them.’” 3427
96:1 Sing to the Lord a new song! 3429
Sing to the Lord, all the earth!
96:2 Sing to the Lord! Praise his name!
Announce every day how he delivers! 3430
96:3 Tell the nations about his splendor!
Tell 3431 all the nations about his amazing deeds!
96:4 For the Lord is great and certainly worthy of praise;
he is more awesome than all gods. 3432
96:5 For all the gods of the nations are worthless, 3433
but the Lord made the sky.
96:6 Majestic splendor emanates from him; 3434
his sanctuary is firmly established and beautiful. 3435
96:7 Ascribe to the Lord, O families of the nations,
ascribe to the Lord splendor and strength!
96:8 Ascribe to the Lord the splendor he deserves! 3436
Bring an offering and enter his courts!
96:9 Worship the Lord in holy attire! 3437
Tremble before him, all the earth!
96:10 Say among the nations, “The Lord reigns!
The world is established, it cannot be moved.
He judges the nations fairly.”
96:11 Let the sky rejoice, and the earth be happy!
Let the sea and everything in it shout!
96:12 Let the fields and everything in them celebrate!
Then let the trees of the forest shout with joy
96:13 before the Lord, for he comes!
For he comes to judge the earth!
He judges the world fairly, 3438
and the nations in accordance with his justice. 3439
97:1 The Lord reigns!
Let the earth be happy!
Let the many coastlands rejoice!
97:2 Dark clouds surround him;
equity and justice are the foundation of his throne. 3441
97:3 Fire goes before him;
on every side 3442 it burns up his enemies.
97:4 His lightning bolts light up the world;
the earth sees and trembles.
97:5 The mountains melt like wax before the Lord,
before the Lord of the whole earth.
97:6 The sky declares his justice,
and all the nations see his splendor.
97:7 All who worship idols are ashamed,
those who boast about worthless idols.
All the gods bow down before him. 3443
97:8 Zion hears and rejoices,
the towns 3444 of Judah are happy,
because of your judgments, O Lord.
97:9 For you, O Lord, are the sovereign king 3445 over the whole earth;
you are elevated high above all gods.
97:10 You who love the Lord, hate evil!
He protects 3446 the lives of his faithful followers;
he delivers them from the power 3447 of the wicked.
97:11 The godly bask in the light;
the morally upright experience joy. 3448
97:12 You godly ones, rejoice in the Lord!
Give thanks to his holy name. 3449
A psalm.
98:1 Sing to the Lord a new song, 3451
for he performs 3452 amazing deeds!
His right hand and his mighty arm
accomplish deliverance. 3453
98:2 The Lord demonstrates his power to deliver; 3454
in the sight of the nations he reveals his justice.
98:3 He remains loyal and faithful to the family of Israel. 3455
All the ends of the earth see our God deliver us. 3456
98:4 Shout out praises to the Lord, all the earth!
Break out in a joyful shout and sing!
98:5 Sing to the Lord accompanied by a harp,
accompanied by a harp and the sound of music!
98:6 With trumpets and the blaring of the ram’s horn,
shout out praises before the king, the Lord!
98:7 Let the sea and everything in it shout,
along with the world and those who live in it!
98:8 Let the rivers clap their hands!
Let the mountains sing in unison
98:9 before the Lord!
For he comes to judge the earth!
He judges the world fairly, 3457
and the nations in a just manner.
99:1 The Lord reigns!
The nations tremble. 3459
He sits enthroned above the winged angels; 3460
the earth shakes. 3461
99:2 The Lord is elevated 3462 in Zion;
he is exalted over all the nations.
99:3 Let them praise your great and awesome name!
He 3463 is holy!
99:4 The king is strong;
he loves justice. 3464
You ensure that legal decisions will be made fairly; 3465
you promote justice and equity in Jacob.
99:5 Praise 3466 the Lord our God!
Worship 3467 before his footstool!
He is holy!
99:6 Moses and Aaron were among his priests;
Samuel was one of those who prayed to him. 3468
They 3469 prayed to the Lord and he answered them.
99:7 He spoke to them from a pillar of cloud; 3470
they obeyed his regulations and the ordinance he gave them.
99:8 O Lord our God, you answered them.
They found you to be a forgiving God,
but also one who punished their sinful deeds. 3471
99:9 Praise 3472 the Lord our God!
Worship on his holy hill,
for the Lord our God is holy!
A thanksgiving psalm.
100:1 Shout out praises to the Lord, all the earth!
100:2 Worship 3474 the Lord with joy!
Enter his presence with joyful singing!
100:3 Acknowledge that the Lord is God!
He made us and we belong to him; 3475
we are his people, the sheep of his pasture.
100:4 Enter his gates with thanksgiving,
and his courts with praise!
Give him thanks!
Praise his name!
100:5 For the Lord is good.
His loyal love endures, 3476
and he is faithful through all generations. 3477
A psalm of David.
101:1 I will sing about loyalty and justice!
To you, O Lord, I will sing praises!
101:2 I will walk in 3479 the way of integrity.
When will you come to me?
I will conduct my business with integrity in the midst of my palace. 3480
101:3 I will not even consider doing what is dishonest. 3481
I hate doing evil; 3482
I will have no part of it. 3483
101:4 I will have nothing to do with a perverse person; 3484
I will not permit 3485 evil.
101:5 I will destroy anyone who slanders his neighbor in secret.
I will not tolerate anyone who has a cocky demeanor and an arrogant attitude. 3486
101:6 I will favor the honest people of the land, 3487
and allow them to live with me. 3488
Those who walk in the way of integrity will attend me. 3489
101:7 Deceitful people will not live in my palace. 3490
Liars will not be welcome in my presence. 3491
101:8 Each morning I will destroy all the wicked people in the land,
and remove all evildoers from the city of the Lord.
The prayer of an oppressed man, as he grows faint and pours out his lament before the Lord.
102:1 O Lord, hear my prayer!
Pay attention to my cry for help! 3493
102:2 Do not ignore me in my time of trouble! 3494
Listen to me! 3495
When I call out to you, quickly answer me!
102:3 For my days go up in smoke, 3496
and my bones are charred like a fireplace. 3497
102:4 My heart is parched 3498 and withered like grass,
for I am unable 3499 to eat food. 3500
102:5 Because of the anxiety that makes me groan,
my bones protrude from my skin. 3501
102:6 I am like an owl 3502 in the wilderness;
I am like a screech owl 3503 among the ruins. 3504
I am like a solitary bird on a roof.
102:8 All day long my enemies taunt me;
those who mock me use my name in their curses. 3506
102:9 For I eat ashes as if they were bread, 3507
and mix my drink with my tears, 3508
102:10 because of your anger and raging fury.
Indeed, 3509 you pick me up and throw me away.
102:11 My days are coming to an end, 3510
and I am withered like grass.
102:12 But you, O Lord, rule forever, 3511
and your reputation endures. 3512
102:13 You will rise up and have compassion on Zion. 3513
For it is time to have mercy on her,
for the appointed time has come.
102:14 Indeed, 3514 your servants take delight in her stones,
and feel compassion for 3515 the dust of her ruins. 3516
102:15 The nations will respect the reputation of the Lord, 3517
and all the kings of the earth will respect 3518 his splendor,
102:16 when the Lord rebuilds Zion,
and reveals his splendor,
102:17 when he responds to the prayer of the destitute, 3519
and does not reject 3520 their request. 3521
102:18 The account of his intervention 3522 will be recorded for future generations;
people yet to be born will praise the Lord.
102:19 For he will look down from his sanctuary above; 3523
from heaven the Lord will look toward earth, 3524
102:20 in order to hear the painful cries of the prisoners,
and to set free those condemned to die, 3525
102:21 so they may proclaim the name of the Lord in Zion,
and praise him 3526 in Jerusalem, 3527
102:22 when the nations gather together,
and the kingdoms pay tribute to the Lord. 3528
102:23 He has taken away my strength in the middle of life; 3529
he has cut short my days.
102:24 I say, “O my God, please do not take me away in the middle of my life! 3530
You endure through all generations. 3531
102:25 In earlier times you established the earth;
the skies are your handiwork.
102:26 They will perish,
but you will endure. 3532
They will wear out like a garment;
like clothes you will remove them and they will disappear. 3533
your years do not come to an end.
102:28 The children of your servants will settle down here,
and their descendants 3535 will live securely in your presence.” 3536
By David.
103:1 Praise the Lord, O my soul!
With all that is within me, praise 3538 his holy name!
103:2 Praise the Lord, O my soul!
Do not forget all his kind deeds! 3539
103:3 He is the one who forgives all your sins,
who heals all your diseases, 3540
103:4 who delivers 3541 your life from the Pit, 3542
who crowns you with his loyal love and compassion,
103:5 who satisfies your life with good things, 3543
so your youth is renewed like an eagle’s. 3544
103:6 The Lord does what is fair,
and executes justice for all the oppressed. 3545
103:7 The Lord revealed his faithful acts 3546 to Moses,
his deeds to the Israelites.
103:8 The Lord is compassionate and merciful;
he is patient 3547 and demonstrates great loyal love. 3548
103:9 He does not always accuse,
and does not stay angry. 3549
103:10 He does not deal with us as our sins deserve; 3550
he does not repay us as our misdeeds deserve. 3551
103:11 For as the skies are high above the earth,
so his loyal love towers 3552 over his faithful followers. 3553
103:12 As far as the eastern horizon 3554 is from the west, 3555
so he removes the guilt of our rebellious actions 3556 from us.
103:13 As a father has compassion on his children, 3557
so the Lord has compassion on his faithful followers. 3558
103:14 For he knows what we are made of; 3559
he realizes 3560 we are made of clay. 3561
103:15 A person’s life is like grass. 3562
Like a flower in the field it flourishes,
103:16 but when the hot wind 3563 blows by, it disappears,
and one can no longer even spot the place where it once grew.
103:17 But the Lord continually shows loyal love to his faithful followers, 3564
and is faithful to their descendants, 3565
103:18 to those who keep his covenant,
who are careful to obey his commands. 3566
103:19 The Lord has established his throne in heaven;
his kingdom extends over everything. 3567
103:20 Praise the Lord, you angels of his,
you powerful warriors who carry out his decrees
and obey his orders! 3568
103:21 Praise the Lord, all you warriors of his, 3569
you servants of his who carry out his desires! 3570
103:22 Praise the Lord, all that he has made, 3571
in all the regions 3572 of his kingdom!
Praise the Lord, O my soul!
104:1 Praise the Lord, O my soul!
O Lord my God, you are magnificent. 3574
You are robed in splendor and majesty.
104:2 He covers himself with light as if it were a garment.
He stretches out the skies like a tent curtain,
104:3 and lays the beams of the upper rooms of his palace on the rain clouds. 3575
He makes the clouds his chariot,
and travels along on the wings of the wind. 3576
104:4 He makes the winds his messengers,
and the flaming fire his attendant. 3577
104:5 He established the earth on its foundations;
it will never be upended.
104:6 The watery deep covered it 3578 like a garment;
the waters reached 3579 above the mountains. 3580
104:7 Your shout made the waters retreat;
at the sound of your thunderous voice they hurried off –
104:8 as the mountains rose up,
and the valleys went down –
to the place you appointed for them. 3581
104:9 You set up a boundary for them that they could not cross,
so that they would not cover the earth again. 3582
104:10 He turns springs into streams; 3583
they flow between the mountains.
104:11 They provide water for all the animals in the field;
the wild donkeys quench their thirst.
104:12 The birds of the sky live beside them;
they chirp among the bushes. 3584
104:13 He waters the mountains from the upper rooms of his palace; 3585
the earth is full of the fruit you cause to grow. 3586
104:14 He provides grass 3587 for the cattle,
and crops for people to cultivate, 3588
so they can produce food from the ground, 3589
104:15 as well as wine that makes people feel so good, 3590
and so they can have oil to make their faces shine, 3591
as well as food that sustains people’s lives. 3592
104:16 The trees of the Lord 3593 receive all the rain they need, 3594
the cedars of Lebanon which he planted,
104:17 where the birds make nests,
near the evergreens in which the herons live. 3595
104:18 The wild goats live in the high mountains; 3596
the rock badgers find safety in the cliffs.
104:19 He made the moon to mark the months, 3597
and the sun sets according to a regular schedule. 3598
104:20 You make it dark and night comes, 3599
during which all the beasts of the forest prowl around.
104:21 The lions roar for prey,
seeking their food from God. 3600
104:22 When the sun rises, they withdraw
and sleep 3601 in their dens.
104:23 Men then go out to do their work,
and labor away until evening. 3602
104:24 How many living things you have made, O Lord! 3603
You have exhibited great skill in making all of them; 3604
the earth is full of the living things you have made.
104:25 Over here is the deep, wide sea, 3605
which teems with innumerable swimming creatures, 3606
living things both small and large.
104:26 The ships travel there,
and over here swims the whale 3607 you made to play in it.
104:27 All of your creatures 3608 wait for you
to provide them with food on a regular basis. 3609
104:28 You give food to them and they receive it;
you open your hand and they are filled with food. 3610
104:29 When you ignore them, they panic. 3611
When you take away their life’s breath, they die
and return to dust.
104:30 When you send your life-giving breath, they are created,
and you replenish the surface of the ground.
104:31 May the splendor of the Lord endure! 3612
May the Lord find pleasure in the living things he has made! 3613
104:32 He looks down on the earth and it shakes;
he touches the mountains and they start to smolder.
104:33 I will sing to the Lord as long as I live;
I will sing praise to my God as long as I exist! 3614
104:34 May my thoughts 3615 be pleasing to him!
I will rejoice in the Lord.
104:35 May sinners disappear 3616 from the earth,
and the wicked vanish!
Praise the Lord, O my soul!
Praise the Lord!
105:1 Give thanks to the Lord!
Call on his name!
Make known his accomplishments among the nations!
105:2 Sing to him!
Make music to him!
Tell about all his miraculous deeds!
105:3 Boast about his holy name!
Let the hearts of those who seek the Lord rejoice!
105:4 Seek the Lord and the strength he gives!
Seek his presence continually!
105:5 Recall the miraculous deeds he performed,
his mighty acts and the judgments he decreed, 3618
105:6 O children 3619 of Abraham, 3620 God’s 3621 servant,
you descendants 3622 of Jacob, God’s 3623 chosen ones!
105:7 He is the Lord our God;
he carries out judgment throughout the earth. 3624
105:8 He always remembers his covenantal decree,
the promise he made 3625 to a thousand generations –
105:9 the promise 3626 he made to Abraham,
the promise he made by oath to Isaac!
105:10 He gave it to Jacob as a decree,
to Israel as a lasting promise, 3627
105:11 saying, “To you I will give the land of Canaan
as the portion of your inheritance.”
105:12 When they were few in number,
just a very few, and resident aliens within it,
105:13 they wandered from nation to nation,
and from one kingdom to another. 3628
105:14 He let no one oppress them;
he disciplined kings for their sake,
105:15 saying, 3629 “Don’t touch my chosen 3630 ones!
Don’t harm my prophets!”
105:16 He called down a famine upon the earth;
he cut off all the food supply. 3631
105:17 He sent a man ahead of them 3632 –
Joseph was sold as a servant.
105:18 The shackles hurt his feet; 3633
his neck was placed in an iron collar, 3634
105:19 until the time when his prediction 3635 came true.
The Lord’s word 3636 proved him right. 3637
105:20 The king authorized his release; 3638
the ruler of nations set him free.
105:21 He put him in charge of his palace, 3639
and made him manager of all his property,
105:22 giving him authority to imprison his officials 3640
and to teach his advisers. 3641
105:23 Israel moved to 3642 Egypt;
Jacob lived for a time 3643 in the land of Ham.
105:24 The Lord 3644 made his people very fruitful,
and made them 3645 more numerous than their 3646 enemies.
105:25 He caused them 3647 to hate his people,
and to mistreat 3648 his servants.
105:26 He sent his servant Moses,
and Aaron, whom he had chosen.
105:27 They executed his miraculous signs among them, 3649
and his amazing deeds in the land of Ham.
they did not disobey his orders. 3651
105:29 He turned their water into blood,
and killed their fish.
105:30 Their land was overrun by frogs,
which even got into the rooms of their kings.
105:31 He ordered flies to come; 3652
gnats invaded their whole territory.
105:32 He sent hail along with the rain; 3653
there was lightning in their land. 3654
105:33 He destroyed their vines and fig trees,
and broke the trees throughout their territory.
105:34 He ordered locusts to come, 3655
innumerable grasshoppers.
105:35 They ate all the vegetation in their land,
and devoured the crops of their fields. 3656
105:36 He struck down all the firstborn in their land,
the firstfruits of their reproductive power. 3657
105:37 He brought his people 3658 out enriched 3659 with silver and gold;
none of his tribes stumbled.
105:38 Egypt was happy when they left,
for they were afraid of them. 3660
105:39 He spread out a cloud for a cover, 3661
and provided a fire to light up the night.
105:40 They asked for food, 3662 and he sent quails;
he satisfied them with food from the sky. 3663
105:41 He opened up a rock and water flowed out;
a river ran through dry regions.
105:42 Yes, 3664 he remembered the sacred promise 3665
he made to Abraham his servant.
105:43 When he led his people out, they rejoiced;
his chosen ones shouted with joy. 3666
105:44 He handed the territory of nations over to them,
and they took possession of what other peoples had produced, 3667
105:45 so that they might keep his commands
and obey 3668 his laws.
Praise the Lord!
106:1 Praise the Lord!
Give thanks to the Lord, for he is good,
and his loyal love endures! 3670
106:2 Who can adequately recount the Lord’s mighty acts,
or relate all his praiseworthy deeds? 3671
106:3 How blessed are those who promote justice,
and do what is right all the time!
106:4 Remember me, O Lord, when you show favor to your people!
Pay attention to me, when you deliver,
106:5 so I may see the prosperity 3672 of your chosen ones,
rejoice along with your nation, 3673
and boast along with the people who belong to you. 3674
106:6 We have sinned like 3675 our ancestors; 3676
we have done wrong, we have done evil.
106:7 Our ancestors in Egypt failed to appreciate your miraculous deeds,
they failed to remember your many acts of loyal love,
and they rebelled at the sea, by the Red Sea. 3677
106:8 Yet he delivered them for the sake of his reputation, 3678
that he might reveal his power.
106:9 He shouted at 3679 the Red Sea and it dried up;
he led them through the deep water as if it were a desert.
106:10 He delivered them from the power 3680 of the one who hated them,
and rescued 3681 them from the power 3682 of the enemy.
106:11 The water covered their enemies;
not even one of them survived. 3683
106:12 They believed his promises; 3684
they sang praises to him.
106:13 They quickly forgot what he had done; 3685
they did not wait for his instructions. 3686
106:14 In the wilderness they had an insatiable craving 3687 for meat; 3688
they challenged God 3689 in the desert.
106:15 He granted their request,
then struck them with a disease. 3690
106:16 In the camp they resented 3691 Moses,
and Aaron, the Lord’s holy priest. 3692
106:17 The earth opened up and swallowed Dathan;
it engulfed 3693 the group led by Abiram. 3694
106:18 Fire burned their group;
the flames scorched the wicked. 3695
106:19 They made an image of a calf at Horeb,
and worshiped a metal idol.
106:20 They traded their majestic God 3696
for the image of an ox that eats grass.
106:21 They rejected 3697 the God who delivered them,
the one who performed great deeds in Egypt,
106:22 amazing feats in the land of Ham,
mighty 3698 acts by the Red Sea.
106:23 He threatened 3699 to destroy them,
but 3700 Moses, his chosen one, interceded with him 3701
and turned back his destructive anger. 3702
106:24 They rejected the fruitful land; 3703
they did not believe his promise. 3704
106:25 They grumbled in their tents; 3705
they did not obey 3706 the Lord.
106:26 So he made a solemn vow 3707
that he would make them die 3708 in the desert,
106:27 make their descendants 3709 die 3710 among the nations,
and scatter them among foreign lands. 3711
106:28 They worshiped 3712 Baal of Peor,
and ate sacrifices offered to the dead. 3713
106:29 They made the Lord angry 3714 by their actions,
and a plague broke out among them.
106:30 Phinehas took a stand and intervened, 3715
and the plague subsided.
106:31 This brought him a reward,
an eternal gift. 3716
106:32 They made him angry by the waters of Meribah,
and Moses suffered 3717 because of them,
106:33 for they aroused 3718 his temper, 3719
and he spoke rashly. 3720
106:34 They did not destroy the nations, 3721
as the Lord had commanded them to do.
106:35 They mixed in with the nations
and learned their ways. 3722
106:36 They worshiped 3723 their idols,
which became a snare to them. 3724
106:37 They sacrificed their sons and daughters to demons. 3725
106:38 They shed innocent blood –
the blood of their sons and daughters,
whom they sacrificed to the idols of Canaan.
The land was polluted by bloodshed. 3726
106:39 They were defiled by their deeds,
and unfaithful in their actions. 3727
106:40 So the Lord was angry with his people 3728
and despised the people who belong to him. 3729
106:41 He handed them over to 3730 the nations,
and those who hated them ruled over them.
106:42 Their enemies oppressed them;
they were subject to their authority. 3731
106:43 Many times he delivered 3732 them,
but they had a rebellious attitude, 3733
and degraded themselves 3734 by their sin.
106:44 Yet he took notice of their distress,
when he heard their cry for help.
106:45 He remembered his covenant with them,
and relented 3735 because of his great loyal love.
106:46 He caused all their conquerors 3736
to have pity on them.
106:47 Deliver us, O Lord, our God!
Gather us from among the nations!
Then we will give thanks 3737 to your holy name,
and boast about your praiseworthy deeds. 3738
106:48 The Lord God of Israel deserves praise, 3739
in the future and forevermore. 3740
Let all the people say, “We agree! 3741 Praise the Lord!” 3742
Book 5
(Psalms 107-150)
107:1 Give thanks to the Lord, for he is good,
and his loyal love endures! 3744
107:2 Let those delivered by the Lord speak out, 3745
those whom he delivered 3746 from the power 3747 of the enemy,
107:3 and gathered from foreign lands, 3748
from east and west,
from north and south.
107:4 They wandered through the wilderness on a desert road;
they found no city in which to live.
107:5 They were hungry and thirsty;
they fainted from exhaustion. 3749
107:6 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:7 He led them on a level road, 3750
that they might find a city in which to live.
107:8 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 3751
107:9 For he has satisfied those who thirst, 3752
and those who hunger he has filled with food. 3753
107:10 They sat in utter darkness, 3754
bound in painful iron chains, 3755
107:11 because they had rebelled against God’s commands, 3756
and rejected the instructions of the sovereign king. 3757
107:12 So he used suffering to humble them; 3758
they stumbled and no one helped them up.
107:13 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:14 He brought them out of the utter darkness, 3759
and tore off their shackles.
107:15 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 3760
107:16 For he shattered the bronze gates,
and hacked through the iron bars. 3761
107:17 They acted like fools in their rebellious ways, 3762
and suffered because of their sins.
107:18 They lost their appetite for all food, 3763
and they drew near the gates of death.
107:19 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:20 He sent them an assuring word 3764 and healed them;
he rescued them from the pits where they were trapped. 3765
107:21 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 3766
107:22 Let them present thank offerings,
and loudly proclaim what he has done! 3767
107:23 3768 Some traveled on 3769 the sea in ships,
and carried cargo over the vast waters. 3770
107:24 They witnessed the acts of the Lord,
his amazing feats on the deep water.
107:25 He gave the order for a windstorm, 3771
and it stirred up the waves of the sea. 3772
107:26 They 3773 reached up to the sky,
then dropped into the depths.
The sailors’ strength 3774 left them 3775 because the danger was so great. 3776
107:27 They swayed 3777 and staggered like a drunk,
and all their skill proved ineffective. 3778
107:28 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:29 He calmed the storm, 3779
and the waves 3780 grew silent.
107:30 The sailors 3781 rejoiced because the waves 3782 grew quiet,
and he led them to the harbor 3783 they desired.
107:31 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 3784
107:32 Let them exalt him in the assembly of the people!
Let them praise him in the place where the leaders preside! 3785
107:33 He turned 3786 streams into a desert,
springs of water into arid land,
107:34 and a fruitful land into a barren place, 3787
because of the sin of its inhabitants.
107:35 As for his people, 3788 he turned 3789 a desert into a pool of water,
and a dry land into springs of water.
107:36 He allowed the hungry to settle there,
and they established a city in which to live.
107:37 They cultivated 3790 fields,
and planted vineyards,
which yielded a harvest of fruit. 3791
107:38 He blessed 3792 them so that they became very numerous.
He would not allow their cattle to decrease in number. 3793
107:39 As for their enemies, 3794 they decreased in number and were beaten down,
because of painful distress 3795 and suffering.
107:40 He would pour 3796 contempt upon princes,
and he made them wander in a wasteland with no road.
107:41 Yet he protected 3797 the needy from oppression,
and cared for his families like a flock of sheep.
107:42 When the godly see this, they rejoice,
and every sinner 3798 shuts his mouth.
107:43 Whoever is wise, let him take note of these things!
Let them consider the Lord’s acts of loyal love!
A song, a psalm of David.
108:1 I am determined, 3800 O God!
I will sing and praise you with my whole heart. 3801
108:2 Awake, O stringed instrument and harp!
I will wake up at dawn! 3802
108:3 I will give you thanks before the nations, O Lord!
I will sing praises to you before foreigners! 3803
108:4 For your loyal love extends beyond the sky, 3804
and your faithfulness reaches the clouds.
108:5 Rise up 3805 above the sky, O God!
May your splendor cover the whole earth! 3806
108:6 Deliver by your power 3807 and answer me,
so that the ones you love may be safe. 3808
108:7 God has spoken in his sanctuary: 3809
“I will triumph! I will parcel out Shechem,
the valley of Succoth I will measure off. 3810
108:8 Gilead belongs to me,
as does Manasseh! 3811
Ephraim is my helmet, 3812
Judah my royal scepter. 3813
108:9 Moab is my wash basin. 3814
I will make Edom serve me. 3815
I will shout in triumph over Philistia.”
108:10 Who will lead me into the fortified city?
Who will bring me to Edom? 3816
108:11 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
108:12 Give us help against the enemy,
for any help men might offer is futile. 3817
108:13 By God’s power we will conquer; 3818
he will trample down 3819 our enemies.
For the music director, a psalm of David.
109:1 O God whom I praise, do not ignore me! 3821
109:2 For they say cruel and deceptive things to me;
they lie to me. 3822
109:3 They surround me and say hateful things; 3823
they attack me for no reason.
109:4 They repay my love with accusations, 3824
but I continue to pray. 3825
109:5 They repay me evil for good, 3826
and hate for love.
109:6 3827 Appoint an evil man to testify against him! 3828
May an accuser stand 3829 at his right side!
109:7 When he is judged, he will be found 3830 guilty! 3831
Then his prayer will be regarded as sinful.
109:8 May his days be few! 3832
May another take his job! 3833
109:9 May his children 3834 be fatherless,
and his wife a widow!
109:10 May his children 3835 roam around begging,
asking for handouts as they leave their ruined home! 3836
109:11 May the creditor seize 3837 all he owns!
May strangers loot his property! 3838
109:12 May no one show him kindness! 3839
May no one have compassion 3840 on his fatherless children!
109:13 May his descendants 3841 be cut off! 3842
May the memory of them be wiped out by the time the next generation arrives! 3843
109:14 May his ancestors’ 3844 sins be remembered by the Lord!
May his mother’s sin not be forgotten! 3845
109:15 May the Lord be constantly aware of them, 3846
and cut off the memory of his children 3847 from the earth!
109:16 For he never bothered to show kindness; 3848
he harassed the oppressed and needy,
and killed the disheartened. 3849
109:17 He loved to curse 3850 others, so those curses have come upon him. 3851
He had no desire to bless anyone, so he has experienced no blessings. 3852
109:18 He made cursing a way of life, 3853
so curses poured into his stomach like water
and seeped into his bones like oil. 3854
109:19 May a curse attach itself to him, like a garment one puts on, 3855
or a belt 3856 one wears continually!
109:20 May the Lord repay my accusers in this way, 3857
those who say evil things about 3858 me! 3859
109:21 O sovereign Lord,
intervene on my behalf for the sake of your reputation! 3860
Because your loyal love is good, deliver me!
109:22 For I am oppressed and needy,
and my heart beats violently within me. 3861
109:23 I am fading away like a shadow at the end of the day; 3862
I am shaken off like a locust.
109:24 I am so starved my knees shake; 3863
I have turned into skin and bones. 3864
109:25 I am disdained by them. 3865
When they see me, they shake their heads. 3866
109:26 Help me, O Lord my God!
Because you are faithful to me, deliver me! 3867
109:27 Then they will realize 3868 this is your work, 3869
and that you, Lord, have accomplished it.
109:28 They curse, but you will bless. 3870
When they attack, they will be humiliated, 3871
but your servant will rejoice.
109:29 My accusers will be covered 3872 with shame,
and draped in humiliation as if it were a robe.
109:30 I will thank the Lord profusely, 3873
in the middle of a crowd 3874 I will praise him,
109:31 because he stands at the right hand of the needy,
to deliver him from those who threaten 3875 his life.
A psalm of David.
110:1 Here is the Lord’s proclamation 3877 to my lord: 3878
“Sit down at my right hand 3879 until I make your enemies your footstool!” 3880
110:2 The Lord 3881 extends 3882 your dominion 3883 from Zion.
Rule in the midst of your enemies!
110:3 Your people willingly follow you 3884 when you go into battle. 3885
On the holy hills 3886 at sunrise 3887 the dew of your youth 3888 belongs to you. 3889
110:4 The Lord makes this promise on oath 3890 and will not revoke it: 3891
“You are an eternal priest 3892 after the pattern of 3893 Melchizedek.” 3894
110:5 O sovereign Lord, 3895 at your right hand
he strikes down 3896 kings in the day he unleashes his anger. 3897
110:6 He executes judgment 3898 against 3899 the nations;
he fills the valleys with corpses; 3900
he shatters their heads over the vast battlefield. 3901
110:7 From the stream along the road he drinks;
then he lifts up his head. 3902
111:1 Praise the Lord!
I will give thanks to the Lord with my whole heart,
in the assembly of the godly and the congregation.
111:2 The Lord’s deeds are great,
eagerly awaited 3904 by all who desire them.
111:3 His work is majestic and glorious, 3905
and his faithfulness endures 3906 forever.
111:4 He does 3907 amazing things that will be remembered; 3908
the Lord is merciful and compassionate.
111:5 He gives 3909 food to his faithful followers; 3910
he always remembers his covenant. 3911
111:6 He announced that he would do mighty deeds for his people,
giving them a land that belonged to other nations. 3912
111:7 His acts are characterized by 3913 faithfulness and justice;
all his precepts are reliable. 3914
111:8 They are forever firm,
and should be faithfully and properly carried out. 3915
111:9 He delivered his people; 3916
he ordained that his covenant be observed forever. 3917
His name is holy and awesome.
111:10 To obey the Lord is the fundamental principle for wise living; 3918
all who carry out his precepts acquire good moral insight. 3919
He will receive praise forever. 3920
112:1 Praise the Lord!
How blessed is the one 3922 who obeys 3923 the Lord,
who takes great delight in keeping his commands. 3924
112:2 His descendants 3925 will be powerful on the earth;
the godly 3926 will be blessed.
112:3 His house contains wealth and riches;
his integrity endures. 3927
112:4 In the darkness a light 3928 shines for the godly,
for each one who is merciful, compassionate, and just. 3929
112:5 It goes well for the one 3930 who generously lends money,
and conducts his business honestly. 3931
112:6 For he will never be upended;
others will always remember one who is just. 3932
112:7 He does not fear bad news.
He 3933 is confident; he trusts 3934 in the Lord.
112:8 His resolve 3935 is firm; he will not succumb to fear
before he looks in triumph on his enemies.
112:9 He generously gives 3936 to the needy;
his integrity endures. 3937
He will be vindicated and honored. 3938
112:10 When the wicked 3939 see this, they will worry;
they will grind their teeth in frustration 3940 and melt away;
the desire of the wicked will perish. 3941
113:1 Praise the Lord!
Praise, you servants of the Lord,
praise the name of the Lord!
113:2 May the Lord’s name be praised
now and forevermore!
the Lord’s name is deserving of praise.
113:4 The Lord is exalted over all the nations;
his splendor reaches beyond the sky. 3944
113:5 Who can compare to the Lord our God,
who sits on a high throne? 3945
113:6 He bends down to look 3946
at the sky and the earth.
113:7 He raises the poor from the dirt,
and lifts up the needy from the garbage pile, 3947
113:8 that he might seat him with princes,
with the princes of his people.
113:9 He makes the barren woman of the family 3948
a happy mother of children. 3949
Praise the Lord!
114:1 When Israel left Egypt,
when the family of Jacob left a foreign nation behind, 3951
114:2 Judah became his sanctuary,
Israel his kingdom.
114:3 The sea looked and fled; 3952
the Jordan River 3953 turned back. 3954
114:4 The mountains skipped like rams,
the hills like lambs. 3955
114:5 Why do you flee, O sea?
Why do you turn back, O Jordan River?
114:6 Why do you skip like rams, O mountains,
like lambs, O hills?
114:7 Tremble, O earth, before the Lord –
before the God of Jacob,
114:8 who turned a rock into a pool of water,
a hard rock into springs of water! 3956
115:1 Not to us, O Lord, not to us!
But to your name bring honor, 3958
for the sake of your loyal love and faithfulness. 3959
115:2 Why should the nations say,
“Where is their God?”
115:3 Our God is in heaven!
He does whatever he pleases! 3960
115:4 Their 3961 idols are made of silver and gold –
they are man-made. 3962
115:5 They have mouths, but cannot speak,
eyes, but cannot see,
115:6 ears, but cannot hear,
noses, but cannot smell,
115:7 hands, but cannot touch,
feet, but cannot walk.
They cannot even clear their throats. 3963
115:8 Those who make them will end up 3964 like them,
as will everyone who trusts in them.
115:9 O Israel, trust in the Lord!
He is their deliverer 3965 and protector. 3966
115:10 O family 3967 of Aaron, trust in the Lord!
He is their deliverer 3968 and protector. 3969
115:11 You loyal followers of the Lord, 3970 trust in the Lord!
He is their deliverer 3971 and protector. 3972
115:12 The Lord takes notice of us, 3973 he will bless 3974 –
he will bless the family 3975 of Israel,
he will bless the family of Aaron.
115:13 He will bless his loyal followers, 3976
both young and old. 3977
115:14 May he increase your numbers,
yours and your children’s! 3978
115:15 May you be blessed by the Lord,
the creator 3979 of heaven and earth!
115:16 The heavens belong to the Lord, 3980
but the earth he has given to mankind. 3981
115:17 The dead do not praise the Lord,
nor do any of those who descend into the silence of death. 3982
115:18 But we will praise the Lord
now and forevermore.
Praise the Lord!
116:1 I love the Lord
because he heard my plea for mercy, 3984
116:2 and listened to me. 3985
As long as I live, I will call to him when I need help. 3986
116:3 The ropes of death tightened around me, 3987
the snares 3988 of Sheol confronted me.
I was confronted 3989 with trouble and sorrow.
116:4 I called on the name of the Lord,
“Please Lord, rescue my life!”
116:5 The Lord is merciful and fair;
our God is compassionate.
116:6 The Lord protects 3990 the untrained; 3991
I was in serious trouble 3992 and he delivered me.
116:7 Rest once more, my soul, 3993
for the Lord has vindicated you. 3994
116:8 Yes, 3995 Lord, 3996 you rescued my life from death,
and kept my feet from stumbling.
116:9 I will serve 3997 the Lord
in the land 3998 of the living.
116:10 I had faith when I said,
“I am severely oppressed.”
116:11 I rashly declared, 3999
“All men are liars.”
116:12 How can I repay the Lord
for all his acts of kindness to me?
116:13 I will celebrate my deliverance, 4000
and call on the name of the Lord.
116:14 I will fulfill my vows to the Lord
before all his people.
116:15 The Lord values
the lives of his faithful followers. 4001
116:16 Yes, Lord! I am indeed your servant;
I am your lowest slave. 4002
You saved me from death. 4003
116:17 I will present a thank offering to you,
and call on the name of the Lord.
116:18 I will fulfill my vows to the Lord
before all his people,
116:19 in the courts of the Lord’s temple,
in your midst, O Jerusalem.
Praise the Lord!
117:1 Praise the Lord, all you nations!
Applaud him, all you foreigners! 4005
117:2 For his loyal love towers 4006 over us,
and the Lord’s faithfulness endures.
Praise the Lord!
118:1 Give thanks to the Lord, for he is good
and his loyal love endures! 4008
118:2 Let Israel say,
“Yes, his loyal love endures!”
118:3 Let the family 4009 of Aaron say,
“Yes, his loyal love endures!”
118:4 Let the loyal followers of the Lord 4010 say,
“Yes, his loyal love endures!”
118:5 In my distress 4011 I cried out to the Lord.
The Lord answered me and put me in a wide open place. 4012
118:6 The Lord is on my side, 4013 I am not afraid!
What can people do to me? 4014
118:7 The Lord is on my side 4015 as my helper. 4016
I look in triumph on those who hate me.
118:8 It is better to take shelter 4017 in the Lord
than to trust in people.
118:9 It is better to take shelter in the Lord
than to trust in princes.
118:10 All the nations surrounded me. 4018
Indeed, in the name of the Lord 4019 I pushed them away. 4020
118:11 They surrounded me, yes, they surrounded me.
Indeed, in the name of the Lord I pushed them away.
118:12 They surrounded me like bees.
But they disappeared as quickly 4021 as a fire among thorns. 4022
Indeed, in the name of the Lord I pushed them away.
118:13 “You aggressively attacked me 4023 and tried to knock me down, 4024
but the Lord helped me.
118:14 The Lord gives me strength and protects me; 4025
he has become my deliverer.” 4026
118:15 They celebrate deliverance in the tents of the godly. 4027
The Lord’s right hand conquers, 4028
118:16 the Lord’s right hand gives victory, 4029
the Lord’s right hand conquers.
118:17 I will not die, but live,
and I will proclaim what the Lord has done. 4030
118:18 The Lord severely 4031 punished me,
but he did not hand me over to death.
118:19 Open for me the gates of the just king’s temple! 4032
I will enter through them and give thanks to the Lord.
118:20 This is the Lord’s gate –
the godly enter through it.
118:21 I will give you thanks, for you answered me,
and have become my deliverer.
118:22 The stone which the builders discarded 4033
has become the cornerstone. 4034
118:23 This is the Lord’s work.
We consider it amazing! 4035
118:24 This is the day the Lord has brought about. 4036
We will be happy and rejoice in it.
118:25 Please Lord, deliver!
Please Lord, grant us success! 4037
118:26 May the one who comes in the name of the Lord 4038 be blessed!
We will pronounce blessings on you 4039 in the Lord’s temple. 4040
118:27 The Lord is God and he has delivered us. 4041
Tie the offering 4042 with ropes
to the horns of the altar! 4043
118:28 You are my 4044 God and I will give you thanks!
You are my God and I will praise you!
118:29 Give thanks to the Lord, for he is good
and his loyal love endures! 4045
א (Alef)
119:1 How blessed are those whose actions are blameless, 4047
who obey 4048 the law of the Lord.
119:2 How blessed are those who observe his rules,
and seek him with all their heart,
119:3 who, moreover, do no wrong,
but follow in his footsteps. 4049
119:4 You demand that your precepts
be carefully kept. 4050
119:5 If only I were predisposed 4051
to keep your statutes!
119:6 Then I would not be ashamed,
if 4052 I were focused on 4053 all your commands.
119:7 I will give you sincere thanks, 4054
when I learn your just regulations.
119:8 I will keep your statutes.
Do not completely abandon me! 4055
ב (Bet)
119:9 How can a young person 4056 maintain a pure life? 4057
By guarding it according to your instructions! 4058
119:10 With all my heart I seek you.
Do not allow me to stray from your commands!
119:11 In my heart I store up 4059 your words, 4060
so I might not sin against you.
119:12 You deserve praise, 4061 O Lord!
Teach me your statutes!
119:13 With my lips I proclaim
all the regulations you have revealed. 4062
119:14 I rejoice in the lifestyle prescribed by your rules 4063
as if 4064 they were riches of all kinds. 4065
119:15 I will meditate on 4066 your precepts
and focus 4067 on your behavior. 4068
119:16 I find delight 4069 in your statutes;
I do not forget your instructions. 4070
ג (Gimel)
119:17 Be kind to your servant!
Then I will live 4071 and keep 4072 your instructions. 4073
119:18 Open 4074 my eyes so I can truly see 4075
the marvelous things in your law!
119:19 I am like a foreigner in this land. 4076
Do not hide your commands from me!
119:20 I desperately long to know 4077
your regulations at all times.
119:21 You reprimand arrogant people.
Those who stray from your commands are doomed. 4078
119:22 Spare me 4079 shame and humiliation,
for I observe your rules.
119:23 Though rulers plot and slander me, 4080
your servant meditates on your statutes.
119:24 Yes, I find delight in your rules;
they give me guidance. 4081
ד (Dalet)
119:25 I collapse in the dirt. 4082
Revive me with your word! 4083
119:26 I told you about my ways 4084 and you answered me.
Teach me your statutes!
119:27 Help me to understand what your precepts mean! 4085
Then I can meditate 4086 on your marvelous teachings. 4087
119:28 I collapse 4088 from grief.
Sustain me by your word! 4089
119:29 Remove me from the path of deceit! 4090
Graciously give me 4091 your law!
119:30 I choose the path of faithfulness;
I am committed to 4092 your regulations.
119:31 I hold fast 4093 to your rules.
O Lord, do not let me be ashamed!
119:32 I run along the path of your commands,
for you enable me to do so. 4094
ה (He)
119:33 Teach me, O Lord, the lifestyle prescribed by your statutes, 4095
so that I might observe it continually. 4096
119:34 Give me understanding so that I might observe your law,
and keep it with all my heart. 4097
119:35 Guide me 4098 in the path of your commands,
for I delight to walk in it. 4099
119:36 Give me a desire for your rules, 4100
rather than for wealth gained unjustly. 4101
119:37 Turn my eyes away from what is worthless! 4102
Revive me with your word! 4103
119:38 Confirm to your servant your promise, 4104
which you made to the one who honors you. 4105
119:39 Take away the insults that I dread! 4106
Indeed, 4107 your regulations are good.
119:40 Look, I long for your precepts.
Revive me with your deliverance! 4108
ו (Vav)
119:41 May I experience your loyal love, 4109 O Lord,
and your deliverance, 4110 as you promised. 4111
119:42 Then I will have a reply for the one who insults me, 4112
for I trust in your word.
119:43 Do not completely deprive me of a truthful testimony, 4113
for I await your justice.
119:44 Then I will keep 4114 your law continually
now and for all time. 4115
for I seek your precepts.
119:46 I will speak 4117 about your regulations before kings
and not be ashamed.
119:47 I will find delight in your commands,
which I love.
119:48 I will lift my hands to 4118 your commands,
which I love,
and I will meditate on your statutes.
ז (Zayin)
119:49 Remember your word to your servant,
for you have given me hope.
119:50 This 4119 is what comforts me in my trouble,
for your promise revives me. 4120
119:51 Arrogant people do nothing but scoff at me. 4121
Yet I do not turn aside from your law.
119:52 I remember your ancient regulations, 4122
O Lord, and console myself. 4123
119:53 Rage takes hold of me because of the wicked,
those who reject your law.
119:54 Your statutes have been my songs 4124
in the house where I live. 4125
119:55 I remember your name during the night, O Lord,
and I will keep 4126 your law.
119:56 This 4127 has been my practice,
for I observe your precepts.
ח (Khet)
119:57 The Lord is my source of security. 4128
I have determined 4129 to follow your instructions. 4130
119:58 I seek your favor 4131 with all my heart.
Have mercy on me as you promised! 4132
119:59 I consider my actions 4133
and follow 4134 your rules.
119:60 I keep your commands
eagerly and without delay. 4135
119:61 The ropes of the wicked tighten around 4136 me,
but I do not forget your law.
119:62 In the middle of the night I arise 4137 to thank you
for your just regulations.
119:63 I am a friend to all your loyal followers, 4138
and to those who keep your precepts.
119:64 O Lord, your loyal love fills the earth.
Teach me your statutes!
ט (Tet)
119:65 You are good 4139 to your servant,
O Lord, just as you promised. 4140
119:66 Teach me proper discernment 4141 and understanding!
For I consider your commands to be reliable. 4142
119:67 Before I was afflicted I used to stray off, 4143
but now I keep your instructions. 4144
119:68 You are good and you do good.
Teach me your statutes!
119:69 Arrogant people smear my reputation with lies, 4145
but I observe your precepts with all my heart.
119:70 Their hearts are calloused, 4146
but I find delight in your law.
119:71 It was good for me to suffer,
so that I might learn your statutes.
119:72 The law you have revealed is more important to me
than thousands of pieces of gold and silver. 4147
י (Yod)
119:73 Your hands made me and formed me. 4148
Give me understanding so that I might learn 4149 your commands.
119:74 Your loyal followers will be glad when they see me, 4150
for I find hope in your word.
119:75 I know, Lord, that your regulations 4151 are just.
You disciplined me because of your faithful devotion to me. 4152
119:76 May your loyal love console me,
as you promised your servant. 4153
119:77 May I experience your compassion, 4154 so I might live!
For I find delight in your law.
119:78 May the arrogant be humiliated, for they have slandered me! 4155
But I meditate on your precepts.
119:79 May your loyal followers 4156 turn to me,
those who know your rules.
119:80 May I be fully committed to your statutes, 4157
so that I might not be ashamed.
כ (Kaf)
119:81 I desperately long for 4158 your deliverance.
I find hope in your word.
119:82 My eyes grow tired as I wait for your promise to be fulfilled. 4159
I say, 4160 “When will you comfort me?”
119:83 For 4161 I am like a wineskin 4162 dried up in smoke. 4163
I do not forget your statutes.
119:84 How long must your servant endure this? 4164
When will you judge those who pursue me?
119:85 The arrogant dig pits to trap me, 4165
which violates your law. 4166
119:86 All your commands are reliable.
I am pursued without reason. 4167 Help me!
119:87 They have almost destroyed me here on the earth,
but I do not reject your precepts.
119:88 Revive me with 4168 your loyal love,
that I might keep 4169 the rules you have revealed. 4170
ל (Lamed)
119:89 O Lord, your instructions endure;
they stand secure in heaven. 4171
119:90 You demonstrate your faithfulness to all generations. 4172
You established the earth and it stood firm.
119:91 Today they stand firm by your decrees,
for all things are your servants.
119:92 If I had not found encouragement in your law, 4173
I would have died in my sorrow. 4174
119:93 I will never forget your precepts,
for by them you have revived me.
119:94 I belong to you. Deliver me!
For I seek your precepts.
119:95 The wicked prepare to kill me, 4175
yet I concentrate on your rules.
119:96 I realize that everything has its limits,
but your commands are beyond full comprehension. 4176
מ (Mem)
119:97 O how I love your law!
All day long I meditate on it.
119:98 Your commandments 4177 make me wiser than my enemies,
for I am always aware of them.
119:99 I have more insight than all my teachers,
for I meditate on your rules.
119:100 I am more discerning than those older than I,
for I observe your precepts.
119:101 I stay away 4178 from the evil path,
so that I might keep your instructions. 4179
119:102 I do not turn aside from your regulations,
for you teach me.
119:103 Your words are sweeter
in my mouth than honey! 4180
119:104 Your precepts give me discernment.
Therefore I hate all deceitful actions. 4181
נ (Nun)
119:105 Your word 4182 is a lamp to walk by,
and a light to illumine my path. 4183
119:106 I have vowed and solemnly sworn
to keep your just regulations.
119:107 I am suffering terribly.
O Lord, revive me with your word! 4184
119:108 O Lord, please accept the freewill offerings of my praise! 4185
Teach me your regulations!
119:109 My life is in continual danger, 4186
but I do not forget your law.
119:110 The wicked lay a trap for me,
but I do not wander from your precepts.
119:111 I claim your rules as my permanent possession,
for they give me joy. 4187
119:112 I am determined to obey 4188 your statutes
at all times, to the very end.
ס (Samek)
119:113 I hate people with divided loyalties, 4189
but I love your law.
119:114 You are my hiding place and my shield.
I find hope in your word.
119:115 Turn away from me, you evil men,
so that I can observe 4190 the commands of my God. 4191
119:116 Sustain me as you promised, 4192 so that I will live. 4193
Do not disappoint me! 4194
119:117 Support me, so that I will be delivered.
Then I will focus 4195 on your statutes continually.
119:118 You despise 4196 all who stray from your statutes,
for they are deceptive and unreliable. 4197
119:119 You remove all the wicked of the earth like slag. 4198
Therefore I love your rules. 4199
119:120 My body 4200 trembles 4201 because I fear you; 4202
I am afraid of your judgments.
ע (Ayin)
119:121 I do what is fair and right. 4203
Do not abandon me to my oppressors!
119:122 Guarantee the welfare of your servant! 4204
Do not let the arrogant oppress me!
119:123 My eyes grow tired as I wait for your deliverance, 4205
for your reliable promise to be fulfilled. 4206
119:124 Show your servant your loyal love! 4207
Teach me your statutes!
119:125 I am your servant. Give me insight,
so that I can understand 4208 your rules.
119:126 It is time for the Lord to act –
they break your law!
119:127 For this reason 4209 I love your commands
more than gold, even purest gold.
119:128 For this reason I carefully follow all your precepts. 4210
I hate all deceitful actions. 4211
פ (Pe)
119:129 Your rules are marvelous.
Therefore I observe them.
119:130 Your instructions are a doorway through which light shines. 4212
They give 4213 insight to the untrained. 4214
119:131 I open my mouth and pant,
because I long 4215 for your commands.
119:132 Turn toward me and extend mercy to me,
as you typically do to your loyal followers. 4216
119:133 Direct my steps by your word! 4217
Do not let any sin dominate me!
119:134 Deliver me 4218 from oppressive men,
so that I can keep 4219 your precepts.
119:135 Smile 4220 on your servant!
Teach me your statutes!
119:136 Tears stream down from my eyes, 4221
because people 4222 do not keep your law.
צ (Tsade)
119:137 You are just, O Lord,
and your judgments are fair.
119:138 The rules you impose are just, 4223
and absolutely reliable.
119:139 My zeal 4224 consumes 4225 me,
for my enemies forget your instructions. 4226
119:140 Your word is absolutely pure,
and your servant loves it!
119:141 I am insignificant and despised,
yet I do not forget your precepts.
119:142 Your justice endures, 4227
and your law is reliable. 4228
119:143 Distress and hardship confront 4229 me,
yet I find delight in your commands.
119:144 Your rules remain just. 4230
Give me insight so that I can live. 4231
ק (Qof)
119:145 I cried out with all my heart, “Answer me, O Lord!
I will observe your statutes.”
119:146 I cried out to you, “Deliver me,
so that I can keep 4232 your rules.”
119:147 I am up before dawn crying for help.
I find hope in your word.
119:148 My eyes anticipate the nighttime hours,
so that I can meditate on your word.
119:149 Listen to me 4233 because of 4234 your loyal love!
O Lord, revive me, as you typically do! 4235
119:150 Those who are eager to do 4236 wrong draw near;
they are far from your law.
119:151 You are near, O Lord,
and all your commands are reliable. 4237
119:152 I learned long ago that
you ordained your rules to last. 4238
ר (Resh)
119:153 See my pain and rescue me!
For I do not forget your law.
119:154 Fight for me 4239 and defend me! 4240
Revive me with your word!
119:155 The wicked have no chance for deliverance, 4241
for they do not seek your statutes.
119:156 Your compassion is great, O Lord.
Revive me, as you typically do! 4242
119:157 The enemies who chase me are numerous. 4243
Yet I do not turn aside from your rules.
119:158 I take note of the treacherous and despise them,
because they do not keep your instructions. 4244
119:159 See how I love your precepts!
O Lord, revive me with your loyal love!
119:160 Your instructions are totally reliable;
all your just regulations endure. 4245
שׂ/שׁ (Sin/Shin)
119:161 Rulers pursue me for no reason,
yet I am more afraid of disobeying your instructions. 4246
119:162 I rejoice in your instructions,
like one who finds much plunder. 4247
119:163 I hate and despise deceit;
I love your law.
119:164 Seven 4248 times a day I praise you
because of your just regulations.
119:165 Those who love your law are completely secure; 4249
nothing causes them to stumble. 4250
119:166 I hope for your deliverance, O Lord,
and I obey 4251 your commands.
119:167 I keep your rules;
I love them greatly.
119:168 I keep your precepts and rules,
for you are aware of everything I do. 4252
ת (Tav)
119:169 Listen to my cry for help, 4253 O Lord!
Give me insight by your word!
119:170 Listen to my appeal for mercy! 4254
Deliver me, as you promised. 4255
119:171 May praise flow freely from my lips,
for you teach me your statutes.
119:172 May my tongue sing about your instructions, 4256
for all your commands are just.
119:173 May your hand help me,
for I choose to obey 4257 your precepts.
119:174 I long for your deliverance, O Lord;
I find delight in your law.
119:175 May I 4258 live and praise you!
May your regulations help me! 4259
119:176 I have wandered off like a lost sheep. 4260
Come looking for your servant,
for I do not forget your commands.
A song of ascents. 4262
120:1 In my distress I cried out
to the Lord and he answered me.
120:2 I said, 4263 “O Lord, rescue me 4264
from those who lie with their lips 4265
and those who deceive with their tongue. 4266
120:3 How will he severely punish you,
you deceptive talker? 4267
120:4 Here’s how! 4268 With the sharp arrows of warriors,
with arrowheads forged over the hot coals. 4269
120:5 How miserable I am! 4270
For I have lived temporarily 4271 in Meshech;
I have resided among the tents of Kedar. 4272
120:6 For too long I have had to reside
with those who hate 4273 peace.
120:7 I am committed to peace, 4274
but when I speak, they want to make war. 4275
A song of ascents. 4277
121:1 I look up 4278 toward the hills.
From where 4279 does my help come?
121:2 My help comes from the Lord, 4280
the Creator 4281 of heaven and earth!
121:3 May he not allow your foot to slip!
May your protector 4282 not sleep! 4283
121:4 Look! Israel’s protector 4284
does not sleep or slumber!
121:5 The Lord is your protector;
the Lord is the shade at your right hand.
121:6 The sun will not harm you by day,
or the moon by night. 4285
121:7 The Lord will protect you from all harm;
he will protect your life.
121:8 The Lord will protect you in all you do, 4286
now and forevermore.
A song of ascents, 4288 by David.
122:1 I was glad because 4289 they said to me,
“We will go to the Lord’s temple.”
122:2 Our feet are 4290 standing
inside your gates, O Jerusalem.
122:3 Jerusalem 4291 is a city designed
to accommodate an assembly. 4292
122:4 The tribes go up 4293 there, 4294
the tribes of the Lord,
where it is required that Israel
give thanks to the name of the Lord. 4295
122:5 Indeed, 4296 the leaders sit 4297 there on thrones and make legal decisions,
on the thrones of the house of David. 4298
122:6 Pray 4299 for the peace of Jerusalem!
May those who love her prosper! 4300
122:7 May there be peace inside your defenses,
and prosperity 4301 inside your fortresses! 4302
122:8 For the sake of my brothers and my neighbors
I will say, “May there be peace in you!”
122:9 For the sake of the temple of the Lord our God
I will pray for you to prosper. 4303
A song of ascents. 4305
123:1 I look up 4306 toward you,
the one enthroned 4307 in heaven.
123:2 Look, as the eyes of servants look to the hand of their master,
as the eyes of a female servant look to the hand of her mistress, 4308
so my eyes will look to the Lord, our God, until he shows us favor.
123:3 Show us favor, O Lord, show us favor!
For we have had our fill of humiliation, and then some. 4309
123:4 We have had our fill 4310
of the taunts of the self-assured,
of the contempt of the proud.
A song of ascents, 4312 by David.
124:1 “If the Lord had not been on our side” –
let Israel say this! –
124:2 if the Lord had not been on our side,
when men attacked us, 4313
124:3 they would have swallowed us alive,
when their anger raged against us.
124:4 The water would have overpowered us;
the current 4314 would have overwhelmed 4315 us. 4316
124:5 The raging water
would have overwhelmed us. 4317
124:6 The Lord deserves praise, 4318
for 4319 he did not hand us over as prey to their teeth.
124:7 We escaped with our lives, 4320 like a bird from a hunter’s snare.
The snare broke, and we escaped.
124:8 Our deliverer is the Lord, 4321
the Creator 4322 of heaven and earth.
A song of ascents. 4324
125:1 Those who trust in the Lord are like Mount Zion;
it cannot be upended and will endure forever.
125:2 As the mountains surround Jerusalem, 4325
so the Lord surrounds his people,
now and forevermore.
125:3 Indeed, 4326 the scepter of a wicked king 4327 will not settle 4328
upon the allotted land of the godly.
Otherwise the godly might
do what is wrong. 4329
125:4 Do good, O Lord, to those who are good,
to the morally upright! 4330
125:5 As for those who are bent on traveling a sinful path, 4331
may the Lord remove them, 4332 along with those who behave wickedly! 4333
May Israel experience peace! 4334
A song of ascents. 4336
126:1 When the Lord restored the well-being of Zion, 4337
we thought we were dreaming. 4338
126:2 At that time we laughed loudly
and shouted for joy. 4339
At that time the nations said, 4340
“The Lord has accomplished great things for these people.”
126:3 The Lord did indeed accomplish great things for us.
We were happy.
126:4 O Lord, restore our well-being,
just as the streams in the arid south are replenished. 4341
126:5 Those who shed tears as they plant
will shout for joy when they reap the harvest. 4342
126:6 The one who weeps as he walks along, carrying his bag 4343 of seed,
will certainly come in with a shout of joy, carrying his sheaves of grain. 4344
A song of ascents, 4346 by Solomon.
127:1 If the Lord does not build a house, 4347
then those who build it work in vain.
If the Lord does not guard a city, 4348
then the watchman stands guard in vain.
127:2 It is vain for you to rise early, come home late,
and work so hard for your food. 4349
Yes, 4350 he can provide for those whom he loves even when they sleep. 4351
127:3 Yes, 4352 sons 4353 are a gift from the Lord,
the fruit of the womb is a reward.
127:4 Sons born during one’s youth
are like arrows in a warrior’s hand. 4354
127:5 How blessed is the man who fills his quiver with them!
They will not be put to shame 4355 when they confront 4356 enemies at the city gate.
A song of ascents. 4358
128:1 How blessed is every one of the Lord’s loyal followers, 4359
each one who keeps his commands! 4360
128:2 You 4361 will eat what you worked so hard to grow. 4362
You will be blessed and secure. 4363
128:3 Your wife will be like a fruitful vine 4364
in the inner rooms of your house;
your children 4365 will be like olive branches,
as they sit all around your table.
128:4 Yes indeed, the man who fears the Lord
will be blessed in this way. 4366
128:5 May the Lord bless you 4367 from Zion,
that you might see 4368 Jerusalem 4369 prosper
all the days of your life,
128:6 and that you might see 4370 your grandchildren. 4371
May Israel experience peace! 4372
A song of ascents. 4374
129:1 “Since my youth they have often attacked me,”
let Israel say.
129:2 “Since my youth they have often attacked me,
but they have not defeated me.
129:3 The plowers plowed my back;
they made their furrows long.
129:4 The Lord is just;
he cut the ropes of the wicked.” 4375
129:5 May all who hate Zion
be humiliated and turned back!
129:6 May they be like the grass on the rooftops
which withers before one can even pull it up, 4376
129:7 which cannot fill the reaper’s hand,
or the lap of the one who gathers the grain!
129:8 Those who pass by will not say, 4377
“May you experience the Lord’s blessing!
We pronounce a blessing on you in the name of the Lord.”
A song of ascents. 4379
130:1 From the deep water 4380 I cry out to you, O Lord.
130:2 O Lord, listen to me! 4381
Pay attention to 4382 my plea for mercy!
130:3 If you, O Lord, were to keep track of 4383 sins,
O Lord, who could stand before you? 4384
130:4 But 4385 you are willing to forgive, 4386
so that you might 4387 be honored. 4388
130:5 I rely on 4389 the Lord,
I rely on him with my whole being; 4390
I wait for his assuring word. 4391
130:6 I yearn for the Lord, 4392
more than watchmen do for the morning,
yes, more than watchmen do for the morning. 4393
130:7 O Israel, hope in the Lord,
for the Lord exhibits loyal love, 4394
and is more than willing to deliver. 4395
130:8 He will deliver 4396 Israel
from all the consequences of their sins. 4397
A song of ascents, 4399 by David.
131:1 O Lord, my heart is not proud,
nor do I have a haughty look. 4400
I do not have great aspirations,
or concern myself with things that are beyond me. 4401
131:2 Indeed 4402 I am composed and quiet, 4403
like a young child carried by its mother; 4404
I am content like the young child I carry. 4405
131:3 O Israel, hope in the Lord
now and forevermore!
A song of ascents. 4407
132:1 O Lord, for David’s sake remember
all his strenuous effort, 4408
132:2 and how he made a vow to the Lord,
and swore an oath to the powerful ruler of Jacob. 4409
132:3 He said, 4410 “I will not enter my own home, 4411
or get into my bed. 4412
132:4 I will not allow my eyes to sleep,
or my eyelids to slumber,
132:5 until I find a place for the Lord,
a fine dwelling place 4413 for the powerful ruler of Jacob.” 4414
132:6 Look, we heard about it 4415 in Ephrathah, 4416
we found it in the territory of Jaar. 4417
132:7 Let us go to his dwelling place!
Let us worship 4418 before his footstool!
132:8 Ascend, O Lord, to your resting place,
you and the ark of your strength!
132:9 May your priests be clothed with integrity! 4419
May your loyal followers shout for joy!
132:10 For the sake of David, your servant,
do not reject your chosen king! 4420
132:11 The Lord made a reliable promise to David; 4421
he will not go back on his word. 4422
He said, 4423 “I will place one of your descendants 4424 on your throne.
132:12 If your sons keep my covenant
and the rules I teach them,
their sons will also sit on your throne forever.”
132:13 Certainly 4425 the Lord has chosen Zion;
he decided to make it his home. 4426
132:14 He said, 4427 “This will be my resting place forever;
I will live here, for I have chosen it. 4428
132:15 I will abundantly supply what she needs; 4429
I will give her poor all the food they need. 4430
132:16 I will protect her priests, 4431
and her godly people will shout exuberantly. 4432
132:17 There I will make David strong; 4433
I have determined that my chosen king’s dynasty will continue. 4434
132:18 I will humiliate his enemies, 4435
and his crown will shine.
A song of ascents, 4437 by David.
133:1 Look! How good and how pleasant it is
when brothers live together! 4438
133:2 It is like fine oil poured on the head
which flows down the beard 4439 –
Aaron’s beard,
and then flows down his garments. 4440
133:3 It is like the dew of Hermon, 4441
which flows down upon the hills of Zion. 4442
Indeed 4443 that is where the Lord has decreed
a blessing will be available – eternal life. 4444
A song of ascents. 4446
134:1 Attention! 4447 Praise the Lord,
all you servants of the Lord,
who serve 4448 in the Lord’s temple during the night.
134:2 Lift your hands toward the sanctuary
and praise the Lord!
134:3 May the Lord, the Creator of heaven and earth,
bless you 4449 from Zion! 4450
135:1 Praise the Lord!
Praise the name of the Lord!
Offer praise, you servants of the Lord,
135:2 who serve 4452 in the Lord’s temple,
in the courts of the temple of our God.
135:3 Praise the Lord, for the Lord is good!
Sing praises to his name, for it is pleasant! 4453
135:4 Indeed, 4454 the Lord has chosen Jacob for himself,
Israel to be his special possession. 4455
135:5 Yes, 4456 I know the Lord is great,
and our Lord is superior to all gods.
135:6 He does whatever he pleases
in heaven and on earth,
in the seas and all the ocean depths.
135:7 He causes the clouds to arise from the end of the earth,
makes lightning bolts accompany the rain,
and brings the wind out of his storehouses.
135:8 He struck down the firstborn of Egypt,
including both men and animals.
135:9 He performed awesome deeds 4457 and acts of judgment 4458
in your midst, O Egypt,
against Pharaoh and all his servants.
135:10 He defeated many nations,
and killed mighty kings –
135:11 Sihon, king of the Amorites,
and Og, king of Bashan,
and all the kingdoms of Canaan.
135:12 He gave their land as an inheritance,
as an inheritance to Israel his people.
135:13 O Lord, your name endures, 4459
your reputation, O Lord, lasts. 4460
135:14 For the Lord vindicates 4461 his people,
and has compassion on his servants. 4462
135:15 The nations’ idols are made of silver and gold,
they are man-made. 4463
135:16 They have mouths, but cannot speak,
eyes, but cannot see,
135:17 and ears, but cannot hear.
Indeed, they cannot breathe. 4464
135:18 Those who make them will end up 4465 like them,
as will everyone who trusts in them.
135:19 O family 4466 of Israel, praise the Lord!
O family of Aaron, praise the Lord!
135:20 O family of Levi, praise the Lord!
You loyal followers 4467 of the Lord, praise the Lord!
135:21 The Lord deserves praise in Zion 4468 –
he who dwells in Jerusalem. 4469
Praise the Lord!
136:1 Give thanks to the Lord, for he is good,
for his loyal love endures. 4471
136:2 Give thanks to the God of gods,
for his loyal love endures.
136:3 Give thanks to the Lord of lords,
for his loyal love endures,
136:4 to the one who performs magnificent, amazing deeds all by himself,
for his loyal love endures,
136:5 to the one who used wisdom to make the heavens,
for his loyal love endures,
136:6 to the one who spread out the earth over the water,
for his loyal love endures,
136:7 to the one who made the great lights,
for his loyal love endures,
136:8 the sun to rule by day,
for his loyal love endures,
136:9 the moon and stars to rule by night,
for his loyal love endures,
136:10 to the one who struck down the firstborn of Egypt,
for his loyal love endures,
136:11 and led Israel out from their midst,
for his loyal love endures,
136:12 with a strong hand and an outstretched arm,
for his loyal love endures,
136:13 to the one who divided 4472 the Red Sea 4473 in two, 4474
for his loyal love endures,
136:14 and led Israel through its midst,
for his loyal love endures,
136:15 and tossed 4475 Pharaoh and his army into the Red Sea,
for his loyal love endures,
136:16 to the one who led his people through the wilderness,
for his loyal love endures,
136:17 to the one who struck down great kings,
for his loyal love endures,
136:18 and killed powerful kings,
for his loyal love endures,
136:19 Sihon, king of the Amorites,
for his loyal love endures,
136:20 Og, king of Bashan,
for his loyal love endures,
136:21 and gave their land as an inheritance,
for his loyal love endures,
136:22 as an inheritance to Israel his servant,
for his loyal love endures,
136:23 to the one who remembered us when we were down, 4476
for his loyal love endures,
136:24 and snatched us away from our enemies,
for his loyal love endures,
136:25 to the one who gives food to all living things, 4477
for his loyal love endures.
136:26 Give thanks to the God of heaven,
for his loyal love endures!
137:1 By the rivers of Babylon
we sit down and weep 4479
when we remember Zion.
137:2 On the poplars in her midst
we hang our harps,
137:3 for there our captors ask us to compose songs; 4480
those who mock us demand that we be happy, saying: 4481
“Sing for us a song about Zion!” 4482
137:4 How can we sing a song to the Lord
in a foreign land?
137:5 If I forget you, O Jerusalem,
may my right hand be crippled! 4483
137:6 May my tongue stick to the roof of my mouth,
if I do not remember you,
and do not give Jerusalem priority
over whatever gives me the most joy. 4484
137:7 Remember, O Lord, what the Edomites did
on the day Jerusalem fell. 4485
They said, “Tear it down, tear it down, 4486
right to its very foundation!”
137:8 O daughter Babylon, soon to be devastated! 4487
How blessed will be the one who repays you
for what you dished out to us! 4488
137:9 How blessed will be the one who grabs your babies
and smashes them on a rock! 4489
By David.
138:1 I will give you thanks with all my heart;
before the heavenly assembly 4491 I will sing praises to you.
138:2 I will bow down toward your holy temple,
and give thanks to your name,
because of your loyal love and faithfulness,
for you have exalted your promise above the entire sky. 4492
138:3 When 4493 I cried out for help, you answered me.
You made me bold and energized me. 4494
138:4 Let all the kings of the earth give thanks 4495 to you, O Lord,
when they hear the words you speak. 4496
138:5 Let them sing about the Lord’s deeds, 4497
for the Lord’s splendor is magnificent. 4498
138:6 Though the Lord is exalted, he takes note of the lowly,
and recognizes the proud from far away.
138:7 Even when I must walk in the midst of danger, 4499 you revive me.
You oppose my angry enemies, 4500
and your right hand delivers me.
138:8 The Lord avenges me. 4501
O Lord, your loyal love endures.
Do not abandon those whom you have made! 4502
For the music director, a psalm of David.
139:1 O Lord, you examine me 4504 and know.
139:2 You know when I sit down and when I get up;
even from far away you understand my motives.
139:3 You carefully observe me when I travel or when I lie down to rest; 4505
you are aware of everything I do. 4506
139:4 Certainly 4507 my tongue does not frame a word
without you, O Lord, being thoroughly aware of it. 4508
139:5 You squeeze me in from behind and in front;
you place your hand on me.
139:6 Your knowledge is beyond my comprehension;
it is so far beyond me, I am unable to fathom it. 4509
139:7 Where can I go to escape your spirit?
Where can I flee to escape your presence? 4510
139:8 If I were to ascend 4511 to heaven, you would be there.
If I were to sprawl out in Sheol, there you would be. 4512
139:9 If I were to fly away 4513 on the wings of the dawn, 4514
and settle down on the other side 4515 of the sea,
139:10 even there your hand would guide me,
your right hand would grab hold of me.
139:11 If I were to say, “Certainly the darkness will cover me, 4516
and the light will turn to night all around me,” 4517
139:12 even the darkness is not too dark for you to see, 4518
and the night is as bright as 4519 day;
darkness and light are the same to you. 4520
139:13 Certainly 4521 you made my mind and heart; 4522
you wove me together 4523 in my mother’s womb.
139:14 I will give you thanks because your deeds are awesome and amazing. 4524
You knew me thoroughly; 4525
139:15 my bones were not hidden from you,
when 4526 I was made in secret
and sewed together in the depths of the earth. 4527
139:16 Your eyes saw me when I was inside the womb. 4528
All the days ordained for me
were recorded in your scroll
before one of them came into existence. 4529
139:17 How difficult it is for me to fathom your thoughts about me, O God! 4530
How vast is their sum total! 4531
139:18 If I tried to count them,
they would outnumber the grains of sand.
Even if I finished counting them,
I would still have to contend with you. 4532
139:19 If only 4533 you would kill the wicked, O God!
Get away from me, you violent men! 4534
139:20 They 4535 rebel against you 4536 and act deceitfully; 4537
your enemies lie. 4538
139:21 O Lord, do I not hate those who hate you,
and despise those who oppose you? 4539
139:22 I absolutely hate them, 4540
they have become my enemies!
139:23 Examine me, and probe my thoughts! 4541
Test me, and know my concerns! 4542
139:24 See if there is any idolatrous tendency 4543 in me,
and lead me in the reliable ancient path! 4544
For the music director; a psalm of David.
140:1 O Lord, rescue me from wicked men! 4546
Protect me from violent men, 4547
140:2 who plan ways to harm me. 4548
All day long they stir up conflict. 4549
140:3 Their tongues wound like a serpent; 4550
a viper’s 4551 venom is behind 4552 their lips. (Selah)
140:4 O Lord, shelter me from the power 4553 of the wicked!
Protect me from violent men,
who plan to knock me over. 4554
140:5 Proud men hide a snare for me;
evil men 4555 spread a net by the path;
they set traps for me. (Selah)
140:6 I say to the Lord, “You are my God.”
O Lord, pay attention to my plea for mercy!
140:7 O sovereign Lord, my strong deliverer, 4556
you shield 4557 my head in the day of battle.
140:8 O Lord, do not let the wicked have their way! 4558
Do not allow their 4559 plan to succeed when they attack! 4560 (Selah)
140:9 As for the heads of those who surround me –
may the harm done by 4561 their lips overwhelm them!
140:10 May he rain down 4562 fiery coals upon them!
May he throw them into the fire!
From bottomless pits they will not escape. 4563
140:11 A slanderer 4564 will not endure on 4565 the earth;
calamity will hunt down a violent man and strike him down. 4566
140:12 I know 4567 that the Lord defends the cause of the oppressed
and vindicates the poor. 4568
140:13 Certainly the godly will give thanks to your name;
the morally upright will live in your presence.
A psalm of David.
141:1 O Lord, I cry out to you. Come quickly to me!
Pay attention to me when I cry out to you!
141:2 May you accept my prayer like incense,
my uplifted hands like the evening offering! 4570
141:3 O Lord, place a guard on my mouth!
Protect the opening 4571 of my lips! 4572
141:4 Do not let me have evil desires, 4573
or participate in sinful activities
with men who behave wickedly. 4574
I will not eat their delicacies. 4575
141:5 May the godly strike me in love and correct me!
May my head not refuse 4576 choice oil! 4577
Indeed, my prayer is a witness against their evil deeds. 4578
141:6 They will be thrown down the side of a cliff by their judges. 4579
They 4580 will listen to my words, for they are pleasant.
141:7 As when one plows and breaks up the soil, 4581
so our bones are scattered at the mouth of Sheol.
141:8 Surely I am looking to you, 4582 O sovereign Lord.
In you I take shelter.
Do not expose me to danger! 4583
141:9 Protect me from the snare they have laid for me,
and the traps the evildoers have set. 4584
141:10 Let the wicked fall 4585 into their 4586 own nets,
while I escape. 4587
A well-written song 4589 by David, when he was in the cave; 4590 a prayer.
142:1 To the Lord I cry out; 4591
to the Lord I plead for mercy. 4592
142:2 I pour out my lament before him;
I tell him about 4593 my troubles.
142:3 Even when my strength leaves me, 4594
you watch my footsteps. 4595
In the path where I walk
they have hidden a trap for me.
142:4 Look to the right and see!
No one cares about me. 4596
I have nowhere to run; 4597
no one is concerned about my life. 4598
142:5 I cry out to you, O Lord;
I say, “You are my shelter,
my security 4599 in the land of the living.”
142:6 Listen to my cry for help,
for I am in serious trouble! 4600
Rescue me from those who chase me,
for they are stronger than I am.
142:7 Free me 4601 from prison,
that I may give thanks to your name.
Because of me the godly will assemble, 4602
for you will vindicate me. 4603
A psalm of David.
143:1 O Lord, hear my prayer!
Pay attention to my plea for help!
Because of your faithfulness and justice, answer me!
143:2 Do not sit in judgment on 4605 your servant,
for no one alive is innocent before you. 4606
143:3 Certainly 4607 my enemies 4608 chase me.
They smash me into the ground. 4609
They force me to live 4610 in dark regions, 4611
like those who have been dead for ages.
143:4 My strength leaves me; 4612
I am absolutely shocked. 4613
143:5 I recall the old days; 4614
I meditate on all you have done;
I reflect on your accomplishments. 4615
143:6 I spread my hands out to you in prayer; 4616
my soul thirsts for you in a parched 4617 land. 4618
143:7 Answer me quickly, Lord!
My strength is fading. 4619
Do not reject me, 4620
or I will join 4621 those descending into the grave. 4622
143:8 May I hear about your loyal love in the morning, 4623
for I trust in you.
Show me the way I should go, 4624
because I long for you. 4625
143:9 Rescue me from my enemies, O Lord!
I run to you for protection. 4626
143:10 Teach me to do what pleases you, 4627
for you are my God.
May your kind presence 4628
lead me 4629 into a level land. 4630
143:11 O Lord, for the sake of your reputation, 4631 revive me! 4632
Because of your justice, rescue me from trouble! 4633
143:12 As a demonstration of your loyal love, 4634 destroy my enemies!
Annihilate 4635 all who threaten my life, 4636
for I am your servant.
By David.
144:1 The Lord, my protector, 4638 deserves praise 4639 –
the one who trains my hands for battle, 4640
and my fingers for war,
144:2 who loves me 4641 and is my stronghold,
my refuge 4642 and my deliverer,
my shield and the one in whom I take shelter,
who makes nations submit to me. 4643
144:3 O Lord, of what importance is the human race, 4644 that you should notice them?
Of what importance is mankind, 4645 that you should be concerned about them? 4646
144:4 People 4647 are like a vapor,
their days like a shadow that disappears. 4648
144:5 O Lord, make the sky sink 4649 and come down! 4650
Touch the mountains and make them smolder! 4651
144:6 Hurl lightning bolts and scatter them!
Shoot your arrows and rout them! 4652
144:7 Reach down 4653 from above!
Grab me and rescue me from the surging water, 4654
from the power of foreigners, 4655
144:8 who speak lies,
and make false promises. 4656
144:9 O God, I will sing a new song to you!
Accompanied by a ten-stringed instrument, I will sing praises to you,
144:10 the one who delivers 4657 kings,
and rescued David his servant from a deadly 4658 sword.
144:11 Grab me and rescue me from the power of foreigners, 4659
who speak lies,
and make false promises. 4660
144:12 Then 4661 our sons will be like plants,
that quickly grow to full size. 4662
Our daughters will be like corner pillars, 4663
carved like those in a palace. 4664
144:13 Our storehouses 4665 will be full,
providing all kinds of food. 4666
Our sheep will multiply by the thousands
and fill 4667 our pastures. 4668
144:14 Our cattle will be weighted down with produce. 4669
No one will break through our walls,
no one will be taken captive,
and there will be no terrified cries in our city squares. 4670
144:15 How blessed are the people who experience these things! 4671
How blessed are the people whose God is the Lord!
A psalm of praise, by David.
145:1 I will extol you, my God, O king!
I will praise your name continually! 4673
145:2 Every day I will praise you!
I will praise your name continually! 4674
145:3 The Lord is great and certainly worthy of praise!
No one can fathom his greatness! 4675
145:4 One generation will praise your deeds to another,
and tell about your mighty acts! 4676
145:5 I will focus on your honor and majestic splendor,
and your amazing deeds! 4677
145:6 They will proclaim 4678 the power of your awesome acts!
I will declare your great deeds!
145:7 They will talk about the fame of your great kindness, 4679
and sing about your justice. 4680
145:8 The Lord is merciful and compassionate;
he is patient 4681 and demonstrates great loyal love. 4682
145:9 The Lord is good to all,
and has compassion on all he has made. 4683
145:10 All he has made will give thanks to the Lord.
Your loyal followers will praise you.
145:11 They will proclaim the splendor of your kingdom;
they will tell about your power,
145:12 so that mankind 4684 might acknowledge your mighty acts,
and the majestic splendor of your kingdom.
145:13 Your kingdom is an eternal kingdom, 4685
and your dominion endures through all generations.
145:14 4686 The Lord supports all who fall,
and lifts up all who are bent over. 4687
145:15 Everything looks to you in anticipation, 4688
and you provide them with food on a regular basis. 4689
145:16 You open your hand,
and fill every living thing with the food they desire. 4690
145:17 The Lord is just in all his actions, 4691
and exhibits love in all he does. 4692
145:18 The Lord is near all who cry out to him,
all who cry out to him sincerely. 4693
145:19 He satisfies the desire 4694 of his loyal followers; 4695
he hears their cry for help and delivers them.
145:20 The Lord protects those who love him,
but he destroys all the wicked.
145:21 My mouth will praise the Lord. 4696
Let all who live 4697 praise his holy name forever!
146:1 Praise the Lord!
Praise the Lord, O my soul!
146:2 I will praise the Lord as long as I live!
I will sing praises to my God as long as I exist!
146:3 Do not trust in princes,
or in human beings, who cannot deliver! 4699
146:4 Their life’s breath departs, they return to the ground;
on that day their plans die. 4700
146:5 How blessed is the one whose helper is the God of Jacob,
whose hope is in the Lord his God,
146:6 the one who made heaven and earth,
the sea, and all that is in them,
who remains forever faithful, 4701
146:7 vindicates the oppressed, 4702
and gives food to the hungry.
The Lord releases the imprisoned.
146:8 The Lord gives sight to the blind.
The Lord lifts up all who are bent over. 4703
The Lord loves the godly.
146:9 The Lord protects those residing outside their native land;
he lifts up the fatherless and the widow, 4704
but he opposes the wicked. 4705
146:10 The Lord rules forever,
your God, O Zion, throughout the generations to come! 4706
Praise the Lord!
147:1 Praise the Lord,
for it is good to sing praises to our God!
Yes, 4708 praise is pleasant and appropriate!
147:2 The Lord rebuilds Jerusalem, 4709
and gathers the exiles of Israel.
147:3 He heals 4710 the brokenhearted,
and bandages their wounds.
147:4 He counts the number of the stars;
he names all of them.
147:5 Our Lord is great and has awesome power; 4711
there is no limit to his wisdom. 4712
147:6 The Lord lifts up the oppressed,
but knocks 4713 the wicked to the ground.
147:7 Offer to the Lord a song of thanks! 4714
Sing praises to our God to the accompaniment of a harp!
147:8 He covers 4715 the sky with clouds,
provides the earth with rain,
and causes grass to grow on the hillsides. 4716
147:9 He gives food to the animals,
and to the young ravens when they chirp. 4717
147:10 He is not enamored with the strength of a horse,
nor is he impressed by the warrior’s strong legs. 4718
147:11 The Lord takes delight in his faithful followers, 4719
and in those who wait for his loyal love.
147:12 Extol the Lord, O Jerusalem!
Praise your God, O Zion!
147:13 For he makes the bars of your gates strong.
He blesses your children 4720 within you.
147:14 He 4721 brings peace to your territory. 4722
He abundantly provides for you 4723 the best grain.
147:15 He 4724 sends his command through the earth; 4725
swiftly his order reaches its destination. 4726
147:16 He sends the snow that is white like wool;
he spreads the frost that is white like ashes. 4727
147:17 He throws his hailstones 4728 like crumbs.
Who can withstand the cold wind he sends? 4729
147:18 He then orders it all to melt; 4730
he breathes on it, 4731 and the water flows.
147:19 He proclaims his word to Jacob,
his statutes and regulations to Israel.
147:20 He has not done so with any other nation;
they are not aware of his regulations.
Praise the Lord!
148:1 Praise the Lord!
Praise the Lord from the sky!
Praise him in the heavens!
148:2 Praise him, all his angels! 4733
Praise him, all his heavenly assembly! 4734
148:3 Praise him, O sun and moon!
Praise him, all you shiny stars! 4735
148:4 Praise him, O highest heaven,
and you waters above the sky! 4736
148:5 Let them praise the name of the Lord,
for he gave the command and they came into existence.
148:6 He established them so they would endure; 4737
he issued a decree that will not be revoked. 4738
148:7 Praise the Lord from the earth,
you sea creatures and all you ocean depths,
148:8 O fire and hail, snow and clouds, 4739
O stormy wind that carries out his orders, 4740
148:9 you mountains and all you hills,
you fruit trees and all you cedars,
148:10 you animals and all you cattle,
you creeping things and birds,
148:11 you kings of the earth and all you nations,
you princes and all you leaders 4741 on the earth,
148:12 you young men and young women,
you elderly, along with you children!
148:13 Let them praise the name of the Lord,
for his name alone is exalted;
his majesty extends over the earth and sky.
148:14 He has made his people victorious, 4742
and given all his loyal followers reason to praise –
the Israelites, the people who are close to him. 4743
Praise the Lord!
149:1 Praise the Lord!
Sing to the Lord a new song!
Praise him in the assembly of the godly! 4745
149:2 Let Israel rejoice in their Creator!
Let the people 4746 of Zion delight in their king! 4747
149:3 Let them praise his name with dancing!
Let them sing praises to him to the accompaniment of the tambourine and harp!
149:4 For the Lord takes delight in his people;
he exalts the oppressed by delivering them. 4748
149:5 Let the godly rejoice because of their vindication! 4749
Let them shout for joy upon their beds! 4750
149:6 May they praise God
while they hold a two-edged sword in their hand, 4751
149:7 in order to take 4752 revenge on the nations,
and punish foreigners.
149:8 They bind 4753 their kings in chains,
and their nobles in iron shackles,
149:9 and execute the judgment to which their enemies 4754 have been sentenced. 4755
All his loyal followers will be vindicated. 4756
Praise the Lord!
150:1 Praise the Lord!
Praise God in his sanctuary!
Praise him in the sky, which testifies to his strength! 4758
150:2 Praise him for his mighty acts!
Praise him for his surpassing greatness!
150:3 Praise him with the blast of the horn!
Praise him with the lyre and the harp!
150:4 Praise him with the tambourine and with dancing!
Praise him with stringed instruments and the flute!
150:5 Praise him with loud cymbals!
Praise him with clanging cymbals!
150:6 Let everything that has breath praise the Lord!
Praise the Lord!
[1:1] 1 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
[1:1] 2 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[1:1] 3 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
[1:1] 4 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
[1:1] 5 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
[1:1] 6 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).
[1:1] 7 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
[1:1] 8 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
[1:1] 9 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
[1:2] 10 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
[1:2] 11 tn Heb “his delight [is] in the law of the
[1:2] 12 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
[1:3] 14 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 15 tn Heb “channels of water.”
[1:3] 17 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 18 tn Heb “in its season.”
[1:3] 19 tn Or “fade”; “wither.”
[1:3] sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
[1:3] 20 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[1:4] 21 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
[1:4] 22 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.
[1:4] sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
[1:5] 24 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
[1:5] 25 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
[1:5] 26 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).
[1:5] sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
[1:6] 27 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
[1:6] 28 tn Heb “the
[1:6] 29 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
[2:1] 30 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
[2:1] 31 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
[2:1] 32 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
[2:1] 33 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
[2:1] 34 tn Or “peoples” (so many English versions).
[2:1] 35 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
[2:1] 36 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
[2:2] 37 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
[2:2] 38 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
[2:2] 39 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
[2:2] 40 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
[2:3] 41 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 42 tn Heb “their (i.e., the
[2:3] 43 tn Heb “throw off from us.”
[2:4] 44 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
[2:4] 45 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
[2:4] 46 tn Or “scoffs at”; “derides”; “mocks.”
[2:5] 47 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
[2:5] 48 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
[2:6] 49 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 50 tn Or perhaps “consecrated.”
[2:7] 51 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
[2:7] 52 tn Or “I will relate the decree. The
[2:7] 53 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[2:8] 54 sn I will give you the nations. The
[2:9] 55 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
[2:9] 56 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
[2:9] 57 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
[2:10] 58 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
[2:10] 59 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
[2:11] 60 tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
[2:11] 61 tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.
[2:12] 62 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 63 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 64 tn The implied subject of the verb is the
[2:12] 65 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 66 tn Or “burns.” The
[2:12] 67 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 68 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[3:1] 69 sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).
[3:1] 70 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).
[3:1] 71 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
[3:1] 72 tn Heb “many rise up against me.”
[3:2] 73 tn Heb “there is no deliverance for him in God.”
[3:2] 74 sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.
[3:3] 75 tn Heb “a shield round about me.”
[3:3] 76 tn Heb “my glory,” or “my honor.” The psalmist affirms that the
[3:3] 77 tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.
[3:4] 78 tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.
[3:4] 79 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
[3:5] 80 tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the
[3:5] 81 tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the
[3:6] 82 tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.
[3:6] 83 tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.
[3:6] 84 tn Heb “who all around take a stand against me.”
[3:7] 85 tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the
[3:7] 86 tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).
[3:7] 87 tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[3:7] 88 sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).
[3:7] 89 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.
[3:8] 90 tn Heb “to the
[3:8] 91 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).
[4:1] 92 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.
[4:1] 93 tn Heb “God of my righteousness.”
[4:1] 94 tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[4:1] 95 tn Or “show me favor.”
[4:2] 97 tn Heb “sons of man.”
[4:2] 98 tn Heb “how long my honor to shame?”
[4:2] 99 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 101 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[4:3] 102 tn Heb “and know that.”
[4:3] 103 tn Heb “that the
[4:4] 105 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
[4:4] 106 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”
[4:5] 107 tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.
[4:5] 108 sn Trust in the
[4:6] 109 tn Heb “lift up upon us the light of your face,
[4:6] sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
[4:7] 110 tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”
[4:7] 111 tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
[4:8] 112 tn Heb “in peace at the same time I will lie down and sleep.”
[4:8] 113 tn Heb “for you,
[5:1] 114 sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
[5:1] 115 tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).
[5:1] 117 tn Or “sighing.” The word occurs only here and in Ps 39:3.
[5:3] 118 sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
[5:3] 119 tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “
[5:3] 121 tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.
[5:3] 122 tn Heb “and I will watch.”
[5:4] 124 tn Heb “not a God [who] delights [in] wickedness [are] you.”
[5:4] 125 tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).
[5:4] 126 tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.
[5:4] sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.
[5:5] 127 tn Heb “before your eyes.”
[5:5] 128 sn You hate. The
[5:5] 129 tn Heb “all the workers of wickedness.”
[5:6] 130 tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
[5:6] 131 tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.
[5:6] 132 tn The imperfect verbal form highlights the
[5:6] 133 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.
[5:7] 134 sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
[5:7] 135 sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
[5:7] 136 tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
[5:8] 137 tn God’s providential leading is in view. His צְדָקָה (tsÿdaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.
[5:8] 138 tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.
[5:8] 139 tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).
[5:9] 141 tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”
[5:9] 142 tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.
[5:9] 143 tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
[5:9] 144 tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.
[5:9] sn As the psalmist walks down the path in which God leads him, he asks the
[5:10] 145 tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
[5:10] 146 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
[5:10] 147 tn Or “banish them.”
[5:10] 148 tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).
[5:11] 149 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[5:11] 150 tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
[5:11] 151 tn Or perhaps more hyperbolically, “forever.”
[5:11] 152 tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.
[5:11] 153 tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.
[5:11] 154 tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.
[5:11] 155 tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).
[5:12] 157 tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
[5:12] 158 tn Or “innocent.” The singular form is used here in a collective or representative sense.
[5:12] 159 tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
[5:12] 160 tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
[5:12] 161 tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.
[6:1] 162 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
[6:1] 163 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[6:1] 164 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
[6:2] 165 tn Or “show me favor.”
[6:2] 166 tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.
[6:3] 167 tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[6:3] 168 tn Heb “and you,
[6:4] 169 tn Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[6:4] 170 sn Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help.
[6:5] 171 tn Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.
[6:5] 172 tn The rhetorical question anticipates the answer, “no one.”
[6:5] sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
[6:6] 173 tn Heb “I cause to swim through all the night my bed.”
[6:6] 174 tn Heb “with my tears my bed I flood/melt.”
[6:7] 175 tn The Hebrew text has the singular “eye” here.
[6:7] 176 tn Or perhaps, “are swollen.”
[6:7] 177 tn Or perhaps, “grow old.”
[6:7] 178 sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
[6:8] 179 tn Heb “all [you] workers of wickedness.” See Ps 5:5.
[6:8] 180 sn The
[6:9] 181 tn The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the
[6:10] 182 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling judgment down on his enemies.
[6:10] 183 tn Heb “and may they be very terrified.” The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. Now he asks the
[7:1] 184 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.
[7:1] 185 tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.
[7:1] 186 tn Or “on account of.”
[7:1] 187 sn Apparently this individual named Cush was one of David’s enemies.
[7:1] 188 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[7:2] 189 tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.
[7:2] 190 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:2] 191 tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.
[7:3] 192 tn Heb “if I have done this.”
[7:3] 193 tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.
[7:4] 194 tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.
[7:4] 195 tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.
[7:5] 196 tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.
[7:5] 197 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:5] 198 tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.
[7:5] 199 tn Heb “and may he trample down to the earth my life.”
[7:5] 200 tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.
[7:6] 201 tn Heb “in your anger.”
[7:6] 202 tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.
[7:6] 203 tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[7:7] 204 tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”
[7:7] 205 tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.
[7:8] 206 sn The
[7:8] 207 tn Heb “judge me, O
[7:8] 208 tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.
[7:8] 209 tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.
[7:9] 210 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.
[7:9] 211 tn The prefixed verbal form is a jussive, expressing an imprecation here.
[7:9] 212 tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
[7:9] 213 tn The prefixed verbal form expresses the psalmist’s prayer or wish.
[7:9] 214 tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
[7:9] 215 tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
[7:10] 216 tn Traditionally, “my shield is upon God” (cf. NASB). As in v. 8, עַל (’al) should be understood as a divine title, here compounded with “God” (cf. NIV, “God Most High”). See M. Dahood, Psalms (AB), 1:45-46. The shield metaphor pictures God as a protector against deadly attacks.
[7:10] 217 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).
[7:11] 218 tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.
[7:12] 219 tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).
[7:12] 220 tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.
[7:12] 221 tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.
[7:13] 222 tn Heb “and for him he prepares the weapons of death.”
[7:13] 223 tn Heb “his arrows into flaming [things] he makes.”
[7:14] 224 tn Heb “and he conceives harm and gives birth to a lie.”
[7:14] sn Pregnant with wickedness…gives birth to harmful lies. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.
[7:15] 225 tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.
[7:15] 226 tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.
[7:16] 227 tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”
[7:16] 228 tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”
[7:17] 229 tn Heb “according to.”
[7:17] 230 tn Heb “[to] the name of the
[8:1] 231 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
[8:1] 232 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 233 tn The plural form of the title emphasizes the
[8:1] 234 tn Or “awesome”; or “majestic.”
[8:1] 235 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 236 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
[8:2] 237 tn Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the LXX which has “praise” (αἶνος, ainos) in place of “strength” (עֹז, ’oz); cf. NIV, NCV, NLT.
[8:2] 238 tn Heb “to cause to cease an enemy and an avenger.” The singular forms are collective. The Hitpael participle of נָקַם (naqam) also occurs in Ps 44:16.
[8:3] 239 tn Heb “when I see your heavens, the works of your fingers, the moon and stars which you established.” The verb “[and] see” is understood by ellipsis in the second half of the verse.
[8:4] 240 tn Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (’enosh, “man”) is used here in a collective sense and refers to the human race.
[8:4] 241 tn Heb “remember him.”
[8:4] 242 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
[8:4] 243 tn The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
[8:5] 244 tn Heb “and you make him lack a little from [the] gods [or “God”].” The Piel form of חָסַר (khasar, “to decrease, to be devoid”) is used only here and in Eccl 4:8, where it means “to deprive, to cause to be lacking.” The prefixed verbal form with vav (ו) consecutive either carries on the characteristic nuance of the imperfect in v. 5b or indicates a consequence (“so that you make him…”) of the preceding statement (see GKC 328 §111.m). Some prefer to make this an independent clause and translate it as a new sentence, “You made him….” In this case the statement might refer specifically to the creation of the first human couple, Adam and Eve (cf. Gen 1:26-27). The psalmist does appear to allude to Gen 1:26-27, where mankind is created in the image of God and his angelic assembly (note “let us make man in our image” in Gen 1:26). However, the psalmist’s statement need not be limited in its focus to that historical event, for all mankind shares the image imparted to the first human couple. Consequently the psalmist can speak in general terms of the exalted nature of mankind. The referent of אֱלֹהִים (’elohim, “God” or “the heavenly beings”) is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26-27 suggests a broader referent, including God and the other heavenly beings (known in other texts as “angels”). The term אֱלֹהִים is also used in this way in Gen 3:5, where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22, where God says, “the man has become like one of us.”) Also אֱלֹהִים may refer to the members of the heavenly assembly in Ps 82:1, 6. The LXX (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7).
[8:5] 245 tn Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.
[8:5] 246 sn Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30).
[8:6] 247 tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”
[8:6] 248 tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).
[8:6] 249 tn Heb “under his feet.”
[8:6] sn Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30.
[8:7] 250 tn Heb “and also the beasts of the field.”
[8:9] 252 tn The plural form of the title emphasizes the
[8:9] 253 tn Or “awesome, majestic.”
[8:9] 254 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:9] 255 sn Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.
[9:1] 256 sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew
[9:1] 257 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
[9:1] 258 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
[9:2] 259 tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ’elyo/) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[9:3] 260 tn Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the
[9:4] 261 tn Heb “for you accomplished my justice and my legal claim.”
[9:4] 262 tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).
[9:5] 263 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
[9:5] 264 tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.
[9:5] 265 tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
[9:6] 266 tn Heb “the enemy – they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (’oyev, “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה (yÿhvah, “the
[9:6] 267 tn Heb “you uprooted cities.”
[9:6] 268 tn Heb “it has perished, their remembrance, they.” The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see IBHS 299 §16.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5), not the cities (the Hebrew noun עָרִים [’arim, “cities”] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun “them,” resulting in ambiguity (cf. NRSV “their cities you have rooted out; the very memory of them has perished”).
[9:7] 269 tn The construction vav (ו) + subject highlights the contrast between the exalted
[9:7] 270 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
[9:7] 271 tn Heb “he establishes for justice his throne.”
[9:8] 272 tn Heb “the peoples.” The imperfect verbal forms in v. 8 either describe God’s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (“will judge…”).
[9:9] 273 tn Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.
[9:9] 274 tn Heb “and the
[9:9] 275 tn Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).
[9:10] 276 tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the
[9:10] 277 tn Heb “the ones who seek you.”
[9:11] 278 tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”
[9:11] 279 tn Heb “declare among the nations his deeds.”
[9:12] 280 tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.
[9:12] 281 tn Heb “did not forget.”
[9:12] 282 tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.
[9:13] 283 tn The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The
[9:13] 284 tn Or “show me favor.”
[9:13] 285 tn Heb “see my misery from the ones who hate me.”
[9:13] 286 tn Heb “one who lifts me up.”
[9:14] 287 tn Or “so that I might.”
[9:14] 288 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
[9:14] 289 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
[9:14] 290 tn Heb “in your deliverance.”
[9:15] 291 tn Heb “sank down.”
[9:15] 292 sn The hostility of the nations against God’s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15-16.
[9:16] 293 tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
[9:16] 294 tn This is probably a technical musical term.
[9:17] 295 tn Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the
[9:17] 296 tn The words “this is the destiny of” are supplied in the translation for stylistic reasons. The verb “are turned back” is understood by ellipsis (see the preceding line).
[9:17] 297 tn Heb “forget.” “Forgetting God” refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see also Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 44:20). The nations’ refusal to acknowledge God’s sovereignty accounts for their brazen attempt to attack and destroy his people.
[9:18] 299 tn Heb “the hope of the afflicted does [not] perish forever.” The negative particle is understood by ellipsis; note the preceding line. The imperfect verbal forms express what typically happens.
[9:19] 300 sn Rise up,
[9:20] 302 tn Heb “place,
[9:20] 303 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).
[10:1] 304 sn Psalm 10. Many Hebrew
[10:1] 305 tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).
[10:2] 306 tn Heb “because of the pride of [the] wicked he burns [i.e. hotly pursues] [the] oppressed.” The singular forms רָשָׁע (rasha’, “wicked”) and עָנִי (’aniy, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.
[10:2] 307 tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.
[10:2] 308 tn Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. NIV, which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. NRSV, “let them be caught in the schemes they have devised”).
[10:3] 309 tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).
[10:3] 310 tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.
[10:3] 311 tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.
[10:3] 312 tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.
[10:3] 313 tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.
[10:3] 314 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
[10:3] 315 tn Another option is to translate, “he blesses one who robs others, [but] he curses the
[10:4] 316 tn Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11).
[10:5] 317 tn Heb “they are firm, his ways, at every time.” The verb חַיִל (khayil, “be firm, be strong”) occurs only here and in Job 20:21, where it has the sense “endure.”
[10:5] 318 tc Heb “[on a] height, your judgments from before him.” If the MT is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם (marom, “height”) to סָרוּ (saru, “[your judgments] are turned aside”), the final mem (ם) being dittographic (note the initial mem on the immediately following word [מִשְׁפָּטֶיךָ, mishÿfatekha, “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment.
[10:5] 319 tn Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ (yafiakh) from the root יָפַח (yafakh, “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ (yafeakh, “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested.
[10:6] 320 tn Heb “he says in his heart/mind.”
[10:6] 321 tn Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.
[10:6] 322 tn Heb “who, not in calamity.” If אֲשֶׁר (’asher) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (’osher, “happiness”; see HALOT 99 s.v. אֹשֶׁר); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר, see BDB 83 s.v. אֲשֶׁר 8.c (where the present text is not cited).
[10:7] 323 tn Heb “[with] a curse his mouth is full, and lies and injury.”
[10:7] 324 tn Heb “under his tongue are destruction and wickedness.” The words translated “destruction and wickedness” are also paired in Ps 90:10. They also appear in proximity in Pss 7:14 and 55:10.
[10:8] 325 tn Heb “he sits in the ambush of the villages.”
[10:8] 326 tn Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.
[10:9] 327 tn Or “in its den.”
[10:9] 328 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
[10:9] 329 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
[10:9] 330 tn Or “when he [i.e., the wicked man] pulls in his net.”
[10:9] sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.
[10:10] 331 tn Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and syntactical difficulties. The first word (יִדְכֶּה, yidekeh) is an otherwise unattested Qal form of the verb דָּכָה (dakhah, “crush”). (The Qere [marginal] form is imperfect; the consonantal text [Kethib] has the perfect with a prefixed conjunction vav [ו].) If the wicked man’s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal (יִדָּכֶה, yiddakheh). The phrase בַּעֲצוּמָיו (ba’atsumayv, “into his strong [ones]”), poses interpretive problems. The preposition -בְּ (bet) follows the verb נָפַל (nafal, “fall”), so it may very well carry the nuance “into” here, with “his strong [ones]” then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that “strong [ones]” here refers metonymically to the wicked man’s nets or traps. Ps 35:8 refers to a man falling into a net (רֶשֶׁת, reshet), as does Ps 141:10 (where the plural of מִכְמָר [mikhmar, “net”] is used). A hunter’s net (רֶשֶׁת), is associated with snares (פַּח [pakh], מֹקְשִׁים, [moqÿshim]) and ropes (חֲבָלִים, khavalim) in Ps 140:5. The final word in the verse (חֶלְכָּאִים (khelka’im, “unfortunate [ones]”) may be an alternate form of חֵלְכָח (khelkhakh, “unfortunate [one]”; see vv. 8, 14). The Qere (marginal reading) divides the form into two words, חֵיל כָּאִים (khel ka’im, “army/host of disheartened [ones]”). The three verb forms in v. 10 are singular because the representative “oppressed” individual is the grammatical subject (see the singular עָנִי [’aniy] in v. 9).
[10:11] 332 tn Heb “he says in his heart.” See v. 6.
[10:11] 333 tn Heb “God forgets, he hides his face, he never sees.”
[10:12] 334 sn Rise up, O
[10:12] 335 tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the
[10:13] 336 tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.
[10:13] 337 tn Heb “he says in his heart” (see vv. 6, 11). Another option is to understand an ellipsis of the interrogative particle here (cf. the preceding line), “Why does he say in his heart?”
[10:13] 338 tn Here the wicked man addresses God directly.
[10:13] 339 tn Heb “you will not seek.” The verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as generalizing about what is typical and translate, “you do not hold [people] accountable.”
[10:14] 340 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
[10:14] 341 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
[10:14] 342 tn Here the imperfect emphasizes God’s typical behavior.
[10:14] 343 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
[10:14] 344 tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.
[10:14] 346 tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).
[10:14] sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
[10:15] 347 sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.
[10:15] 348 tn Heb “you seek his wickedness.” As in v. 13, the verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as describing a fact, “you hold him accountable,” or as anticipating divine judgment, “you will hold him accountable.” However, since the verb is in apparent parallelism with the preceding imperative (“break”), it is better to understand the imperfect as expressing the psalmist’s desire or request.
[10:15] 349 tn Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַל (bal), which is used as a negative particle in vv. 4, 6, 11, 18, as asseverative here, “Indeed find (i.e., judge his wickedness).” The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God’s face (“you will not find [i.e., my wickedness]”). See v. 13.
[10:16] 350 tn Heb “the
[10:16] 351 tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”
[10:16] sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).
[10:17] 352 sn You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16-18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12-15) or after the Lord actually delivered him from his enemies.
[10:17] 354 tn Heb “you make firm their heart, you cause your ear to listen.”
[10:18] 355 tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”
[10:18] 356 tn Heb “crushed.” See v. 10.
[10:18] 357 tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (’enosh, “man”) refers here to the wicked nations (v. 16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king.
[11:1] 358 sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.
[11:1] 359 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[11:1] 360 tn The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[11:1] 361 tc The MT is corrupt here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.
[11:2] 362 tn In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and threaten his people (Ps 3:8).
[11:2] 363 tn The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.
[11:2] 365 sn In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.
[11:2] 366 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11).
[11:3] 367 tn The precise meaning of this rare word is uncertain. An Ugaritic cognate is used of the “bottom” or “base” of a cliff or mountain (see G. R. Driver, Canaanite Myths and Legends, 47, 159). The noun appears in postbiblical Hebrew with the meaning “foundation” (see Jastrow 1636 s.v. שָׁת).
[11:3] 368 tn The singular form is used here in a collective or representative sense. Note the plural form “pure [of heart]” in the previous verse.
[11:3] 369 sn The quotation of the advisers’ words (which begins in 11:1c) ends at this point. They advise the psalmist to flee because the enemy is poised to launch a deadly attack. In such a lawless and chaotic situation godly people like the psalmist can accomplish nothing, so they might as well retreat to a safe place.
[11:4] 370 tn Because of the royal imagery involved here, one could translate “lofty palace.” The
[11:4] 371 sn The
[11:4] 372 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
[11:4] 373 tn The two Hebrew imperfect verbal forms in this verse describe the
[11:4] 375 tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
[11:4] 376 tn Heb “test the sons of men.”
[11:5] 377 tn Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).
[11:5] 378 tn The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.
[11:5] 379 tn Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.
[11:5] 380 sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.
[11:5] 381 tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (rÿsha’im, “wicked [ones]”) in vv. 2 and 6.
[11:6] 382 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[11:6] 383 tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.
[11:6] 384 sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
[11:6] 385 tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).
[11:7] 388 tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsÿdaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”
[11:7] 389 tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.
[12:1] 390 sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.
[12:1] 391 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[12:1] 392 tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).
[12:1] 393 tn Or “have come to an end.”
[12:1] 394 tn Heb “the faithful [ones] from the sons of man.”
[12:1] 395 tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”
[12:2] 396 tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.
[12:2] 397 tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”
[12:3] 398 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[12:3] 399 tn Heb “a tongue speaking great [things].”
[12:4] 400 tn Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.
[12:4] 401 tn Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition -לְ (l) prefixed to “our tongue” may be dittographic.
[12:4] 402 tn Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (’et, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a.
[12:4] 403 sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.
[12:5] 404 tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.
[12:5] 405 tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).
[12:5] 406 tn Heb “I will rise up.”
[12:5] 407 tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the
[12:6] 408 tn Heb “the words of the
[12:6] 409 tn Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mÿzuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shiv’atayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.
[12:7] 410 tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.
[12:7] 411 tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew
[12:8] 412 tn Heb “the wicked walk all around.” One could translate v. 8a as an independent clause, in which case it would be a concluding observation in proverbial style. The present translation assumes that v. 8a is a subordinate explanatory clause, or perhaps a subordinate temporal clause (“while the wicked walk all around”). The adverb סָבִיב (saviv, “around”), in combination with the Hitpael form of the verb “walk” (which indicates repeated action), pictures the wicked as ubiquitous. They have seemingly overrun society.
[12:8] 413 tn Heb “when evil is lifted up by the sons of man.” The abstract noun זֻלּוּת (zulut, “evil”) occurs only here. On the basis of evidence from the cognate languages (see HALOT 272 s.v.), one might propose the meaning “base character,” or “morally foolish behavior.”
[13:1] 414 sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.
[13:1] 415 tn Heb “will you forget me continually.”
[13:1] 416 tn Heb “will you hide your face from me.”
[13:2] 417 tn Heb “How long will I put counsel in my being?”
[13:2] 418 tn Heb “[with] grief in my heart by day.”
[13:2] 419 tn Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”
[13:3] 421 tn Heb “Give light [to] my eyes.” The Hiphil of אוּר (’ur), when used elsewhere with “eyes” as object, refers to the law of God giving moral enlightenment (Ps 19:8), to God the creator giving literal eyesight to all people (Prov 29:13), and to God giving encouragement to his people (Ezra 9:8). Here the psalmist pictures himself as being on the verge of death. His eyes are falling shut and, if God does not intervene soon, he will “fall asleep” for good.
[13:3] 422 tn Heb “or else I will sleep [in?] the death.” Perhaps the statement is elliptical, “I will sleep [the sleep] of death,” or “I will sleep [with the sleepers in] death.”
[13:5] 425 tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.
[13:5] 426 tn Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.
[13:6] 427 tn The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the
[13:6] 428 tn Or “for he will have vindicated me.” The verb form indicates a future perfect here. The idiom גָמַל עַל (gamal ’al) means “to repay,” here in a positive sense.
[14:1] 429 sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.
[14:1] 430 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
[14:1] 431 sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
[14:1] 432 tn Heb “they act corruptly, they make a deed evil.” The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
[14:1] 433 tn Heb “there is none that does good.”
[14:2] 434 sn The picture of the
[14:2] 435 tn Heb “upon the sons of man.”
[14:2] 436 tn Or “acts wisely.” The Hiphil is exhibitive.
[14:2] 437 sn Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him.
[14:3] 438 tn Heb “everyone turns aside.”
[14:3] 439 tn Heb “together they are corrupt.”
[14:3] 440 tn Heb “there is none that does good.”
[14:4] 441 tn Heb “all the workers of wickedness.” See Pss 5:5; 6:8.
[14:4] 442 tn Heb “Do they not understand?” The rhetorical question (rendered in the translation as a positive affirmation) expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-7).
[14:5] 443 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.
[14:5] 444 tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.
[14:6] 445 tn Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (“want to humiliate”).
[14:6] 446 tn It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).
[14:6] 447 tn Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (’ani, “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).
[14:7] 448 sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[14:7] 449 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[14:7] 450 tn The verb form is jussive.
[14:7] 451 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[15:1] 452 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
[15:1] 453 tn Heb “Who may live as a resident alien in your tent?”
[15:1] 454 sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
[15:2] 455 tn Heb “one who walks blamelessly.”
[15:2] 456 tn Heb “one who speaks truth in his heart”; or “one who speaks truth [that is] in his heart.” This apparently refers to formulating a truthful statement in one’s mind and then honestly revealing that statement in one’s speech.
[15:3] 457 sn Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.
[15:3] 458 tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.
[15:3] 459 tn Or “his fellow.”
[15:3] 460 tn Heb “and he does not lift up an insult against one who is near to him.”
[15:4] 461 tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nim’as, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.
[15:4] 462 tn Heb “those who fear the
[15:4] 463 tn Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17.
[15:5] 464 sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.
[15:5] 465 tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.
[15:5] 466 tn Heb “does these things.”
[16:1] 467 sn Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.
[16:1] 468 tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[16:1] 469 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).
[16:1] sn Taken shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[16:2] 470 tn Heb “my good [is] not beyond you.” For the use of the preposition עַל (’al) in the sense of “beyond,” see BDB 755 s.v. 2.
[16:3] 471 tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).
[16:4] 472 tn Heb “their troubles multiply, another, they pay a dowry.” The meaning of the text is unclear. The Hebrew term עַצְּבוֹתָם (’atsÿvotam, “troubles”) appears to be a plural form of עַצֶּבֶת (’atsÿvet, “pain, wound”; see Job 9:28; Ps 147:3). Because idolatry appears to be in view (see v. 4b), some prefer to emend the noun to עַצְּבִים (’atsÿvim, “idols”). “Troubles” may be a wordplay on “idols” or a later alteration designed to emphasize that idolatry leads to trouble. The singular form אחר (“another”) is syntactically problematic here. Perhaps the form should be emended to a plural אֲחֵרִים (’akherim, “others”). (The final mem [ם] could have been lost by haplography; note the mem [מ] at the beginning of the next word.) In this case it might be taken as an abbreviated form of the well-attested phrase אֱלֹהִים אֲחֵרִים (’elohim ’akherim, “other gods”). (In Isa 42:8 the singular form אַחַר (’akher, “another”) is used of another god.) The verb מָהַר (mahar) appears in the Qal stem; the only other use of a Qal verbal form of a root מָהַר is in Exod 22:15, where the denominative verb מָהֹר (mahor, “purchase [a wife]”) appears; cf. the related noun מֹהַר (mohar, “bride money, purchase price for a wife”). If that verb is understood here, then the idolaters are pictured as eager bridegrooms paying the price to acquire the object of their desire. Another option is to emend the verb to a Piel and translate, “hurry (after).”
[16:4] 473 tn Heb “I will not pour out their drink offerings of blood.” The third masculine plural suffix would appear to refer back to the people/leaders mentioned in v. 3. However, if we emend אֲחֵר (’akher, “another”) to the plural אֲחֵרִים (’akherim, “other [gods]”) in v. 4, the suffix can be understood as referring to these gods – “the drink offerings [made to] them.” The next line favors this interpretation. Perhaps this refers to some type of pagan cultic ritual. Elsewhere wine is the prescribed content of drink offerings.
[16:4] 474 tn Heb “and I will not lift up their names upon my lips.” The expression “lift up the name” probably refers here to swearing an oath in the name of deity (see Exod 20:7; Deut 5:11). If so, the third masculine plural suffix on “names” likely refers to the pagan gods, not the people/leaders. See the preceding note.
[16:5] 475 tn Heb “O
[16:5] 476 tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the
[16:6] 477 tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.
[16:7] 478 tn Heb “bless,” that is, “proclaim as worthy of praise.”
[16:7] 480 tn Or “counsels, advises.”
[16:7] 481 tn Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2). In the quiet darkness the
[16:8] 482 tn Heb “I set the
[16:9] 483 tn Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי (kÿvodiy, “my glory”) as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 30:12; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
[16:9] 484 tn Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.
[16:10] 485 tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[16:10] 486 sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.
[16:10] 487 tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.
[16:10] 488 tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.
[16:10] sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus (Acts 2:25-29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30-33). Paul seems to concur with Peter in this understanding (see Acts 13:35-37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292-95.
[16:10] 489 tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.
[16:11] 490 tn Heb “cause me to know”; or “cause me to experience.”
[16:11] 491 tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.
[16:11] 492 tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.
[16:11] 493 tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).
[17:1] 494 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
[17:1] 495 tn Heb “hear,
[17:1] 496 tn Heb “Listen to my prayer, [made] without lips of deceit.”
[17:2] 497 tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsa’) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.
[17:2] 498 tn Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)
[17:3] 499 tn Heb “you tested my heart.”
[17:3] 500 tn Heb “you visited [at] night.”
[17:3] 501 tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.
[17:4] 502 tn Heb “with regard to the deeds of man[kind].”
[17:4] 503 tn Heb “by the word of your lips, I, I have watched the paths of the violent” (i.e., “watched” in the sense of “watched for the purpose of avoiding”).
[17:5] 504 tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.
[17:5] 505 tn Heb “my footsteps do not stagger.”
[17:6] 506 tn Heb “Turn your ear toward me.”
[17:7] 508 tn Heb “Set apart faithful acts.”
[17:7] 509 tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver.
[17:7] sn Those who look to you for protection from their enemies. “Seeking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[17:8] 510 tc Heb “Protect me like the pupil, a daughter of an eye.” The noun בַּת (bat, “daughter”) should probably be emended to בָּבַת (bavat, “pupil”). See Zech 2:12 HT (2:8 ET) and HALOT 107 s.v. *בָּבָה.
[17:8] 511 sn Your wings. The metaphor compares God to a protective mother bird.
[17:9] 512 tn Heb “from before”; or “because.” In the Hebrew text v. 9 is subordinated to v. 8. The words “protect me” are supplied in the translation for stylistic reasons.
[17:9] 513 tn Heb “destroy.” The psalmist uses the perfect verbal form to emphasize the degree of danger. He describes the wicked as being already in the process of destroying him.
[17:9] 514 tn Heb “my enemies, at the risk of life they surround me.” The Hebrew phrase בְּנֶפֶשׁ (bÿnefesh) sometimes has the nuance “at the risk of [one’s] life” (see 1 Kgs 2:23; Prov 7:23; Lam 5:9).
[17:10] 515 tn Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence.
[17:10] 516 tn Heb “[with] their mouth they speak with arrogance.”
[17:11] 517 tc Heb “our steps, now they surround me.” The Kethib (consonantal text) has “surround me,” while the Qere (marginal reading) has “surround us,” harmonizing the pronoun to the preceding “our steps.” The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend “our steps” to אִשְּׁרוּנִי (’ishÿruni, “they attack me”) from the verbal root אָשֻׁר (’ashur, “march, stride, track”).
[17:11] 518 tn Heb “their eyes they set to bend down in the ground.”
[17:12] 519 tn Here the psalmist switches to the singular pronoun; he views his enemies collectively, or singles out a representative of the group, perhaps its leader.
[17:12] 520 tn Heb “his likeness [is] like a lion.”
[17:12] 521 tn Heb “[that] longs to tear.”
[17:13] 523 tn Heb “Be in front of his face.”
[17:13] 524 tn Or “bring him to his knees.”
[17:13] 525 tn Heb “rescue my life from the wicked [one] [by] your sword.”
[17:14] 526 tc Heb “from men [by] your hand,
[17:14] 527 tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”
[17:14] 528 tn Heb “their portion, in life.”
[17:14] 529 tn Heb “and [with] your treasures you fill their belly.”
[17:14] sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.
[17:14] 530 tn Heb “they are satisfied [with] sons and leave their abundance to their children.”
[17:15] 531 tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”
[17:15] 532 tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.
[17:15] sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.
[18:1] 533 sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.
[18:1] 535 tn Heb “in the day,” or “at the time.”
[18:1] 537 tn Heb “and from the hand of Saul.”
[18:1] 538 tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.
[18:1] 539 tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.
[18:1] 540 tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”
[18:2] 541 sn My high ridge. 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.
[18:2] 542 sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.
[18:2] 544 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[18:2] 545 tn Heb “the horn of my salvation”; or “my saving horn.”
[18:2] sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. Ps 18:2 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.
[18:2] 546 tn Or “my elevated place.” The parallel version of this psalm in 2 Sam 22:3 adds at this point, “my refuge, my savior, [you who] save me from violence.”
[18:3] 547 tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.
[18:3] 548 tn Heb “worthy of praise, I cried out [to] the
[18:4] 549 tc Ps 18:4 reads “ropes,” while 2 Sam 22:5 reads “waves.” The reading of the psalm has been influenced by the next verse (note “ropes of Sheol”) and perhaps also by Ps 116:3 (where “ropes of death” appears, as here, with the verb אָפַף, ’afaf). However, the parallelism of v. 4 (note “currents” in the next line) favors the reading “waves.” While the verb אָפַף is used with “ropes” as subject in Ps 116:3, it can also be used with engulfing “waters” as subject (see Jonah 2:5). Death is compared to surging waters in v. 4 and to a hunter in v. 5.
[18:4] 550 tn The Hebrew noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).
[18:4] 551 tn The noun בְלִיַּעַל (vÿliyya’al) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness.” It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.
[18:4] 552 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba’at) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here.
[18:5] 553 tn Heb “surrounded me.”
[18:5] 554 tn Heb “confronted me.”
[18:6] 555 tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.
[18:6] 556 tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.
[18:6] 557 tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.
[18:7] 558 sn The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.
[18:7] 559 tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.
[18:7] 560 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.
[18:8] 561 tn Heb “within”; or “[from] within.” For a discussion of the use of the preposition -בְּ (bÿ) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.
[18:8] 562 tn Or “in his anger.” The noun אַף (’af) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.”
[18:8] 563 tn Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.
[18:8] sn Fire devoured as it came from his mouth. For other examples of fire as a weapon in OT theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.
[18:8] 564 tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4).
[18:9] 565 tn The Hebrew verb נָטָה (natah) can carry the sense “[cause to] bend, bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the
[18:10] 566 tn Or “rode upon.”
[18:10] 567 tn Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation.
[18:10] sn Winged angel (Heb “cherub”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the
[18:10] 568 tc 2 Sam 22:11 reads “appeared” (from רָאָה, ra’ah); the relatively rare verb דָאָה (da’ah, “glide”) is more difficult and probably the original reading here in Ps 18.
[18:10] 569 sn The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.
[18:11] 570 tc Heb “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 reads, “he made darkness around him coverings,” omitting “his hiding place” and pluralizing “covering.” Ps 18:11 may include a conflation of synonyms (“his hiding place” and “his covering”) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the Hebrew letter samek: סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro sÿvivotayv sukkato).
[18:11] 571 tc Heb “darkness of water, clouds of clouds.” The noun “darkness” (חֶשְׁכַת, kheshkhat) is probably a corruption of an original reading חשׁרת, a form that is preserved in 2 Sam 22:12. The latter is a construct form of חַשְׁרָה (khashrah, “sieve”) which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and a related verb חָשַׁר (khashar, “to sift”) is attested in postbiblical Hebrew and Aramaic. The phrase חַשְׁרַת מַיִם (khashrat mayim) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground (see F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry [SBLDS], 146, n. 33).
[18:12] 572 tc Heb “from the brightness in front of him his clouds came, hail and coals of fire.” 2 Sam 22:13 reads, “from the brightness in front of him burned coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מנגה נגדו עברו ברד וגחלי אשׁ, “from the brightness in front of him came hail and coals of fire” (the basis for the present translation). The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבָרוּ (’avaru; Ps 18:12) and בָּעֲרוּ (ba’aru; 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (’avayv, “his clouds,” Ps 18:12) may be virtually dittographic (note the following עָבְרוּ, ’avru), or it could have accidentally dropped out from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). The noun בָּרָד (barad, “hail,” Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped out from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text and its problems, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.
[18:13] 573 sn Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
[18:13] 574 tn 2 Sam 22:14 has “from.”
[18:13] 575 tn Heb “the 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 Ps 47:2.
[18:13] 576 tc The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.
[18:13] tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav (ו) consecutive in the preceding line.
[18:14] 577 tn 2 Sam 22:15 omits the pronominal suffix (“his”).
[18:14] 578 tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
[18:14] 579 sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.
[18:14] 580 tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”) – both a haplography of the vav (ו); note the initial vav on the immediately following form – and translating “lightning bolts were in abundance.”
[18:14] sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
[18:15] 582 tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.
[18:15] 583 tn Or “foundations.”
[18:15] 584 tn Heb “from.” The preposition has a causal sense here.
[18:15] 585 tn The noun is derived from the verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
[18:15] 586 tn 2 Sam 22:16 reads “by the battle cry of the
[18:16] 587 tn Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.
[18:16] 588 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 4 and Ps 144:7).
[18:17] 589 tn The singular refers either to personified death or collectively to the psalmist’s enemies. The following line, which refers to “those [plural] who hate me,” favors the latter.
[18:18] 590 tn The same verb is translated “trapped” in v. 5. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
[18:18] 591 tn Heb “became my support.”
[18:19] 592 tn Or “delighted in me.”
[18:20] 593 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
[18:20] 594 tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the
[18:20] 595 tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
[18:20] 596 tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.
[18:21] 597 tn Heb “for I have kept the ways of the
[18:21] 598 tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”
[18:22] 599 tn Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים (mishpatim, “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18-20). See also Pss 19:9 (cf. vv. 7-8); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.
[18:22] 600 tn Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18-20).
[18:23] 601 tn Heb “from my sin,” that is, from making it my own in any way.
[18:23] sn Kept myself from sinning. Leading a blameless life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).
[18:24] 602 tn Heb “according to my righteousness.”
[18:24] 603 tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.
[18:25] 604 tn The imperfect verbal forms in vv. 25-29 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 25-27) and about the way in which God typically empowers him on the battlefield (vv. 28-29). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.
[18:25] 605 tn Or “to a faithful follower.” A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
[18:25] 607 tn Heb “a man of innocence.”
[18:26] 608 tn Or “blameless.”
[18:26] 609 tn The Hebrew verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words.
[18:26] 610 tn The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted, crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4).
[18:26] sn Verses 25-26 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28.
[18:27] 611 tn Or perhaps, “humble” (note the contrast with those who are proud).
[18:27] 612 tn Heb “but proud eyes you bring low.” 2 Sam 22:28 reads, “your eyes [are] upon the proud, [whom] you bring low.”
[18:28] 613 tn Or “for.” The translation assumes that כִּי (ki)is asseverative here.
[18:28] 614 tn Ps 18:28 reads literally, “you light my lamp,
[18:28] 615 tn 2 Sam 22:29 repeats the name “
[18:28] 616 tn Heb “my darkness.”
[18:29] 617 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[18:29] 619 tn Heb “I will run.” The imperfect verbal forms in v. 29 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [Heb “cause to run”] an army.”
[18:29] 620 tn More specifically, the noun גְּדוּד (gÿdud) refers to a raiding party or to a contingent of troops.
[18:29] sn I can charge against an army. The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.
[18:29] 621 tn Heb “and by my God.”
[18:29] 622 sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.
[18:30] 623 tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).
[18:30] 624 sn The
[18:30] 625 tn Heb “the word of the
[18:30] 626 sn Take shelter. See the note on the word “shelter” in v. 2.
[18:31] 628 tn Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2, where the Hebrew term צוּר (tsur) is translated “rocky summit.”
[18:31] 629 tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the
[18:32] 630 tn Heb “the God.” The prefixed article emphasizes the
[18:32] 631 tn Heb “is the one who clothes.” For similar language see 1 Sam 2:4; Pss 65:6; 93:1. The psalmist employs a generalizing hymnic style in vv. 32-34; he uses participles in vv. 32a, 33a, and 34a to describe what God characteristically does on his behalf.
[18:32] 632 tn 2 Sam 22:33 reads, “the God is my strong refuge.”
[18:32] sn Gives me strength. As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39).
[18:32] 633 tn The prefixed verbal form with vav (ו) consecutive here carries along the generalizing force of the preceding participle.
[18:32] 634 tn Heb “he made my path smooth.” The Hebrew term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).
[18:33] 635 tn Heb “[the one who] makes my feet like [those of ] a deer.”
[18:33] 636 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.
[18:33] sn Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.
[18:34] 637 sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
[18:34] 638 tn Heb “and a bow of bronze is bent by my arms”; or “my arms bend a bow of bronze.” The verb נָחַת (nakhat) apparently means “pull back, bend” here (see HALOT 692 s.v. נחת). The third feminine singular verbal form appears to agree with the feminine singular noun קֶשֶׁת (qeshet, “bow”). In this case the verb must be taken as Niphal (passive). However, it is possible that “my arms” is the subject of the verb and “bow” the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see GKC 464 §145.k.
[18:34] sn The strongest bow (Heb “bow of bronze”) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.
[18:35] 639 tn Heb “and you give to me the shield of your deliverance.”
[18:35] sn You give me your protective shield. Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.
[18:35] 640 tc 2 Sam 22:36 omits this line, perhaps due to homoioarcton. A scribe’s eye may have jumped from the vav (ו) prefixed to “your right hand” to the vav prefixed to the following “and your answer,” causing the copyist to omit by accident the intervening words (“your right hand supports me and”).
[18:35] 641 tn The MT of Ps 18:35 appears to read, “your condescension,” apparently referring to God’s willingness to intervene (cf. NIV “you stoop down”). However, the noun עֲנָוָה (’anavah) elsewhere means “humility” and is used only here of God. The form עַנְוַתְךָ (’anvatÿkha) may be a fully written form of the suffixed infinitive construct of עָנָה (’anah, “to answer”; a defectively written form of the infinitive appears in 2 Sam 22:36). In this case the psalmist refers to God’s willingness to answer his prayer; one might translate, “your favorable response.”
[18:35] 642 tn Heb “makes me great.”
[18:36] 643 tn Heb “you make wide my step under me.” “Step” probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, “you widen my stride.” This would suggest that God gives the psalmist the capacity to run quickly.
[18:36] 644 tn Heb “lower legs.” On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means “lower leg.”
[18:37] 645 tn 2 Sam 22:38 reads “destroy.”
[18:38] 646 tn Or “smash them.” 2 Sam 22:39 reads, “and I wiped them out and smashed them.”
[18:38] 647 tn Heb “until they are unable to rise.” 2 Sam 22:39 reads, “until they do not rise.”
[18:38] 648 sn They fall at my feet. For ancient Near Eastern parallels, see O. Keel, The Symbolism of the Biblical World, 294-97.
[18:39] 649 tn Heb “clothed me.” See v. 32.
[18:39] 650 tn Heb “you make those who rise against me kneel beneath me.”
[18:39] sn My foes kneel before me. For ancient Near Eastern parallels, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 268.
[18:40] 651 tn Heb “and [as for] my enemies, you give to me [the] back [or “neck”].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” Cf. Exod 23:27.
[18:40] 652 sn Those who hate me. See v. 17, where it is the
[18:41] 653 tn Heb “but there is no deliverer.”
[18:41] 654 tn Heb “to the
[18:41] sn They cry out. This reference to the psalmist’s enemies crying out for help to the
[18:42] 655 tn Heb “I pulverize them like dust upon the face of the wind.” The phrase “upon the face of” here means “before.” 2 Sam 22:43 reads, “like dust of the earth.”
[18:42] 656 tc Ps 18:42 reads, “I empty them out” (Hiphil of ריק), while 2 Sam 22:43 reads, “I crush them, I stomp on them” (juxtaposing the synonyms דקק and רקע). It is likely that the latter is a conflation of variants. One, but not both, of the verbs in 2 Sam 22:43 is probably original; “empty out” does not form as good a parallel with “grind, pulverize” in the parallel line.
[18:43] 658 tn Heb “from the strivings of a people.” In this context the Hebrew term רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עָם (’am, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. I עַם, עָם 2.d). Some understand the phrase as referring to attacks by the psalmist’s own countrymen, the “nation” being Israel. However, foreign enemies appear to be in view; note the reference to “nations” in the following line.
[18:43] 659 tn 2 Sam 22:44 reads, “you keep me.”
[18:43] 660 tn Heb “a people whom I did not know serve me.” In this context “know” (יָדַע, yada’) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 44-45). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.
[18:44] 661 tn Heb “at a report of an ear they submit to me.” The report of the psalmist’s exploits is so impressive that those who hear it submit to his rulership without putting up a fight.
[18:44] 662 tn For the meaning “be weak, powerless” for כָּחַשׁ (kakhash), see Ps 109:24. The next line (see v. 45a), in which “foreigners” are also mentioned, favors this interpretation. Another option is to translate “cower in fear” (see Deut 33:29; Pss 66:3; 81:15; cf. NIV “cringe”; NRSV “came cringing”).
[18:45] 663 tn Heb “wither, wear out.”
[18:45] 664 tn The meaning of חָרַג (kharag, “shake”) is established on the basis of cognates in Arabic and Aramaic. 2 Sam 22:46 reads חָגַר (khagar), which might mean here, “[they] come limping” (on the basis of a cognate in postbiblical Hebrew). The normal meaning for חָגַר (“gird”) makes little sense here.
[18:45] 666 tn Heb “their prisons.” The besieged cities of the foreigners are compared to prisons.
[18:46] 667 tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) is used exclusively as an oath formula, “as surely as the
[18:46] 668 tn Heb “my rocky cliff,” which is a metaphor for protection. See similar phrases in vv. 2, 31.
[18:46] 669 tn Or “blessed [i.e., praised] be.”
[18:46] 670 tn Heb “the God of my deliverance.” 2 Sam 22:48 reads, “the God of the rocky cliff of my deliverance.”
[18:46] 671 tn The words “as king” are supplied in the translation for clarification. Elsewhere in the psalms the verb רוּם (rum, “be exalted”), when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).
[18:47] 672 tn Heb “the God.” See v. 32.
[18:47] 673 tn Heb “is the one who grants vengeance to me.” The plural form of the noun indicates degree here, suggesting complete vengeance or vindication.
[18:47] sn Completely vindicates me. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.
[18:47] 674 tn Heb “he subdues nations beneath me.” On the meaning of the verb דָּבַר (davar, “subdue,” a homonym of דָּבַר, davar, “speak”), see HALOT 209-10 s.v. I דבר. See also Ps 47:3 and 2 Chr 22:10. 2 Sam 22:48 reads “and [is the one who] brings down nations beneath me.”
[18:48] 675 tn Heb “[the one who] delivers me.” 2 Sam 22:49 reads “and [the one who] brings me out.”
[18:48] 676 tn Heb “lifts me up.” In light of the preceding and following references to deliverance, the verb רום probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt, elevate” here, indicating that the
[18:48] 677 tn Heb “from those who rise against me.”
[18:49] 678 sn I will give you thanks before the nations. This probably alludes to the fact that the psalmist will praise the
[18:49] 679 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “
[18:50] 680 tn Or “the one who.”
[18:50] 681 tn Heb “magnifies the victories of his king.” “His king” refers to the psalmist, the Davidic king whom God has chosen to rule Israel.
[18:50] 682 tn Heb “[the one who] does loyalty.”
[18:50] 683 tn Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2.
[18:50] 684 tn Or “offspring”; Heb “seed.”
[18:50] 685 sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor.
[19:1] 686 sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.
[19:1] 687 sn God’s glory refers here to his royal majesty and power.
[19:1] 688 tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.
[19:2] 689 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
[19:2] 690 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
[19:3] 691 tn Heb “their.” The antecedent of the plural pronoun is “heavens” (v. 1).
[19:4] 692 tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.
[19:4] 693 tn Heb “goes out,” or “proceeds forth.”
[19:4] 694 tn Heb “their” (see the note on the word “its” in v. 3).
[19:4] 695 tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsa’, “goes out”) is understood by ellipsis.
[19:4] 696 tn Heb “to the end of the world.”
[19:4] 697 tn Heb “in them” (i.e., the heavens).
[19:4] 698 sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.
[19:5] 699 tn The participle expresses the repeated or regular nature of the action.
[19:5] 700 tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).
[19:5] sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night.
[19:5] 701 tn The imperfect verbal form draws attention to the regularity of the action.
[19:5] 702 tn Heb “[on] a path.”
[19:5] sn Like a strong man. The metaphorical language reflects the brilliance of the sunrise, which attests to the sun’s vigor.
[19:6] 703 tn Heb “from the end of the heavens [is] its going forth.”
[19:6] 704 tn Heb “and its circuit [is] to their ends.”
[19:6] 705 tn Heb “is hidden from.”
[19:7] 706 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
[19:7] 707 tn Traditionally, “the testimony of the
[19:7] 708 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
[19:7] 709 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
[19:8] 710 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
[19:8] 711 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
[19:8] 712 tn Heb “command.” The singular here refers to the law as a whole.
[19:8] 713 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
[19:8] 714 tn Heb [they] enlighten [the] eyes.
[19:9] 715 tn Heb “the fear of the
[19:9] 716 tn Heb “[it] stands permanently.”
[19:9] 717 sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.
[19:10] 718 tn Heb “more desirable.”
[19:10] 719 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
[19:11] 720 tn Heb “moreover your servant is warned by them.”
[19:11] 721 tn Heb “in the keeping of them [there is] a great reward.”
[19:12] 722 tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.
[19:12] 723 tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.
[19:13] 724 tn Or “presumptuous.”
[19:13] 725 tn Heb “let them not rule over me.”
[19:14] 727 tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”
[19:14] 728 tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”
[19:14] 729 tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.
[20:1] 730 sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.
[20:1] 731 tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the
[20:1] 732 sn May the
[20:1] 733 tn Heb “in a day of trouble.”
[20:1] 734 tn Heb “the name of the God of Jacob.” God’s “name” refers metonymically to his very person and to the divine characteristics suggested by his name, in this case “God of Jacob,” which highlights his relationship to Israel.
[20:2] 735 tc Heb “from [the] temple.” The third masculine singular pronominal suffix (ן, nun) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184.
[20:3] 736 tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.
[20:3] 737 tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (yÿdashÿneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”
[20:4] 738 tn Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6.
[20:4] 739 sn May he bring all your plans to pass. This probably refers to the king’s strategy for battle.
[20:5] 740 sn Your victory. Here the king is addressed (see v. 1).
[20:5] 741 tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).
[20:6] sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.
[20:6] 743 tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the
[20:6] 744 tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.
[20:6] 745 tn Heb “he will answer him.”
[20:6] 746 tn Heb “from his holy heavens.”
[20:6] 747 tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).
[20:7] 748 tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.
[20:7] 749 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.
[20:7] 750 tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the
[20:8] 751 tn Or “stumble and fall down.”
[20:8] 752 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s victorious people and the defeated enemies mentioned in the previous line. The perfect verbal forms either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle. They describe the demise of the enemy as being as good as done.
[20:8] 753 tn Or “rise up and remain upright.” On the meaning of the Hitpolel of עוּד (’ud), see HALOT 795 s.v. I עוד. The verbal forms (a perfect followed by a prefixed form with vav [ו] consecutive) either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle.
[20:9] 754 tc This translation assumes an emendation of the verbal form הוֹשִׁיעָה (hoshi’ah). As it stands, the form is an imperative. In this case the people return to the petitionary mood with which the psalm begins (“O
[20:9] 755 tn If the imperative is retained in the preceding line, then the prefixed verbal form is best taken as a jussive of prayer, “may he answer us.” However, if the imperative in the previous line is emended to a perfect, the prefixed form is best taken as imperfect, “he will answer us” (see the note on the word “king” at the end of the previous line).
[20:9] 756 tn Heb “in the day we call.”
[21:1] 757 sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.
[21:1] 758 tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).
[21:1] 759 tn Heb “and in your deliverance, how greatly he rejoices.”
[21:2] 760 tn The translation assumes the perfect verbal forms in v. 2 are generalizing, stating factually what God typically does for the king. Another option is to take them as present perfects, “you have granted…you have not refused.” See v. 4, which mentions a specific request for a long reign.
[21:2] 761 tn Heb “and the request of his lips you do not refuse.”
[21:3] 762 tn Or “meet him [with].”
[21:3] 764 sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).
[21:4] 765 tn Heb “life he asked from you.” Another option is to translate the perfect verbal forms in v. 4 with the present tense, “he asks…you grant.”
[21:4] 766 tn Heb “you have granted him length of days forever and ever.” The phrase “length of days,” when used of human beings, usually refers to a lengthy period of time (such as one’s lifetime). See, for example, Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20. The additional phrase “forever and ever” is hyperbolic. While it seems to attribute eternal life to the king (see Pss 61:6-7; 72:5 as well), the underlying reality is the king’s enduring dynasty. He will live on, as it were, through his descendants, who will continue to rule over his kingdom long after he has passed off the scene.
[21:5] 767 tn Or “great glory.”
[21:5] 768 tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.
[21:6] 769 tn Heb “you make him happy with joy with [i.e., “close by” or “in”] your face.” On the idiom “with your face” (i.e., “in your presence”) see Ps 16:11 and BDB 816 s.v. פָּנֻה II.2.a.
[21:7] 770 tn The active participle draws attention to the ongoing nature of the action.
[21:7] 771 tn Traditionally “the Most High’s.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.
[21:7] 772 tn Another option is to translate the imperfect verbal form as future, “he will not be upended” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.
[21:8] 773 tn The king is now addressed. One could argue that the
[21:8] 774 tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.
[21:8] 775 tn Heb “your right hand finds those who hate you.”
[21:9] 776 tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).
[21:9] 777 tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.
[21:9] 778 tn Heb “the
[21:10] 779 tn Heb “fruit.” The next line makes it clear that offspring is in view.
[21:10] 781 tn Heb “sons of man.”
[21:11] 783 tn Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).
[21:11] 785 tn Heb “they lack ability.”
[21:12] 786 tn Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”
[21:12] 787 tn Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”
[21:13] 788 tn Heb “in your strength,” but English idiom does not require the pronoun.
[21:13] sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.
[21:13] 789 tn Heb “sing praise.”
[22:1] 790 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
[22:1] 791 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
[22:1] 792 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
[22:1] 793 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
[22:2] 794 tn Heb “there is no silence to me.”
[22:3] 795 tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the
[22:4] 797 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
[22:5] 798 tn Or “were not ashamed.”
[22:6] 799 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 800 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 801 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 802 tn Heb “a reproach of man and despised by people.”
[22:7] 803 tn Or “scoff at, deride, mock.”
[22:7] 804 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 805 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 806 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
[22:8] 807 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
[22:8] 808 tn Heb “Let him”; the referent (the
[22:8] 809 tn Heb “Let him”; the referent (the
[22:8] 810 tn That is, “for he [the
[22:8] sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.
[22:9] 811 tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
[22:10] 812 tn Heb “upon you I was cast from [the] womb.”
[22:10] 813 tn Heb “from the womb of my mother you [have been] my God.”
[22:10] sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb).
[22:11] 814 tn Heb “and there is no helper.”
[22:12] 815 sn The psalmist figuratively compares his enemies to dangerous bulls.
[22:12] 816 sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.
[22:13] 817 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”
[22:13] 818 tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).
[22:13] 819 tn Heb “a lion ripping and roaring.”
[22:14] 820 tn Heb “like water I am poured out.”
[22:14] 821 sn The heart is viewed here as the seat of the psalmist’s strength and courage.
[22:15] 822 tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.
[22:15] 823 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 824 sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).
[22:15] 825 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[22:16] 827 tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”
[22:17] 828 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
[22:17] 829 tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.
[22:17] 830 tn Heb “they gaze, they look upon me.”
[22:18] 831 tn Heb “casting lots.” The precise way in which this would have been done is not certain.
[22:19] 832 tn Heb “O my strength.”
[22:19] 833 tn Heb “hurry to my help.”
[22:20] 835 tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).
[22:20] 836 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.
[22:20] 837 tn Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws” of the wild dogs.
[22:21] 838 sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).
[22:21] 839 tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (rÿ’emim, “wild oxen”; see BDB 910 s.v. רְאֵם).
[22:21] 840 tn Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.
[22:22] 841 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
[22:23] 842 tn Heb “[you] fearers of the
[22:23] 843 tn Heb “fear him.”
[22:24] 844 tn Or “affliction”; or “need.”
[22:24] 845 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
[22:24] 846 tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).
[22:25] 848 tn Heb “from with you [is] my praise.”
[22:25] 849 tn Heb “my vows I will fulfill before those who fear him.” When asking the
[22:26] 850 sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
[22:26] 851 tn Heb “may your heart[s].”
[22:27] 852 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 853 tn Heb “families of the nations.”
[22:27] 854 tn Heb “before you.”
[22:28] 855 tn Heb “for to the
[22:29] 856 tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the
[22:29] 857 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the
[22:29] 858 tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.
[22:29] 859 tn Heb “and his life he does not revive.”
[22:30] 860 tn Heb “offspring.”
[22:30] 861 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[22:31] 862 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 863 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
[23:1] 864 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
[23:1] 865 sn The LORD is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the LORD is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.
[23:1] 866 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the LORD as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
[23:2] 867 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseniy) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.
[23:2] 868 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (deshe’) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (mÿnukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents) but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).
[23:2] sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
[23:3] 869 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. 4 נֶפֶשׁ.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
[23:3] 870 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yÿshovev] and יַנְחֵנִי [yakheniy]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
[23:3] 871 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (ma’ggÿley, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e. ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
[23:3] 872 tn The Hebrew term שֶׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lÿma’an shÿmo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
[23:4] 873 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” 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. If the word does indeed mean “darkness,” it modifies גַיְא (gay’, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
[23:4] 874 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
[23:4] 875 tn The Hebrew term רַע (ra’) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
[23:4] 876 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
[23:5] 877 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23,” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
[23:5] 878 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
[23:5] 879 tn The rare noun רְַָויָה (rÿvayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
[23:6] 880 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
[23:6] 881 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
[23:6] 882 tn Heb “all the days of my life.”
[23:6] 883 tn The verb form וְשַׁבְתִּי (vÿshavtiy) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the
[23:6] 884 tn Heb “the house of the
[23:6] 885 tn The phrase אֹרֶךְ יָמִים (’orekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the
[24:1] 886 sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.
[24:2] 887 tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.
[24:2] 888 sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.
[24:3] 889 tn The imperfects in v. 3 are modal, expressing potential or permission.
[24:3] 890 sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).
[24:4] 891 tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.
[24:4] 892 tn Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshiy, “my life”) makes little sense here; many medieval Hebrew
[24:4] 893 tn Heb “and does not swear an oath deceitfully.”
[24:5] 894 tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the
[24:5] 895 tn “and vindication from the God of his deliverance.”
[24:6] 896 tn Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the
[24:6] sn This verse presents a somewhat idealized view of Jacob’s descendants as devoted worshipers of the Lord.
[24:7] 897 tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).
[24:7] 898 tn Heb “lift yourselves up.”
[24:7] 899 tn Or “king of glory.”
[24:7] 900 tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
[24:8] 901 sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.
[24:10] 902 tn Traditionally, “the
[25:1] 903 sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.
[25:1] 904 tn Heb “to you, O
[25:3] 905 tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).
[25:4] 906 sn Teach me your paths. In this context the
[25:5] 907 sn The
[25:6] 908 tn That is, “remember” with the intention of repeating.
[25:6] 909 tn Heb “for from antiquity [are] they.”
[25:7] 910 tn Heb “do not remember,” with the intention of punishing.
[25:7] 911 sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
[25:7] 912 tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O
[25:8] 913 tn Heb “good and just.”
[25:8] 914 tn Heb “teaches sinners in the way.”
[25:9] 915 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
[25:9] 916 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
[25:9] 917 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
[25:10] 918 tn Heb “all the paths of the
[25:10] 919 tn Heb “to the ones who keep his covenant and his testimonies.”
[25:11] 920 tn Heb “name.” By forgiving the sinful psalmist, the
[25:11] 921 sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
[25:12] 922 tn Heb “Who is this man, the one who fears the
[25:13] 923 tn Heb “his life in goodness dwells.” The singular is representative (see v. 14).
[25:13] 924 tn Or “offspring”; Heb “seed.”
[25:14] 926 tn Heb “the advice of the
[25:14] 927 tn Heb “and his covenant, to make them know.”
[25:15] 928 tn Heb “my eyes continually [are] toward the
[25:15] 929 tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).
[25:16] 930 tn That is, helpless and vulnerable.
[25:17] 931 tc Heb “the distresses of my heart, they make wide.” The text makes little if any sense as it stands, unless this is an otherwise unattested intransitive use of the Hiphil of רָחַב (rakhav, “be wide”). It is preferable to emend the form הִרְחִיבוּ (hirkhivu; Hiphil perfect third plural “they make wide”) to הַרְחֵיב (harkhev; Hiphil imperative masculine singular “make wide”). (The final vav [ו] can be joined to the following word and taken as a conjunction.) In this case one can translate, “[in/from] the distresses of my heart, make wide [a place for me],” that is, “deliver me from the distress I am experiencing.” For the expression “make wide [a place for me],” see Ps 4:1.
[25:17] 932 tn Heb “from my distresses lead me out.”
[25:18] 933 tn Heb “lift up all my sins.”
[25:19] 934 tn Heb “see my enemies for they are numerous, and [with] violent hatred they hate me.”
[25:22] 937 tn Heb “his distresses.”
[25:22] sn O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting.
[26:1] 938 sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
[26:1] 939 tn Heb “for I in my integrity walk.”
[26:2] 940 tn Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.
[26:3] 941 tn Heb “for your faithfulness [is] before my eyes.”
[26:3] 942 tn Heb “and I walk about in your loyalty.”
[26:3] sn The psalmist’s awareness of the Lord’s faithfulness and…loyalty toward him motivates him to remain loyal to the Lord and to maintain his moral purity.
[26:4] 944 tn Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
[26:4] 945 tn Heb “[those who] conceal themselves.”
[26:5] 946 tn Heb “assembly, company.”
[26:5] 947 tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
[26:6] 948 tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.
[26:6] 949 tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.
[26:7] 950 tn Heb “to cause to be heard the sound of thanksgiving.”
[26:7] 951 tn The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.
[26:8] 952 tn Heb “the dwelling of your house.”
[26:8] 953 tn Heb “the place of the abode of your splendor.”
[26:9] 954 tn Heb “do not gather up my life with.”
[26:9] 955 tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).
[26:10] 956 tn Heb “who [have] in their hands evil.”
[26:10] 957 tn Heb “and their right hand is full of a bribe.”
[26:11] 958 tn Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9-10.
[26:11] 959 tn Or “redeem me.”
[26:12] 960 tn Heb “my foot stands in a level place.”
[27:1] 961 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
[27:1] 962 tn Heb “the
[27:1] 963 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”
[27:1] 964 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
[27:2] 965 tn Heb “draw near to me.”
[27:2] 966 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
[27:2] 967 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
[27:2] 968 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
[27:3] 969 tn Heb “my heart does not fear.”
[27:3] 970 tn Heb “if war rises up against me.”
[27:3] 971 tn Heb “in this [i.e., “during this situation”] I am trusting.”
[27:4] 972 tn Heb “my living.”
[27:4] 973 sn The
[27:5] 975 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
[27:5] 976 tn Heb “he will hide me in his hut.”
[27:5] 979 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
[27:5] 980 tn Heb “on a rocky summit he lifts me up.” The
[27:6] 981 tn Heb “and now my head will be lifted up over my enemies all around me.”
[27:6] sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).
[27:6] 982 tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
[27:8] 984 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the
[27:8] 985 tn Heb “your face, O
[27:9] 986 tn Heb “do not hide your face from me.” 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).
[27:9] 987 tn Or “[source of] help.”
[27:10] 988 tn Or “though my father and mother have abandoned me.”
[27:10] 989 tn Heb “gather me in”; or “receive me.”
[27:11] 990 tn Heb “teach me your way.” The
[27:11] 991 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
[27:11] 992 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
[27:12] 993 tn Heb “do not give me over to the desire of my enemies.”
[27:12] 994 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
[27:13] 995 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the
[27:14] 997 tn Heb “be strong and let your heart be confident.”
[28:1] 998 sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.
[28:1] 999 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.
[28:1] 1000 tn Heb “do not be deaf from me.”
[28:1] 1001 tn Heb “lest [if] you are silent from me.”
[28:1] 1002 tn Heb “I will be equal with.”
[28:1] 1003 tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.
[28:2] 1004 sn I lift my hands. Lifting one’s hands toward God was a gesture of prayer.
[28:2] 1005 tn The Hebrew term דְּבִיר (dÿvir, “temple”) actually refers to the most holy place within the sanctuary.
[28:3] 1006 tn Heb “workers of wickedness.”
[28:3] 1007 tn Heb “speakers of peace with their neighbors.”
[28:3] 1008 tn Heb “and evil [is] in their heart[s].”
[28:4] 1009 tn Heb “Give to them according to their work, and according to the evil of their deeds. According to the work of their hands give to them. Return their due to them.” The highly repetitive style reflects the psalmist’s agitated emotional state and draws attention to his yearning for justice.
[28:5] 1010 tn Heb “or the work of his hands.” In this context “the
[28:5] 1011 tn Heb “he”; the referent (the
[28:5] 1012 tn Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.
[28:6] 1013 tn Heb “blessed [be] the
[28:6] 1014 sn He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.
[28:7] 1015 tn Heb “The
[28:7] 1016 tn Heb “in him my heart trusts.”
[28:7] 1017 tn Or “I am helped.”
[28:7] 1018 tn Heb “and my heart exults.”
[28:7] 1019 tn Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.
[28:8] 1020 tn Heb “the
[28:8] 1021 tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.
[28:9] 1023 tn Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.
[28:9] 1024 tn Heb “shepherd them and lift them up.”
[28:9] sn The shepherd metaphor is sometimes associated with royal responsibility. See 2 Sam 5:2; 7:7; Mic 5:2-4).
[29:1] 1026 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
[29:1] 1027 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.
[29:1] tn The phrase בְּנֵי אֵלִים (bÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.
[29:1] 1028 tn Or “ascribe to the
[29:2] 1029 tn Heb “ascribe to the
[29:2] 1030 tn That is, properly dressed for the occasion.
[29:3] 1031 tn Heb “the voice of the
[29:3] 1032 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the
[29:3] 1033 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the
[29:4] 1034 tn Heb “the voice of the
[29:4] 1035 tn Heb “the voice of the
[29:5] 1036 tn The Hebrew participial form draws attention to the durative nature of the action being described.
[29:5] 1037 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears 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).
[29:5] 1038 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
[29:6] 1039 sn Sirion is another name for Mount Hermon (Deut 3:9).
[29:6] 1040 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
[29:7] 1041 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the
[29:7] 1042 sn The
[29:8] 1043 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
[29:8] 1044 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
[29:9] 1045 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
[29:9] 1046 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the
[29:9] 1047 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
[29:9] 1048 tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).
[29:9] sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
[29:9] 1049 tn Heb “In his temple, all of it says, ‘Glory.’”
[29:10] 1050 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
[29:10] 1051 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
[29:11] 1052 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
[29:11] 1053 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
[29:11] 1054 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the
[30:1] 1055 sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.
[30:1] 1056 tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.
[30:1] 1057 tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the
[30:2] 1059 sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.
[30:3] 1061 tn Heb “you kept me alive from those descending into the pit.” The Hebrew noun בוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”
[30:4] 1062 tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
[30:4] 1063 tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the
[30:5] 1064 tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).
[30:5] 1065 tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.
[30:6] 1066 sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).
[30:7] 1067 tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).
[30:7] 1068 tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).
[30:8] 1069 tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.
[30:9] 1070 sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.
[30:9] 1071 tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.
[30:9] 1072 tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4).
[30:9] 1073 tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.
[30:9] 1074 tn The rhetorical questions anticipate the answer, “Of course not!”
[30:9] sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
[30:10] 1075 tn Heb “be a helper to me.”
[30:11] 1076 sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.
[30:12] 1077 tn Heb “so that”; or “in order that.”
[30:12] 1078 tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.
[31:1] 1080 sn Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19-24, which were apparently written after the Lord answered the prayer of vv. 1-18, the psalmist thanks the Lord for delivering him.
[31:1] 1081 tn Heb “in your vindication rescue me.”
[31:2] 1082 tn Heb “turn toward me your ear.”
[31:2] 1083 tn Heb “become for me a rocky summit of refuge.”
[31:2] 1084 tn Heb “a house of strongholds to deliver me.”
[31:3] 1085 sn The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
[31:3] 1086 tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) refers here to the
[31:3] 1087 tn The present translation assumes that the imperfect verbal forms are generalizing, “you lead me and guide me.” Other options are to take them as an expression of confidence about the future, “you will lead me and guide me” (cf. NASB), or as expressing a prayer, “lead me and guide me” (cf. NEB, NIV, NRSV).
[31:4] 1088 tn Heb “bring me out.” The translation assumes that the imperfect verbal form expresses the psalmist’s confidence about the future. Another option is to take the form as expressing a prayer, “free me.”
[31:5] 1089 tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.
[31:5] 1090 tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[31:6] 1091 tn Heb “the ones who observe vain things of falsehood.” See Jonah 2:9.
[31:7] 1092 tn Heb “you know the distresses of my life.”
[31:8] 1093 tn Heb “you cause my feet to stand.”
[31:9] 1094 tn Or perhaps, “are swollen.”
[31:9] 1095 tn Cf. Ps 6:7, which has a similar line.
[31:9] 1096 tn Heb “my breath and my stomach [grow weak].” Apparently the verb in the previous line (“grow dim, be weakened”) is to be understood here. The Hebrew term נפשׁ can mean “life,” or, more specifically, “throat, breath.” The psalmist seems to be lamenting that his breathing is impaired because of the physical and emotional suffering he is forced to endure.
[31:10] 1097 tn Heb “and my years in groaning.”
[31:10] 1098 tn Heb “stumbles in.”
[31:10] 1099 tn Heb “grow weak.”
[31:11] 1100 tn Heb “because of all my enemies I am a reproach.”
[31:11] 1101 tc Heb “and to my neighbors, exceedingly.” If the MT is retained, then these words probably go with what precedes. However the syntactical awkwardness of the text suggests it is textually corrupt. P. C. Craigie (Psalms 1-50 [WBC], 258) suggests that the initial mem (מ) on מְאֹד (me’od, “exceedingly”) be understood as an enclitic mem (ם) which was originally suffixed to the preceding form and then later misinterpreted. The resulting form אֵד (’ed) can then be taken as a defectively written form of אֵיד (’ed, “calamity”). If one follows this emendation, then the text reads literally, “and to my neighbors [I am one who experiences] calamity.” The noun פַחַד (fakhad, “[object of] horror”) occurs in the next line; אֵיד and פַחַד appear in parallelism elsewhere (see Prov 1:26-27).
[31:11] 1102 tn Heb “and [an object of ] horror to those known by me.”
[31:12] 1103 tn Heb “I am forgotten, like a dead man, from [the] heart.” The “heart” is here viewed as the center of one’s thoughts.
[31:12] 1104 tn Heb “I am like a broken jar.” One throws away a broken jar without a second thought because it is considered worthless and useless.
[31:13] 1105 tn Heb “the report of many.”
[31:13] 1106 tn Heb “the terror from all around.”
[31:15] 1107 tn Heb “in your hand [are] my times.”
[31:16] 1108 tn Heb “cause your face to shine.”
[31:17] 1109 tn The verb יִדְּמוּ (yiddÿmu) is understood as a form of דָּמַם (damam, “wail, lament”). Another option is to take the verb from דָּמַם (“be quiet”; see BDB 198-99 s.v. I דָּמַם), in which case one might translate, “May they lie silent in the grave.”
[31:18] 1110 tn Heb “the [ones which].”
[31:19] 1112 tn Or “How abundant are your blessings!”
[31:19] 1113 tn Heb “for those who fear you.”
[31:19] 1114 tn “Taking shelter” in the
[31:19] 1115 tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”
[31:20] 1116 tn The noun רֹכֶס (rokhes) occurs only here. Its meaning is debated; some suggest “snare,” while others propose “slander” or “conspiracy.”
[31:20] 1117 tn Heb “you hide them in the hiding place of your face from the attacks of man.” The imperfect verbal forms in this verse draw attention to God’s typical treatment of the faithful.
[31:20] 1118 tn Heb “you conceal them in a shelter from the strife of tongues.”
[31:21] 1119 tn Heb “blessed [be] the
[31:21] 1120 tn Heb “for he caused his faithfulness to be amazing to me in a besieged city.” The psalmist probably speaks figuratively here. He compares his crisis to being trapped in a besieged city, but the
[31:22] 1121 tn Heb “and I, I said in my haste.”
[31:22] 1122 tn Heb “from before your eyes.”
[31:23] 1123 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
[31:23] 1124 tn The participial forms in the second and third lines characterize the Lord as one who typically protects the faithful and judges the proud.
[31:24] 1125 tn Heb “be strong and let your heart[s] be confident.”
[32:1] 1126 sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.
[32:1] 1127 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.
[32:1] 1128 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one’s sins are forgiven.
[32:1] 1129 tn Heb “lifted up.”
[32:1] 1130 tn Heb “covered over.”
[32:2] 1131 tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”
[32:2] 1132 tn Heb “blessed [is] the man to whom the
[32:2] 1133 sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.
[32:3] 1134 tn Heb “when I was silent.”
[32:3] 1135 tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.
[32:4] 1136 tn Heb “your hand was heavy upon me.”
[32:4] 1137 tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.
[32:4] sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.
[32:4] 1138 tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”
[32:4] 1139 sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.
[32:5] 1140 tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”
[32:5] 1141 tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.
[32:6] 1142 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).
[32:6] 1143 tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the
[32:6] 1144 tn The Hebrew term רַק (raq) occasionally has an asseverative force.
[32:6] 1145 sn The surging water is here a metaphor for trouble that endangers one’s life.
[32:6] 1146 tn Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6.
[32:7] 1147 tn Heb “[with] shouts of joy of deliverance you surround me.”
[32:8] 1148 tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the
[32:8] 1149 tn Heb “I will instruct you and I will teach you in the way [in] which you should walk.”
[32:8] 1150 tn Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the
[32:9] 1151 tn The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group.
[32:9] 1152 tn Heb “like a horse, like a mule without understanding.”
[32:9] 1153 tn Heb “with a bridle and bit, its [?] to hold, not to come near to you.” The meaning of the Hebrew noun עֲדִי (’adiy) is uncertain. Normally the word refers to “jewelry,” so some suggest the meaning “trappings” here (cf. NASB). Some emend the form to לְחֵיהֶם (lÿkhehem, “their jawbones”) but it is difficult to see how the present Hebrew text, even if corrupt, could have derived from this proposed original reading. P. C. Craigie (Psalms 1-50 [WBC], 265) takes the form from an Arabic root and translates “whose gallop.” Cf. also NRSV “whose temper must be curbed.”
[32:10] 1154 tn Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.
[32:10] 1155 tn Heb “but the one who trusts in the
[32:11] 1156 tn Heb “all [you] pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the
[33:1] 1157 sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him.
[33:3] 1158 sn A new song is appropriate because the Lord is constantly intervening in the lives of his people in fresh and exciting ways.
[33:3] 1159 tn Heb “play skillfully with a loud shout.”
[33:4] 1160 sn For the
[33:4] 1161 tn Heb “word.” In this context, which depicts the
[33:4] 1163 tn Heb “and all his work [is] in faithfulness.”
[33:5] 1164 tn Heb “loves.” The verb “loves” is here metonymic; the
[33:5] 1165 tn Heb “fills the earth.”
[33:6] 1167 tn Heb “and by the breath of his mouth all their host.” The words “were created” are added in the translation for stylistic reasons; they are understood by ellipsis (note “were made” in the preceding line). The description is consistent with Gen 1:16, which indicates that God spoke the heavenly luminaries into existence.
[33:7] 1168 tn Heb “[he] gathers like a pile the waters of the sea.” Some prefer to emend נֵד (ged, “heap, pile”; cf. NASB) to נֹד (nod, “bottle”; cf. NRSV; NIV “into jars”), but “pile” is used elsewhere to describe water that the
[33:7] 1169 tn Or “watery depths.” The form תְּהוֹמוֹת (tÿhomot, “watery depths”) is the plural form of תְּהוֹם (tÿhom, “great deep”; see Gen 1:2).
[33:8] 1170 tn In this context “fear” probably means “to demonstrate respect for the
[33:9] 1171 tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).
[33:9] 1172 tn Heb “he commanded.”
[33:10] 1173 tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the
[33:10] 1174 tn Heb “thoughts.”
[33:11] 1175 tn Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The
[33:12] 1176 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[33:12] 1177 tn Heb “inheritance.”
[33:13] 1178 tn The Hebrew perfect verbal forms in v. 13 state general facts.
[33:13] 1179 tn Heb “all the sons of men.”
[33:15] 1180 tn Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד (yakhad, “together”) is unclear here. The point seems to be that the
[33:17] 1181 tn Heb “a lie [is] the horse for victory.”
[33:18] 1182 tn Heb “look, the eye of the
[33:18] 1183 tn Heb “for the ones who wait for his faithfulness.”
[33:19] 1184 tn Heb “to save from death their live[s].”
[33:19] 1185 tn Heb “and to keep them alive in famine.”
[33:20] 1186 tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.
[33:20] 1187 tn Or “[source of] help.”
[33:20] 1188 tn Or “protector.”
[33:22] 1189 tn Heb “let your faithfulness, O
[34:1] 1191 sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.
[34:1] 1192 tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”
[34:1] sn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.
[34:1] 1194 tn Heb “continually [will] his praise [be] in my mouth.”
[34:2] 1195 tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.
[34:2] 1196 tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).
[34:4] 1198 tn Heb “I sought the
[34:5] 1199 tc Heb “they look to him and are radiant and their faces are not ashamed.” The third person plural subject (“they”) is unidentified; there is no antecedent in the Hebrew text. For this reason some prefer to take the perfect verbal forms in the first line as imperatives, “look to him and be radiant” (cf. NEB, NRSV). Some medieval Hebrew
[34:6] 1200 tn The pronoun refers back to “this oppressed man,” namely, the psalmist.
[34:7] 1201 tn Heb “his”; the referent (the
[34:7] 1202 tn Heb “those who fear him.”
[34:7] 1203 tn The prefixed verb with vav (ו) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111.u.
[34:8] 1204 tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the
[34:8] 1205 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[34:8] 1206 tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”
[34:8] 1207 tn “Taking shelter” in the
[34:9] 1209 tn Heb “O holy ones of his.”
[34:9] 1210 tn Heb “those who fear him.”
[34:11] 1211 tn Heb “the fear of the
[34:12] 1212 tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.
[34:12] 1213 tn Heb “[Who] loves days to see good?”
[34:13] 1214 tn Heb “guard your tongue from evil.”
[34:13] 1215 tn Heb “and your lips from speaking deception.”
[34:14] 1217 tn Heb “seek peace and pursue it.”
[34:15] 1218 tn Heb “the eyes of the
[34:16] 1219 tn Heb “the face of the
[34:17] 1220 tn Heb “they” (i.e., the godly mentioned in v. 15).
[34:17] 1221 tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).
[34:18] 1222 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:18] 1223 tn Heb “the crushed in spirit.”
[34:19] 1224 tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.
[34:19] 1226 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:19] 1227 tn Heb “him,” agreeing with the singular form in the preceding line.
[34:20] 1228 tn The Hebrew participial form suggests such protection is characteristic.
[34:20] 1229 tn That is, he protects the godly from physical harm.
[34:20] 1230 sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38-20:18).
[34:21] 1231 tn Heb “evil kills the wicked [one].” The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action.
[34:21] 1232 tn Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause.
[34:22] 1233 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
[34:22] 1234 tn “Taking shelter” in the
[35:1] 1235 sn Psalm 35. The author, who faces ruthless enemies who seek his life for no reason, begs the Lord to fight his battles for him and to vindicate him by annihilating his adversaries.
[35:2] 1237 tn Two different types of shields are mentioned here. See also Ezek 38:4. Many modern translations render the first term (translated here “small shield”) as “buckler” (cf. NASB “buckler and shield”; the order is often reversed in the translation, apparently for stylistic reasons: cf. NEB, NIV, NRSV “shield and buckler”). The English term “buckler,” referring to a small round shield held on the arm to protect the upper body, is unfamiliar to many modern readers, so the term “small shield” was used in the present translation for clarity.
[35:3] 1238 tn Or “javelin.” On the meaning of this word, which occurs only here in the Hebrew Bible, see M. Dahood, Psalms (AB), 1:210-11.
[35:3] 1239 tn Heb “draw out spear and lance to meet.”
[35:3] 1240 tn Heb “say to me,” or “say to my soul.”
[35:4] 1241 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies. See also the distinct jussive form in v. 6.
[35:5] 1242 tn The prefixed verbal form is taken as a jussive. See v. 4.
[35:5] 1243 sn See the mention of the
[35:5] 1244 tn Heb “as the
[35:6] 1245 tn The prefixed verbal form is distinctly jussive, indicating this is a prayer.
[35:7] 1246 tc Heb “for without cause they hid for me a pit of their net, without cause they dug for my life.” It appears that the words “pit” and “net” have been transposed. “Net” goes with the verb “hid” in the first line (see v. 8, as well as Pss 9:15; 31:4), while “pit” goes with the verb “dug” in the second line (see Ps 7:15).
[35:8] 1247 tn Heb “let destruction [which] he does not know come to him.” The singular is used of the enemy in v. 8, probably in a representative or collective sense. The psalmist has more than one enemy, as vv. 1-7 make clear.
[35:8] 1248 tn The psalmist’s prayer for his enemies’ demise continues. See vv. 4-6.
[35:9] 1249 tn Heb “then my soul will rejoice in the
[35:10] 1250 tn Heb “all my bones will say.”
[35:10] 1251 tn Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.
[35:10] 1252 tn Heb “from [the one who is] too strong for him.” The singular forms are used in a representative sense. The typical oppressed individual and typical oppressor are in view.
[35:10] 1253 tn Heb “the oppressed [one] and needy [one] from [the one who] robs him.” As in the previous line, the singular forms are used in a representative sense.
[35:11] 1254 tn Heb “witnesses of violence rise up.”
[35:11] 1255 tn Heb “[that] which I do not know they ask me.”
[35:12] 1256 tn Heb “they repay me evil instead of good.”
[35:12] 1257 tn Heb “[there is] bereavement to my soul.”
[35:13] 1258 tn Heb “as for me, when they were sick, my clothing was sackcloth.” Sackcloth was worn by mourners. When the psalmist’s enemies were sick, he was sorry for their misfortune and mourned for them.
[35:13] 1259 sn Fasting was also a practice of mourners. By refraining from normal activities, such as eating food, the mourner demonstrated the sincerity of his sorrow.
[35:13] 1260 tn Heb “and my prayer upon my chest will return.” One could translate, “but my prayer was returning upon my chest,” but the use of the imperfect verbal form sets this line apart from the preceding and following lines (vv. 13a, 14), which use the perfect to describe the psalmist’s past actions.
[35:14] 1261 tn Heb “like a friend, like a brother to me I walked about.”
[35:14] 1262 sn I bowed down. Bowing down was a posture for mourning. See Ps 38:6.
[35:14] 1263 tn Heb “like mourning for a mother [in] sorrow I bowed down.”
[35:15] 1264 tn Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים (nekhim, “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים[כְ] (kÿnokhÿrim, “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים (nokhim, “ones who strike”) from the verbal root נָכָה (nakhah, “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).
[35:15] 1265 tn Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions.
[35:16] 1266 tc The MT reads “as profane [ones] of mockers of food,” which is nonsensical. The present translation assumes (1) an emendation of בְּחַנְפֵי (bÿkhanfey, “as profane men”) to בְּחַנְפִי (bekhanfiy, “when I tripped”; preposition + Qal infinitive construct from II חָנַף [“limp”] + first common singular pronominal suffix) and (2) an emendation of לַעֲגֵי מָעוֹג (la’agey ma’og, “mockers of food”) to עָגוּ[ם]לַעְגָּ (la’gam ’agu, “[with] taunting they taunted”; masculine plural noun with enclitic mem + Qal perfect third common plural from לַּעַג [la’ag, “taunt”]).
[35:16] 1267 tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.
[35:17] 1268 tn Heb “O Lord, how long will you see?”
[35:17] 1269 tn Heb “bring back, restore.”
[35:17] 1271 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).
[35:18] 1272 sn The great assembly is also mentioned in Ps 22:25.
[35:18] 1273 tn Heb “among numerous people.”
[35:19] 1274 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Ps 38:19).
[35:19] 1275 tn Heb “rejoice.”
[35:19] 1276 tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).
[35:20] 1277 tn Heb “for they do not speak peace.”
[35:20] 1278 tn Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior.
[35:21] 1279 tn Heb “and they cause their mouth to be wide against me.” The prefixed verbal form with vav (ו) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 §111.t.
[35:21] 1280 tn Heb “our eye sees.” Apparently this is an idiom meaning to “look in triumph” or “gloat over” (see Ps 54:7).
[35:22] 1281 tn Heb “you see, O
[35:23] 1282 sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up.
[35:23] 1283 tn Heb “for my justice.”
[35:23] 1284 tn Heb “for my cause.”
[35:24] 1285 tn Heb “rejoice.”
[35:25] 1286 tn Heb “in their heart[s].”
[35:25] 1287 tn Heb “Aha! Our desire!” The “desire” of the psalmist’s enemies is to triumph over him.
[35:26] 1288 tn Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”
[35:26] 1289 tn Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b-25, where the negative particle אַל (’al) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.
[35:27] 1290 tn The prefixed verbal forms in v. 27a are understood as jussives (see vv. 24b-26).
[35:27] 1291 tn The prefixed verbal form is taken as a jussive, “may the
[35:27] 1292 tn Heb “the one who desires the peace of his servant.”
[35:28] 1293 tn Heb “and my tongue will proclaim your justice.”
[35:28] 1294 tn Heb “all the day your praise.” The verb “proclaim” is understood by ellipsis in the second line (see the previous line).
[36:1] 1295 sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.
[36:1] 1296 tn In the Hebrew text the word נאם (“oracle”) appears at the beginning of the next verse (v. 2 in the Hebrew text because the superscription is considered v. 1). The resulting reading, “an oracle of rebellion for the wicked [is] in the midst of my heart” (cf. NIV) apparently means that the psalm, which foresees the downfall of the wicked, is a prophetic oracle about the rebellion of the wicked which emerges from the soul of the psalmist. One could translate, “Here is a poem written as I reflected on the rebellious character of evil men.” Another option, followed in the translation above, is to attach נאם (nÿ’um, “oracle”) with the superscription. For another example of a Davidic poem being labeled an “oracle,” see 2 Sam 23:1.
[36:1] 1297 tn Heb “[the] rebellion of an evil man [is] in the midst of my heart.” The translation assumes a reading “in the midst of his heart” (i.e., “to the core”) instead of “in the midst of my heart,” a change which finds support in a a few medieval Hebrew
[36:1] 1298 tn Heb “there is no dread of God before his eyes.” The phrase “dread of God” refers here to a healthy respect for God which recognizes that he will punish evil behavior.
[36:2] 1299 tn Heb “for it causes to be smooth to him in his eyes to find his sin to hate.” The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways.
[36:3] 1300 tn Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude.
[36:4] 1301 tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.
[36:4] 1302 tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.
[36:5] 1303 tn Heb “[is] in the heavens.”
[36:5] 1304 sn The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9).
[36:6] 1305 tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.
[36:6] 1307 sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.
[36:7] 1309 tn Heb “and the sons of man in the shadow of your wings find shelter.” The preservation of physical life is in view, as the next verse makes clear.
[36:9] 1310 tn Heb “for with you is the fountain of life, in your light we see light.” Water (note “fountain”) and light are here metaphors for life.
[36:10] 1311 tn Heb “draw out to full length.”
[36:10] 1312 tn Heb “to those who know you.” The Hebrew verb יָדַע (yada’, “know”) is used here of those who “know” the
[36:10] 1313 tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).
[36:10] 1314 tn Heb “the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 64:10; 94:15; 97:11).
[36:11] 1315 tn Heb “let not a foot of pride come to me, and let not the hand of the evil ones cause me to wander as a fugitive.”
[36:12] 1316 tn Heb “there the workers of wickedness have fallen.” The adverb שָׁם (sham, “there”) is used here for dramatic effect, as the psalmist envisions the evildoers lying fallen at a spot that is vivid in his imagination (BDB 1027 s.v.).
[36:12] 1317 tn The psalmist uses perfect verbal forms in v. 12 to describe the demise of the wicked as if it has already taken place.
[37:1] 1318 sn Psalm 37. The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God’s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.
[37:1] 1319 tn The verb form is singular (see vv. 3-10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.
[37:1] 1320 tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.
[37:2] 1321 tn Heb “like green vegetation.”
[37:3] 1322 tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.
[37:4] 1323 tn Following the imperatives of v. 3 the prefixed verbal forms with vav (ו) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4).
[37:4] 1324 tn Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”
[37:5] 1325 tn Heb “roll your way upon the
[37:5] 1326 tn Heb “he will act.” Verse 6 explains what is meant; the
[37:6] 1327 tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”
[37:7] 1328 tn Heb “Be quiet before the
[37:7] 1329 tc The Hebrew text has וְהִתְחוֹלֵל (vÿhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vÿtokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yÿhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).
[37:7] 1330 tn Heb “over one who causes his way to be successful.”
[37:8] 1331 tn Heb “Refrain from anger! Abandon rage!”
[37:9] 1332 tn Heb “for evil men.” The conjunction כִּי (ki, “for”) relates to the exhortations in v. 8; there is no reason to be frustrated, for the evildoers will be punished in due time.
[37:9] 1333 tn Or “cut off, removed.”
[37:9] 1334 tn Heb “and those who wait on the
[37:10] 1335 tn Heb “and yet, a little, there will be no wicked [one].”
[37:10] 1336 tn Heb “and you will carefully look upon his place, but he will not be [there].” The singular is used here in a representative sense; the typical evildoer is in view.
[37:11] 1337 tn Heb “and they will take delight in (see v. 4) abundance of peace.”
[37:12] 1338 tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.
[37:12] 1339 tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.
[37:13] 1340 tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.
[37:13] 1341 tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.
[37:14] 1342 tn Heb “to cause to fall.”
[37:14] 1343 tn Heb “the upright in way,” i.e., those who lead godly lives.
[37:15] 1344 tn Heb “enter into.”
[37:16] 1345 tn Heb “Better [is] a little to the godly one than the wealth of many evil ones.” The following verses explain why this is true. Though a godly individual may seem to have only meager possessions, he always has what he needs and will eventually possess the land. The wicked may prosper for a brief time, but will eventually be destroyed by divine judgment and lose everything.
[37:17] 1346 tn Heb “for the arms of the evil ones will be broken.”
[37:17] 1347 tn The active participle here indicates this is characteristically true.
[37:18] 1348 tn Heb “the
[37:18] 1349 tn Heb “and their inheritance is forever.”
[37:19] 1350 tn Heb “in a time of trouble.”
[37:19] 1351 tn Heb “in days of famine they will be satisfied.”
[37:20] 1352 tn Or “for,” but Hebrew כי in this case would have to extend all the way back to v. 17a. Another option is to understand the particle as asseverative, “surely” (see v. 22).
[37:20] 1353 tc The meaning of the MT (כִּיקַר כָּרִים [kiqar karim], “like what is precious among the pastures/rams”) is uncertain. One possibility is to take the noun כָּרִים as “pastures” and interpret “what is precious” as referring to flowers that blossom but then quickly disappear (see v. 2 and BDB 430 s.v. יָקָר 3). If כָּרִים is taken as “rams,” then “what is precious” might refer to the choicest portions of rams. The present translation follows a reading in the Dead Sea Scrolls (4QpPs37), כיקוד כורם (“like the burning of an oven”). The next line, which pictures the
[37:20] 1354 tn Heb “they perish in smoke, they perish.” In addition to repeating the verb for emphasis, the psalmist uses the perfect form of the verb to picture the enemies’ demise as if it had already taken place. In this way he draws attention to the certitude of their judgment.
[37:21] 1355 tn Heb “an evil [man] borrows and does not repay; but a godly [man] is gracious and gives.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The three active participles and one imperfect (“repay”) draw attention to the characteristic behavior of the two types.
[37:22] 1356 tn The particle כִּי is best understood as asseverative or emphatic here.
[37:22] 1357 tn Heb “those blessed by him.” The pronoun “him” must refer to the Lord (see vv. 20, 23), so the referent has been specified in the translation for clarity.
[37:22] 1359 tn Or “cut off”; or “removed” (see v. 9).
[37:23] 1360 tn Heb “from the
[37:24] 1361 tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).
[37:24] 1362 tn Heb “be hurled down.”
[37:24] 1363 tn The active participle indicates this is characteristically true. See v. 17.
[37:25] 1364 tn Or “offspring”; Heb “seed.”
[37:25] 1365 tn Heb “or his offspring searching for food.” The expression “search for food” also appears in Lam 1:11, where Jerusalem’s refugees are forced to search for food and to trade their valuable possessions for something to eat.
[37:26] 1366 tn The active participles describe characteristic behavior.
[37:26] 1367 tn Or “offspring”; Heb “seed.”
[37:27] 1368 tn Or “Do good!” The imperatives are singular (see v. 1).
[37:27] 1369 tn Heb “and dwell permanently.” The imperative with vav (ו) is best taken here as a result clause after the preceding imperatives.
[37:28] 1370 tn Heb “loves.” The verb “loves” is here metonymic; the
[37:28] 1371 tn The imperfect verbal form draws attention to this generalizing statement.
[37:28] 1372 tn Or “protected forever.”
[37:28] 1373 tn Or “offspring”; Heb “seed.”
[37:28] 1374 tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.
[37:30] 1375 tn Heb “The mouth of the godly [one] utters wisdom, and his tongue speaks justice.” The singular form is used in a representative sense; the typical godly individual is in view. The imperfect verbal forms draw attention to the characteristic behavior of the godly.
[37:31] 1376 tn Heb “the law of his God [is] in his heart.” The “heart” is here the seat of one’s thoughts and motives.
[37:31] 1377 tn Heb “his.” The pronoun has been translated as plural to agree with the representative or typical “godly” in v. 30.
[37:32] 1378 tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.
[37:33] 1379 tn Heb “the
[37:34] 1381 tn Heb “keep his way.” The
[37:34] 1382 tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.
[37:34] 1383 tn Heb “when evil men are cut off you will see.”
[37:35] 1384 tn The Hebrew uses the representative singular again here.
[37:35] 1385 tn Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mit’areh) appears to be a Hitpael participle from עָרָה (’arah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (’alah, “go up”; see P. C. Craigie, Psalms 1-50 [WBC], 296). The noun אֶזְרָח (’ezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.
[37:36] 1386 tn Heb “and he passes by and, look, he is not [there].” The subject of the verb “passes by” is probably indefinite, referring to any passerby. Some prefer to change the form to first person, “and I passed by” (cf. NEB; note the first person verbal forms in preceding verse and in the following line).
[37:37] 1388 tn Heb “for [there is] an end for a man of peace.” Some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see the next verse and Ps 109:13; cf. NEB, NRSV).
[37:38] 1389 tn Or “destroyed together.” In this case the psalmist pictures judgment sweeping them away as a group.
[37:38] 1390 tn Heb “the end of evil men is cut off.” As in v. 37, some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see Ps 109:13). The perfect verbal forms in v. 38 probably express general truths. Another option is that they are used emphatically to state with certitude that the demise of the wicked is as good as done.
[37:39] 1391 tn Heb “and the deliverance of the godly [ones] [is] from the
[37:39] 1392 tn Heb “[he is] their place of refuge in a time of trouble.”
[37:40] 1393 tn The prefixed verbal forms with vav (ו) consecutive carry on the generalizing tone of the preceding verse.
[38:1] 1394 sn Psalm 38. The author asks the Lord to deliver him from his enemies. He confesses his sin and recognizes that the crisis he faces is the result of divine discipline. Yet he begs the Lord not to reject him.
[38:1] 1395 tn The Hebrew text reads simply, “to cause to remember.” The same form, the Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the heading of Ps 70. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).
[38:1] 1396 tn The words “continue to” are supplied in the translation of both lines. The following verses make it clear that the psalmist is already experiencing divine rebuke/punishment. He asks that it might cease.
[38:1] sn Compare Ps 38:1 with Ps 6:1, which has similar wording.
[38:2] 1397 tn The verb Hebrew נָחַת (nakhat) apparently here means “penetrate, pierce” (note the use of the Qal in Prov 17:10). The psalmist pictures the
[38:2] 1398 tn Heb “and your hand [?] upon me.” The meaning of the verb נָחַת (nakhat) is unclear in this context. It is preferable to emend the form to וַתָּנַח (vattanakh) from the verb נוּחַ (nuakh, “rest”). In this case the text would read literally, “and your hand rests upon me” (see Isa 25:10, though the phrase is used in a positive sense there, unlike Ps 38:2).
[38:3] 1399 tn Heb “there is no soundness in my flesh from before your anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger at the psalmist’s sin.
[38:3] 1400 tn Heb “there is no health in my bones from before my sin.”
[38:4] 1401 tn Heb “pass over my head.”
[38:5] 1402 sn The reference to wounds may be an extension of the metaphorical language of v. 2. The psalmist pictures himself as one whose flesh is ripped and torn by arrows.
[38:5] 1403 tn Heb “my wounds stink, they are festering” (cf. NEB).
[38:5] 1404 tn Heb “from before my foolishness.”
[38:6] 1405 tn The verb’s precise shade of meaning in this context is not entirely clear. The verb, which literally means “to bend,” may refer to the psalmist’s posture. In Isa 21:3 it seems to mean “be confused, dazed.”
[38:6] 1406 tn Heb “I am bowed down to excess.”
[38:7] 1407 tn Heb “for my loins are filled with shame.” The “loins” are viewed here as the seat of the psalmist’s emotions. The present translation assumes that נִקְלֶה (niqleh) is derived from קָלָה (qalah, “be dishonored”). Some derive it instead from a homonymic root קָלָה (qalah), meaning “to roast.” In this case one might translate “fever” (cf. NEB “my loins burn with fever”).
[38:7] 1408 tn Heb “there is no soundness in my flesh” (see v. 3).
[38:8] 1409 tn Heb “I am numb and crushed to excess.”
[38:8] 1410 tn Heb “I roar because of the moaning of my heart.”
[38:9] 1411 tn Heb “O Lord, before you [is] all my desire.”
[38:10] 1412 tn Heb “and the light of my eyes, even they, there is not with me.” The “light of the eyes” may refer to physical energy (see 1 Sam 14:27, 29), life itself (Ps 13:3), or the ability to see (Prov 29:23).
[38:11] 1413 tn Or “wound,” or “illness.”
[38:11] 1414 tn Heb “stand [aloof].”
[38:11] 1415 tn Heb “and the ones near me off at a distance stand.”
[38:12] 1416 tn Heb “lay snares.”
[38:13] 1417 sn I am like a deaf man…like a mute. The psalmist is like a deaf mute; he is incapable of defending himself and is vulnerable to his enemies’ deception (see v. 14).
[38:14] 1418 tn Heb “and there is not in his mouth arguments.”
[38:15] 1419 tn Or perhaps “surely.”
[38:16] 1420 tn Heb “For I said, ‘Lest they rejoice over me.’” The psalmist recalls the motivating argument of his petition. He probably prefaced this statement with a prayer for deliverance (see Pss 7:1-2; 13:3-4; 28:1).
[38:16] 1421 tn Heb “they will magnify against me.” See Pss 35:26; 55:13.
[38:17] 1422 tn Heb “and my pain [is] before me continually.”
[38:18] 1423 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[38:19] 1424 tn Heb “and my enemies, life, are many.” The noun חַיִּים (khayyim, “life”) fits very awkwardly here. The translation assumes an emendation to חִנָּם (khinam, “without reason”; note the parallelism with שֶׁקֶר [sheqer, “falsely”] and see Pss 35:19; 69:4; Lam 3:52). The verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority (note the parallel verb רָבַב, ravav, “be many”).
[38:19] 1425 tn Heb “are many.”
[38:20] 1426 tn Heb “the ones who repay evil instead of good accuse me, instead of my pursuing good.”
[38:22] 1427 tn Heb “hurry to my help.” See Ps 22:19.
[39:1] 1428 sn Psalm 39. The psalmist laments his frailty and mortality as he begs the Lord to take pity on him and remove his disciplinary hand.
[39:1] 1430 tn Heb “I will watch my ways, from sinning with my tongue.”
[39:1] 1431 sn The psalmist wanted to voice a lament to the
[39:2] 1432 tn Heb “I was mute [with] silence.”
[39:2] 1433 tn Heb “I was quiet from good.” He kept quiet, resisting the urge to find emotional release and satisfaction by voicing his lament.
[39:2] sn I held back the urge to speak. For a helpful discussion of the relationship (and tension) between silence and complaint in ancient Israelite lamentation, see E. S. Gerstenberger, Psalms, Part I (FOTL), 166-67.
[39:2] 1434 tn Heb “and my pain was stirred up.” Emotional pain is in view here.
[39:3] 1435 tn Heb “my heart was hot within me.”
[39:3] 1436 tn Heb “In my reflection fire burned.” The prefixed verbal form is either a preterite (past tense) or an imperfect being used in a past progressive or customary sense (“fire was burning”).
[39:3] 1437 tn Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.
[39:4] 1438 tn Heb “Cause me to know, O
[39:4] 1439 tn Heb “Let me know how transient I am!”
[39:5] 1440 tn Heb “Look, handbreadths you make my days.” The “handbreadth” (equivalent to the width of four fingers) was one of the smallest measures used by ancient Israelites. See P. C. Craigie, Psalms 1-50 (WBC), 309.
[39:5] 1441 tn Heb “is like nothing before you.”
[39:5] 1442 tn Heb “surely, all vapor [is] all mankind, standing firm.” Another option is to translate, “Surely, all mankind, though seemingly secure, is nothing but a vapor.”
[39:6] 1443 tn Heb “surely, as an image man walks about.” The preposition prefixed to “image” indicates identity here.
[39:6] sn People go through life (Heb “man walks about”). “Walking” is here used as a metaphor for living. The point is that human beings are here today, gone tomorrow. They have no lasting substance and are comparable to mere images or ghosts.
[39:6] 1444 tc Heb “Surely [in] vain they strive, he accumulates and does not know who gathers them.” The MT as it stands is syntactically awkward. The verb forms switch from singular (“walks about”) to plural (“they strive”) and then back to singular (“accumulates and does not know”), even though the subject (generic “man”) remains the same. Furthermore there is no object for the verb “accumulates” and no plural antecedent for the plural pronoun (“them”) attached to “gathers.” These problems can be removed if one emends the text from הֶבֶל יֶהֱמָיוּן (hevel yehemaun, “[in] vain they strive”) to הֶבְלֵי הָמוֹן (hevley hamon, “vain things of wealth”). This assumes a misdivision in the MT and a virtual dittography of vav (ו) between the mem and nun of המון. The present translation follows this emendation.
[39:7] 1445 tn Heb “my hope, for you it [is].”
[39:9] 1446 tn Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10-13).
[39:10] 1447 tn Heb “remove from upon me your wound.”
[39:10] 1448 tn Heb “from the hostility of your hand I have come to an end.”
[39:11] 1449 tn “with punishments on account of sin you discipline a man.”
[39:11] 1450 tc Heb “you cause to dissolve, like a moth, his desired [thing].” The translation assumes an emendation of חֲמוּדוֹ (khamudo, “his desirable [thing]”) to חֶמְדוֹ (khemdo, “his loveliness” [or “beauty”]), a reading that is supported by a few medieval Hebrew
[39:12] 1451 tn Heb “do not be deaf to my tears.”
[39:12] 1452 tn Heb “For a resident alien [am] I with you, a sojourner like all my fathers.”
[39:12] sn Resident aliens were dependent on the mercy and goodwill of others. The Lord was concerned that resident aliens be treated properly. See Deut 24:17-22, Ps 146:9.
[39:13] 1453 tn Heb “Gaze away from me and I will smile before I go and am not.” The precise identification of the initial verb form (הָשַׁע, hasha’) is uncertain. It could be from the root שָׁעָע (sha’a’, “smear”), but “your eyes” would be the expected object in this case (see Isa 6:10). The verb may be an otherwise unattested Hiphil form of שָׁעָה (sha’ah, “to gaze”) meaning “cause your gaze to be.” Some prefer to emend the form to the Qal שְׁעֵה (shÿ’eh, “gaze”; see Job 14:6). If one does read a form of the verb “to gaze,” the angry divine “gaze” of discipline would seem to be in view (see vv. 10-11). For a similar expression of this sentiment see Job 10:20-21.
[40:1] 1454 sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).
[40:1] 1455 tn Heb “relying, I relied.” The infinitive absolute precedes the finite verbal form to emphasize the verbal idea. The emphasis is reflected in the translation through the adverb “completely.” Another option is to translate, “I waited patiently” (cf. NASB, NIV, NRSV).
[40:2] 1456 tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (sha’on, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).
[40:2] 1457 tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. 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.
[40:2] 1458 tn Heb “he established my footsteps.”
[40:3] 1459 sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.
[40:3] 1460 tn Heb “and he placed in my mouth a new song, praise to our God.”
[40:3] 1461 tn Heb “may many see and fear and trust in the
[40:4] 1462 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[40:4] 1463 tn Heb “man.” See the note on the word “one” in Ps 1:1.
[40:4] 1464 tn Heb “who has made the
[40:4] 1465 tn Heb “and does not turn toward.”
[40:4] 1466 tn Heb “those falling away toward a lie.”
[40:5] 1467 tn Heb “many things you have done, you, O
[40:5] 1468 tn Heb “there is none arrayed against you.” The precise meaning of the text is unclear, but the collocation עָרַךְ אֶל (’arakh ’el, “array against”) is used elsewhere of military (Judg 20:30; 1 Chr 19:17) or verbal opposition (Job 32:14).
[40:5] 1469 tn Heb “I will declare and I will speak, they are too numerous to recount.” The present translation assumes that the cohortatives are used in a hypothetical manner in a formally unmarked conditional sentence, “Should I try to declare [them] and speak [of them]…” (cf. NEB, NIV, NRSV). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortatives are part of an apodosis with the protasis being suppressed.) Another option is to take the cohortatives as a declaration of the psalmist’s resolve to announce the truth expressed in the next line. In this case one might translate: “I will declare and speak [the truth]: They are too numerous to recount.”
[40:6] 1470 tn Heb “sacrifice and offering you do not desire.” The statement is exaggerated for the sake of emphasis (see Ps 51:16 as well). God is pleased with sacrifices, but his first priority is obedience and loyalty (see 1 Sam 15:22). Sacrifices and offerings apart from genuine allegiance are meaningless (see Isa 1:11-20).
[40:6] 1471 tn Heb “ears you hollowed out for me.” The meaning of this odd expression is debated (this is the only collocation of “hollowed out” and “ears” in the OT). It may have been an idiomatic expression referring to making a point clear to a listener. The LXX has “but a body you have prepared for me,” a reading which is followed in Heb 10:5.
[40:7] 1472 tn Heb “in the roll of the scroll it is written concerning me.” Apparently the psalmist refers to the law of God (see v. 8), which contains the commandments God desires him to obey. If this is a distinctly royal psalm, then the psalmist/king may be referring specifically to the regulations of kingship prescribed in Deut 17:14-20. See P. C. Craigie, Psalms 1-50 (WBC), 315.
[40:8] 1473 tn Or “your will.”
[40:8] 1474 tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making.
[40:9] 1475 sn The great assembly is also mentioned in Pss 22:25 and 35:18.
[40:9] 1476 tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the
[40:9] 1477 tn Heb “Look! My lips I do not restrain.”
[40:10] 1478 tn Heb “your justice I have not hidden in the midst of my heart.”
[40:10] 1479 tn Heb “I have not hidden your loyal love and reliability.”
[40:11] 1480 tn Some (cf. NIV, NRSV) translate the verb as a request (“do not withhold”), but elsewhere in the psalms the second masculine singular prefixed form, when addressed to God and preceded by לֹא (lo’), is always indicative in mood and never has the force of a prayer (see Pss 16:10; 22:2; 44:9 51:16-17; 60:10; 108:11; cf. NEB, NASB).
[40:11] 1481 tn In this line the psalmist makes the transition from confidence to petition (see v. 13). Since the prefixed verbal form in the preceding line is imperfect/indicative, one could take the verb in this line as imperfect as well and translate, “your loyal love and faithfulness continually protect me” (cf. NEB). However, the כִּי (ki) at the beginning of the next verse, if causal (“because”), is best understood as introducing a motivating argument in support of a petition. For this reason v. 11b is best taken as a prayer with the prefixed form being understood as jussive (cf. NIV, NRSV). For parallels to the proposed construction (jussive followed by כִּי + perfect introducing motivating argument), see Ps 25:21, as well as Pss 10:2-3; 22:8.
[40:12] 1482 tn Or “sinful deeds.” The Hebrew term used here can have a nonmoral nuance (“dangers”) or a moral one (“sinful deeds”) depending on the context. The next line (see “my sins”) seems to favor the moral sense, but the psalmist also speaks of enemies shortly after this (v. 14).
[40:12] 1483 tn Heb “and my heart abandons me.” The “heart” is here viewed as the seat of emotional strength and courage. For a similar idea see Ps 38:10.
[40:13] 1484 tn Heb “hurry to my help.” See Pss 22:19; 38:22.
[40:14] 1485 tn Heb “may they be embarrassed and ashamed together, the ones seeking my life to snatch it away.”
[40:14] 1486 tn The four prefixed verbal forms in this verse (“may those…be…embarrassed and ashamed…may those…be turned back and ashamed”) are understood as jussives. The psalmist is calling judgment down on his enemies.
[40:14] sn See Ps 35:4 for a similar prayer.
[40:15] 1487 tn The prefixed verbal form is understood as a jussive in this imprecation.
[40:15] 1488 tn Heb “May they be humiliated according to their shame, those who say to me, ‘Aha! Aha!’”
[40:16] 1489 tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by the
[40:16] 1490 tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing upon the godly.
[40:16] 1491 tn The prefixed verbal form is taken as a jussive, “may the
[40:17] 1492 sn See Pss 35:10; 37:14.
[40:17] 1493 tn The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, “The
[41:1] 1494 sn Psalm 41. The psalmist is confident (vv. 11-12) that the Lord has heard his request to be healed (vv. 4-10), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively).
[41:1] 1495 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[41:1] 1496 sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.
[41:1] 1497 tn Heb “in the day of trouble” (see Ps 27:5).
[41:1] 1498 tn That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (“may the
[41:2] 1499 tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.
[41:2] 1500 tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).
[41:2] 1501 tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.
[41:2] 1502 tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).
[41:3] 1503 tn The prefixed verbal form could be taken as jussive, continuing the prayer of v. 2, but the parallel line in v. 3b employs the perfect, suggesting that the psalmist is again speaking in the indicative mood (see v. 1b). The imperfect can be understood as future or as generalizing (see v. 1).
[41:3] 1504 tn Heb “all his bed you turn in his illness.” The perfect is used here in a generalizing sense (see v. 1) or in a rhetorical manner to emphasize that the healing is as good as done.
[41:4] 1505 sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.
[41:5] 1506 tn Heb “my enemies speak evil concerning me.”
[41:5] 1507 tn Heb “and his name perish.”
[41:6] 1509 tn Heb “he speaks deceitfully.”
[41:6] 1510 tn Heb “his heart gathers sin to itself.”
[41:6] 1511 tn Heb “he goes outside and speaks.”
[41:7] 1512 tn Heb “together against me they whisper, all those who hate me.” The Hitpael of לָחַשׁ (lakhash) refers here to whispering to one another (see 2 Sam 12:19).
[41:8] 1513 tn The words “they say” are not in the Hebrew text, but are supplied in the translation to make it clear that v. 8 contains a quotation of what the psalmist’s enemies say about him (see v. 7a).
[41:8] 1514 tn Heb “thing of worthlessness.” In Ps 101:3 the phrase refers to evil deeds in general, but here it appears to refer more specifically to the illness that plagues the psalmist.
[41:8] 1515 tn Heb “is poured out on him.” The passive participle of יָצַק (yatsaq) is used.
[41:8] 1516 tn Heb “and he who lies down will not again arise.”
[41:9] 1517 tn Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22; Obad 7).
[41:9] 1518 tn Heb “has made a heel great against me.” The precise meaning of this phrase, which appears only here, is uncertain.
[41:9] sn The language of this verse is applied to Judas Iscariot in John 13:18.
[41:10] 1519 tn The cohortative with prefixed vav (ו) here indicates purpose or result (“Then I will repay them”) after the preceding imperatives.
[41:11] 1520 sn By this. Having recalled his former lament and petition, the psalmist returns to the confident mood of vv. 1-3. The basis for his confidence may be a divine oracle of deliverance, assuring him that God would intervene and vindicate him. The demonstrative pronoun “this” may refer to such an oracle, which is assumed here, though its contents are not included. See P. C. Craigie, Psalms 1-50 (WBC), 319, 321.
[41:11] 1521 tn Or “will.” One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).
[41:12] 1523 tn Or “have upheld.” The perfect verbal form can be taken as generalizing/descriptive (present) or as a present perfect.
[41:12] 1524 sn Because of my integrity. See Pss 7:8; 25:21; 26:1, 11.
[41:12] 1525 tn The prefixed verbal form with vav (ו) consecutive has the same aspectual function as the preceding perfect. It is either generalizing/descriptive (present) or has a present perfect nuance (“you have allowed”).
[41:12] 1526 tn Heb “and you cause me to stand before you permanently.”
[41:13] 1527 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[41:13] 1528 tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.
[41:13] 1529 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.
[42:1] 1530 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] 1531 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] 1532 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] 1533 tn Or “pants [with thirst].”
[42:1] 1534 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] 1535 tn Or “my soul thirsts.”
[42:2] 1536 tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.
[42:2] 1537 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] 1538 tn Heb “My tears have become my food day and night.”
[42:3] 1539 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] 1540 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] 1541 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] 1542 tn Heb “Why do you bow down?”
[42:5] 1543 sn For poetic effect the psalmist addresses his soul, or inner self.
[42:5] 1544 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] 1545 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] 1546 tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.
[42:6] 1547 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] 1548 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] 1549 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] 1550 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] 1551 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] 1552 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] 1553 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] 1554 tn Heb “his song [is] with me.”
[42:8] 1555 tc A few medieval Hebrew
[42:9] 1556 tn The cohortative form indicates the psalmist’s resolve.
[42:9] 1557 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] 1559 sn Walk around mourning. See Ps 38:6 for a similar idea.
[42:10] 1560 tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew
[42:10] 1561 sn “Where is your God?” The enemies ask this same question in v. 3.
[42:11] 1562 tn Heb “Why do you bow down?”
[42:11] 1563 sn For poetic effect the psalmist addresses his soul, or inner self.
[42:11] 1564 tn Heb “and why are you in turmoil upon me?”
[42:11] 1565 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] 1566 sn Psalm 43. Many medieval Hebrew
[43:1] 1567 tn Or “argue my case.”
[43:1] 1568 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] 1569 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] 1570 tn Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.
[43:2] 1571 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] 1572 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] 1573 sn Walk around mourning. See Ps 38:6 for a similar statement.
[43:3] 1575 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] 1576 tn Or “may they lead me.” The prefixed verbal forms here and in the next line may be taken as jussives.
[43:3] 1578 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] 1579 tn Or “to your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the
[43:4] 1580 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] 1581 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] 1582 tn The cohortative with vav (ו) conjunctive probably indicates purpose (“so that”) or intention.
[43:5] 1583 tn Heb “Why do you bow down?”
[43:5] 1584 sn For poetic effect the psalmist addresses his soul, or inner self.
[43:5] 1585 tn Heb “and why are you in turmoil upon me?”
[43:5] 1586 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] 1587 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] 1588 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] 1589 tn Heb “with our ears we have heard.”
[44:1] 1590 tn Heb “fathers” (also in v. 2; the same Hebrew word may be translated either “fathers” or “ancestors” depending on the context.
[44:1] 1591 tn Heb “the work you worked.”
[44:1] 1592 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] 1593 tn Heb “you, your hand.”
[44:2] 1594 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] 1595 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] 1597 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] 1598 tn Or “take possession of.”
[44:3] 1599 tn Heb “and their arm did not save them.” The “arm” here symbolizes military strength.
[44:3] 1600 tn Heb “your right hand.” The
[44:3] 1601 tn Heb “your arm.”
[44:3] 1602 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] 1603 tn Or “favorable toward.”
[44:4] 1604 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] 1605 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] tn Or “command.” This may be the Israelites’ petition prior to the battle. See the introductory note to the psalm.
[44:4] 1606 tn That is, Israel. See Pss 14:7; 22:23.
[44:5] 1608 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] sn The Hebrew verb translated “drive back” is literally “gore”; the imagery is that of a powerful wild ox that “gores” its enemies and tramples them underfoot.
[44:5] 1609 tn Heb “in your name.” The
[44:5] 1610 sn The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.
[44:5] 1611 tn Heb “those who rise up [against] us.”
[44:7] 1612 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] 1613 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] 1614 tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.
[44:9] 1615 tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:10] 1616 tn Heb “you caused us to turn backward.”
[44:10] 1617 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] 1618 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:12] 1619 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:12] 1620 tn Heb “for what is not wealth.”
[44:12] 1621 tn Heb “you did not multiply their purchase prices.”
[44:13] 1622 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:13] 1623 tn Heb “an [object of] taunting and [of] mockery to those around us.”
[44:14] 1624 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:14] 1625 tn Heb “a proverb,” or “[the subject of] a mocking song.”
[44:14] 1626 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] 1627 tn Heb “all the day my humiliation [is] in front of me.”
[44:15] 1628 tn Heb “and the shame of my face covers me.”
[44:16] 1629 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] 1630 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] 1631 tn Heb “and we did not deal falsely with your covenant.”
[44:18] 1632 tn Heb “our heart did not turn backward.” Cf. Ps 78:57.
[44:18] 1633 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] 1634 tn Heb “yet you have battered us in a place of jackals.”
[44:19] 1635 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] 1636 tn Heb “If we had forgotten the name of our God.” To “forget the name” here refers to rejecting the
[44:20] 1637 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] 1638 tn The active participle describes what is characteristically true.
[44:21] 1639 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] 1640 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] 1641 tn Or “regarded as.”
[44:22] 1642 tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.
[44:23] 1643 sn Wake up! See Ps 35:23.
[44:24] 1644 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] 1646 tn Heb “our oppression and our affliction.”
[44:25] 1647 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] 1648 tn Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134.
[45:1] 1649 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] 1650 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] 1651 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] 1652 tn Heb “[with] a good word.” The “good word” probably refers here to the song that follows.
[45:1] 1653 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] 1654 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] 1655 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] 1656 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] 1657 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] 1658 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] 1659 tn Or “mighty one.”
[45:3] 1660 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] 1661 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] 1662 tn Or “for the sake of truth.”
[45:4] 1663 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] 1664 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] 1665 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] 1666 sn The king’s throne here symbolizes his rule.
[45:6] 1667 tn Or “forever and ever.”
[45:6] sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.
[45:6] 1668 sn The king’s scepter symbolizes his royal authority.
[45:7] 1669 sn To love justice means to actively promote it.
[45:7] 1670 sn To hate evil means to actively oppose it.
[45:7] 1671 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] 1672 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] 1673 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] 1674 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.
[45:7] sn Verses 6-7 are quoted in Heb 1:8-9, where they are applied to Jesus.
[45:8] 1675 tn The words “perfumed with” are supplied in the translation for clarification.
[45:8] 1676 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] 1677 tn Heb “from the palaces of ivory stringed instrument[s] make you happy.”
[45:9] 1678 tn Heb “daughters of kings.”
[45:9] 1679 tn Heb “valuable ones.” The form is feminine plural.
[45:9] 1680 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] 1681 tn Heb “a consort stands at your right hand, gold of Ophir.”
[45:9] sn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.
[45:10] 1682 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] sn Listen, O princess. The poet now addresses the bride.
[45:10] 1683 tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.
[45:10] 1684 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] 1685 tn Heb “and the house of your father.”
[45:11] 1686 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] 1688 tn Or “bow down.”
[45:11] 1689 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] 1690 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[45:12] 1691 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] 1692 tn Heb “[the] daughter of a king.”
[45:13] 1693 tn Heb “[is] completely glorious.”
[45:13] 1694 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] 1695 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] 1696 tn Heb “they are led with joy and happiness, they enter the house of the king.”
[45:16] 1697 tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.
[45:16] 1698 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] 1699 tn Heb “in place of your fathers will be your sons.”
[45:17] 1700 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] 1701 sn The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise.
[46:1] 1702 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] 1703 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] 1704 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] 1705 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] 1706 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] 1707 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] 1708 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] 1709 tn Heb “its waters.”
[46:3] 1711 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
[46:3] 1712 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] 1713 tn Heb “A river, its channels cause the city of God to be glad.”
[46:4] sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).
[46:4] 1714 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] 1715 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] 1716 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
[46:5] 1717 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] 1718 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
[46:5] 1719 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).
[46:5] sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
[46:6] 1720 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] 1721 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
[46:6] 1722 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] 1723 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] 1724 tn Heb “the
[46:7] 1725 tn That is, Israel, or Judah (see Ps 20:1).
[46:7] 1726 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[46:8] 1727 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
[46:8] 1728 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] 1729 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] 1730 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] 1731 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
[46:9] 1732 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 1733 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] 1734 tn The words “he says” are supplied in the translation for clarification.
[46:10] 1735 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] 1736 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] 1739 tn Heb “the
[46:11] 1740 tn That is, Israel, or Judah (see Ps 20:1).
[46:11] 1741 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[47:1] 1742 sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.
[47:1] 1743 tn Heb “Shout to God with [the] sound of a ringing cry!”
[47:2] 1744 tn Heb “the
[47:2] 1745 tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.
[47:2] 1746 tn Heb “a great king over all the earth.”
[47:3] 1747 tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.
[47:3] 1748 tn Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).
[47:4] 1749 tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).
[47:4] 1750 tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.
[47:4] 1751 tn That is, Israel.
[47:4] 1752 sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.
[47:5] 1753 sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.
[47:5] 1754 tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The
[47:5] 1755 tn Heb “the
[47:7] 1756 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 also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.
[47:8] 1757 tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the
[47:9] 1758 tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’im ’am, “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin-mem [עם] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.
[47:9] 1759 tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.
[47:9] 1760 tn The verb עָלָה (’alah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.
[48:1] 1761 sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.
[48:1] 1762 sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).
[48:2] 1763 tn Heb “beautiful of height.” The Hebrew term נוֹף (nof, “height”) is a genitive of specification after the qualitative noun “beautiful.” The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight.
[48:2] 1764 sn A source of joy to the whole earth. The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world’s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1-4).
[48:2] 1765 tn Heb “Mount Zion, the peaks of Zaphon.” Like all the preceding phrases in v. 2, both phrases are appositional to “city of our God, his holy hill” in v. 1, suggesting an identification in the poet’s mind between Mount Zion and Zaphon. “Zaphon” usually refers to the “north” in a general sense (see Pss 89:12; 107:3), but here, where it is collocated with “peaks,” it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the
[48:3] 1766 tn Heb “he is known for an elevated place.”
[48:4] 1767 tn The logical connection between vv. 3-4 seems to be this: God is the protector of Zion and reveals himself as the city’s defender – this is necessary because hostile armies threaten the city.
[48:4] 1768 tn The perfect verbal forms in vv. 4-6 are understood as descriptive. In dramatic style (note הִנֵּה, hinneh, “look”) the psalm describes an enemy attack against the city as if it were occurring at this very moment. Another option is to take the perfects as narrational (“the kings assembled, they advanced”), referring to a particular historical event, such as Sennacherib’s siege of the city in 701
[48:5] 1769 tn The object of “see” is omitted, but v. 3b suggests that the
[48:5] 1770 tn Heb “they look, so they are shocked.” Here כֵּן (ken, “so”) has the force of “in the same measure.”
[48:5] 1771 tn The translation attempts to reflect the staccato style of the Hebrew text, where the main clauses of vv. 4-6 are simply juxtaposed without connectives.
[48:6] 1772 tn Heb “trembling seizes them there.” The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).
[48:6] 1773 tn Heb “[with] writhing like one giving birth.”
[48:6] sn The language of vv. 5-6 is reminiscent of Exod 15:15.
[48:7] 1774 tn The switch to the imperfect, as well as the introduction of the ship metaphor, perhaps signals a change to a generalizing tone; the
[48:7] 1775 tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to and from the distant western port of Tarshish. These ships, which were the best of their class, here symbolize the mere human strength of hostile armies, which are incapable of withstanding the
[48:8] 1776 tn Heb “As we have heard, so we have seen.” The community had heard about God’s mighty deeds in the nation’s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate.
[48:8] 1777 tn Heb “the
[48:8] 1778 tn Or “God makes it secure forever.” The imperfect highlights the characteristic nature of the generalizing statement.
[48:10] 1779 tn Heb “like your name, O God, so [is] your praise to the ends of the earth.” Here “name” refers to God’s reputation and revealed character.
[48:10] 1780 tn Heb “your right hand is full of justice.” The “right hand” suggests activity and power.
[48:11] 1781 tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).
[48:11] 1782 tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿma’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)
[48:11] 1783 sn These acts of judgment are described in vv. 4-7.
[48:12] 1784 tn The verb forms in vv. 12-13 are plural; the entire Judahite community is addressed.
[48:13] 1785 tn Heb “set your heart to its rampart.”
[48:13] 1786 tn The precise meaning of the Hebrew word translated “walk through,” which occurs only here in the OT, is uncertain. Cf. NEB “pass…in review”; NIV “view.”
[48:13] 1787 sn The city’s towers, defenses, and fortresses are outward reminders and tangible symbols of the divine protection the city enjoys.
[48:14] 1788 tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”
[48:14] 1789 tn The imperfect highlights the characteristic nature of the generalizing statement.
[48:14] 1790 tn In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam va’ed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-’alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.
[49:1] 1791 sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.
[49:1] 1792 tn The rare noun חָלֶד (kheled, “world”) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on “world” there).
[49:2] 1793 tn Heb “even the sons of mankind, even the sons of man.” Because of the parallel line, where “rich and poor” are mentioned, some treat these expressions as polar opposites, with בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes (cf. NIV, NRSV). But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; 62:9; Lam 3:33). It is better to understand “even the sons of mankind” and “even the sons of man” as synonymous expressions (cf. NEB “all mankind, every living man”). The repetition emphasizes the need for all people to pay attention, for the psalmist’s message is relevant to everyone.
[49:3] 1794 tn Heb “my mouth will speak wisdom.” According to BDB 315 s.v. חָכְמָה the plural חָכְמוֹת (khokhmot, “wisdom”) indicates degree or emphasis here.
[49:3] 1795 tn Heb “and the meditation of my heart [i.e., mind] is understanding.” The Hebrew term הָגוּת (hagut, “meditation”), derived from הָגָה (hagah, “to recite quietly; to meditate”), here refers to thoughts that are verbalized (see the preceding line). The plural form תְבוּנוֹת (tÿvunot, “understanding”) indicates degree or emphasis (see GKC 397-98 §124.e).
[49:4] 1796 tn Heb “I will turn my ear to a wise saying, I will open [i.e., “reveal; explain”] my insightful saying with a harp.” In the first line the psalmist speaks as a pupil who learns a song of wisdom from a sage. This suggests that the resulting insightful song derives from another source, perhaps God himself. Elsewhere the Hebrew word pair חִידָה/מָשָׁל (mashal/khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), lessons from history (Ps 78:2), and proverbial sayings (Prov 1:6). Here it appears to refer to the insightful song that follows, which reflects on the mortality of humankind and the ultimate inability of riches to prevent the inevitable – death. Another option is that the word pair refers more specifically to the closely related proverbial sayings of vv. 12, 20 (note the use of the verb מָשָׁל, mashal, “to be like” in both verses). In this case the psalmist first hears the sayings and then explains (Heb “opens”) their significance (see vv. 5-11, 13-19).
[49:5] 1797 tn Heb “days of trouble.” The phrase also occurs in Ps 94:13. The question is rhetorical; there is no reason to be afraid when the rich oppressors threaten the weak (see v. 17). The following verses explain why this is so.
[49:5] 1798 tc The MT has, “the iniquity of my heels surrounds me.” The clause is best understood as temporal and as elaborating on the preceding phrase “times of trouble.” If the MT is retained, the genitive “of my heels” would probably indicate location (“the iniquity at my heels”); the sinful actions of the rich threaten to overtake the psalmist, as it were. It is better, however, to emend עֲקֵבַי (’aqivay, “my heels”) to either (1) עֲקֻבַּי (’aqubay, “my deceitful ones,” i.e., “those who deceive me” [from the adjective עָקֹב (’aqov), “deceitful,” see Jer 17:9]) or (2) עֹקְבַי (’oqÿvay, “those who deceive me” [a suffixed active participle from עָקַב, ’aqav, “betray, deceive”]). Origen’s transliteration of the Hebrew text favors the first of these options. Either of the emendations provides a much smoother transition to v. 6, because “those who trust in their wealth” would then be appositional to “those who deceive me.”
[49:6] 1799 tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).
[49:6] 1800 tn The imperfect verbal form emphasizes their characteristic behavior.
[49:7] 1801 tn Heb “a brother, he surely does not ransom, a man.” The sequence אִישׁ...אָח (’akh...’ish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אָח...אִישׁ (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew
[49:7] 1802 tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.
[49:8] 1803 tn Heb “their life.” Some emend the text to “his life,” understanding the antecedent of the pronoun as “brother” in v. 7. However, the man and brother of v. 7 are representative of the human race in general, perhaps explaining why a plural pronoun appears in v. 8. Of course, the plural pronoun could refer back to “the rich” mentioned in v. 6. Another option (the one assumed in the translation) is that the suffixed mem is enclitic. In this case the “ransom price for human life” is referred to an abstract, general way.
[49:8] 1804 tn Heb “and one ceases forever.” The translation assumes an indefinite subject which in turn is representative of the entire human race (“one,” that refers to human beings without exception). The verb חָדַל (khadal, “cease”) is understood in the sense of “come to an end; fail” (i.e., die). Another option is to translate, “and one ceases/refrains forever.” In this case the idea is that the living, convinced of the reality of human mortality, give up all hope of “buying off” God and refrain from trying to do so.
[49:9] 1805 tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment.
[49:9] 1806 tn Heb “see the Pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24; 103:4).
[49:10] 1807 tn The particle כִּי (ki) is understood here as asseverative (emphatic).
[49:10] 1808 tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).
[49:10] 1809 tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.
[49:10] 1810 tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
[49:10] 1811 sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.
[49:11] 1812 tc Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (qÿvarim, “graves”). This assumes that the letters bet (ב) and resh (ר) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (bet ’olam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.
[49:11] 1813 sn Naming their lands after themselves is a claim of possession.
[49:12] 1814 tn Heb “but mankind in honor does not remain.” The construction vav (ו) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין (yalin, “remains”) to יָבִין (yavin, “understands”) but this is an unnecessary accommodation to the wording of v. 20.
[49:12] 1816 tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.
[49:13] 1817 tn Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun דֶּרֶךְ (derekh, “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.
[49:13] 1818 tn Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition -ב (bet) introduces the object/cause of one’s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.
[49:14] 1819 tn Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shatu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shiyt, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).
[49:14] 1820 tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.
[49:14] 1821 tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.
[49:14] 1822 tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the
[49:14] 1823 tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition -ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.
[49:15] 1824 tn Or “certainly.”
[49:15] 1826 tn Or “me.” 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).
[49:15] 1829 tn Heb “he will take me.” To improve the poetic balance of the verse, some move the words “from the power of Sheol” to the following line. The verse would then read: “But God will rescue my life; / from the power of Sheol he will certainly deliver me” (cf. NEB).
[49:15] sn According to some, the psalmist here anticipates the resurrection (or at least an afterlife in God’s presence). But it is more likely that the psalmist here expresses his hope that God will rescue him from premature death at the hands of the rich oppressors denounced in the psalm. The psalmist is well aware that all (the wise and foolish) die (see vv. 7-12), but he is confident God will lead him safely through the present “times of trouble” (v. 5) and sweep the wicked away to their final destiny. The theme is a common one in the so-called wisdom psalms (see Pss 1, 34, 37, 112). For a fuller discussion of the psalmists’ view of the afterlife, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 284-88.
[49:16] 1830 sn When a man becomes rich. Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5-6).
[49:16] 1831 tn Heb “when the glory of his house grows great.”
[49:17] 1832 tn Heb “his glory will not go down after him.”
[49:19] 1833 tn Verses 18-19a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences.
[49:19] 1834 tn Heb “light.” The words “of day” are supplied in the translation for clarification.
[49:20] 1835 tn Heb “mankind in honor does not understand.” The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend יָבִין (yavin, “understands”) to יָלִין (yalin, “remains”), but this is an unnecessary accommodation to the wording of v. 12.
[49:20] 1837 tn The Hebrew verb is derived from דָּמָה (damah, “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (damah, “be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [I דָּמַה, “be silent,” and II דָּמַה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding.
[50:1] 1838 sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.
[50:1] 1839 sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the
[50:1] 1840 tn Heb “and calls [the] earth from the sunrise to its going.”
[50:2] 1841 tn Heb “the perfection of beauty.”
[50:2] 1842 tn Or “shines forth.”
[50:2] sn Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.
[50:3] 1843 tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”
[50:3] 1844 tn Heb “fire before him devours, and around him it is very stormy.”
[50:4] 1845 tn Or perhaps “to testify against his people.”
[50:4] sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).
[50:5] 1846 tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.
[50:5] 1847 tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.
[50:5] 1848 tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).
[50:6] 1850 tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).
[50:7] 1851 tn The words “he says” are supplied in the translation for clarification. God’s charges against his people follow.
[50:7] 1852 tn Heb “Israel, and I will testify against you.” The imperative “listen” is understood in the second line by ellipsis (note the preceding line).
[50:8] 1854 tn Heb “and your burnt sacrifices before me continually.”
[50:9] 1855 tn Or “I will not take.”
[50:10] 1856 tn Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (bÿhemot, “animal”) refers here to cattle (see Ps 104:14).
[50:11] 1858 tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.
[50:13] 1859 tn The rhetorical questions assume an emphatic negative response, “Of course not!”
[50:14] 1860 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.
[50:15] 1861 tn Heb “call [to] me in a day of trouble.”
[50:15] 1862 sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.
[50:16] 1863 tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the
[50:16] 1864 tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The
[50:17] 1865 tn Heb “and throw my words behind you.”
[50:18] 1866 tn Heb “you run with him.”
[50:18] 1867 tn Heb “and with adulterers [is] your portion.”
[50:19] 1868 tn Heb “your mouth you send with evil.”
[50:19] 1869 tn Heb “and your tongue binds together [i.e., “frames”] deceit.”
[50:20] 1870 tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).
[50:20] 1871 tn Heb “against the son of your mother you give a fault.”
[50:21] 1872 tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.
[50:21] sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”).
[50:21] 1873 tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).
[50:21] 1874 tn Or “rebuke” (see v. 8).
[50:21] 1875 tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the
[50:22] 1876 tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.
[50:22] 1877 sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).
[50:23] 1878 sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.
[50:23] 1879 tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).
[51:1] 1880 sn Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586
[51:1] 1881 tn Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”
[51:1] 1882 tn Or “according to.”
[51:1] 1883 tn Or “according to.”
[51:1] 1884 tn Traditionally “blot out my transgressions.” Because of the reference to washing and cleansing in the following verse, it is likely that the psalmist is comparing forgiveness to wiping an object clean (note the use of the verb מָחָה (makhah) in the sense of “wipe clean; dry” in 2 Kgs 21:13; Prov 30:20; Isa 25:8). Another option is that the psalmist is comparing forgiveness to erasing or blotting out names from a register (see Exod 32:32-33). In this case one might translate, “erase all record of my rebellious acts.”
[51:2] 1885 tn Heb “Thoroughly wash me from my wrongdoing.”
[51:2] 1886 sn In vv. 1b-2 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (“rebellious acts,” “wrongdoing,” “sin”), he has done it and stands morally polluted in God’s sight. The same three words appear in Exod 34:7, which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law.
[51:3] 1888 tn Heb “and my sin [is] in front of me continually.”
[51:4] 1889 tn Heb “only you,” as if the psalmist had sinned exclusively against God and no other. Since the Hebrew verb חָטָא (hata’, “to sin”) is used elsewhere of sinful acts against people (see BDB 306 s.v. 2.a) and David (the presumed author) certainly sinned when he murdered Uriah (2 Sam 12:9), it is likely that the psalmist is overstating the case to suggest that the attack on Uriah was ultimately an attack on God himself. To clarify the point of the hyperbole, the translation uses “especially,” rather than the potentially confusing “only.”
[51:4] 1890 tn The Hebrew term לְמַעַן (lÿma’an) normally indicates purpose (“in order that”), but here it introduces a logical consequence of the preceding statement. (Taking the clause as indicating purpose here would yield a theologically preposterous idea – the psalmist purposely sinned so that God’s justice might be vindicated!) For other examples of לְמַעַן indicating result, see 2 Kgs 22:17; Jer 27:15; Amos 2:7, as well as IBHS 638-40 §38.3.
[51:4] 1891 tn Heb “when you speak.” In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7-12).
[51:4] 1892 tn Heb “when you judge.”
[51:5] 1893 tn Heb “Look, in wrongdoing I was brought forth, and in sin my mother conceived me.” The prefixed verbal form in the second line is probably a preterite (without vav [ו] consecutive), stating a simple historical fact. The psalmist is not suggesting that he was conceived through an inappropriate sexual relationship (although the verse has sometimes been understood to mean that, or even that all sexual relationships are sinful). The psalmist’s point is that he has been a sinner from the very moment his personal existence began. By going back beyond the time of birth to the moment of conception, the psalmist makes his point more emphatically in the second line than in the first.
[51:6] 1894 sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.
[51:6] 1895 tn The perfect is used in a generalizing sense here.
[51:6] 1896 tn Heb “in the covered [places],” i.e., in the inner man.
[51:6] 1897 tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).
[51:6] sn You want me to possess wisdom. Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill.
[51:7] 1898 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:7] 1899 tn Heb “cleanse me with hyssop.” “Hyssop” was a small plant (see 1 Kgs 4:33) used to apply water (or blood) in purification rites (see Exod 12:22; Lev 14:4-6, 49-52; Num 19:6-18. The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.
[51:7] 1900 tn After the preceding imperfect, the imperfect with vav (ו) conjunctive indicates result.
[51:7] 1901 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:7] 1902 sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).
[51:8] 1903 tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.
[51:8] 1904 sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.
[51:8] 1905 tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.
[51:9] 1906 sn In this context Hide your face from my sins means “Do not hold me accountable for my sins.”
[51:9] 1907 tn See the note on the similar expression “wipe away my rebellious acts” in v. 1.
[51:10] 1908 sn The heart is viewed here as the seat of the psalmist’s motives and moral character.
[51:10] 1909 tn Heb “and a reliable spirit renew in my inner being.”
[51:11] 1910 tn Heb “do not cast me away from before you.”
[51:11] 1911 sn Your Holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”
[51:11] 1912 sn Do not take…away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13-14).
[51:12] 1913 tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:13] 1914 tn The cohortative expresses the psalmist’s resolve. This may be a vow or promise. If forgiven, the psalmist will “repay” the Lord by declaring God’s mercy and motivating other sinners to repent.
[51:13] 1915 tn Heb “your ways.” The word “merciful” is added for clarification. God’s “ways” are sometimes his commands, but in this context, where the teaching of God’s ways motivates repentance (see the next line), it is more likely that God’s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138).
[51:13] 1916 tn Or “return,” i.e., in repentance.
[51:14] 1917 tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.
[51:14] 1918 tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).
[51:15] 1919 tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:15] 1920 tn Heb “and my mouth will declare your praise.”
[51:16] 1921 tn Or “For.” The translation assumes the particle is asseverative (i.e., emphasizing: “certainly”). (Some translations that consider the particle asseverative leave it untranslated.) If taken as causal or explanatory (“for”, cf. NRSV), the verse would explain why the psalmist is pleading for forgiveness, rather than merely offering a sacrifice.
[51:16] 1922 tn The translation assumes that the cohortative is used in a hypothetical manner in a formally unmarked conditional sentence, “You do not want a sacrifice, should I offer [it]” (cf. NEB). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortative is part of an apodosis with the protasis being suppressed.)
[51:16] 1923 sn You do not desire a burnt sacrifice. The terminology used in v. 16 does not refer to expiatory sacrifices, but to dedication and communion offerings. This is not a categorical denial of the sacrificial system in general or of the importance of such offerings. The psalmist is talking about his specific situation. Dedication and communion offerings have their proper place in worship (see v. 19), but God requires something more fundamental, a repentant and humble attitude (see v. 17), before these offerings can have real meaning.
[51:17] 1924 tn Heb “a broken spirit.”
[51:17] 1925 tn Heb “a broken and crushed heart.”
[51:18] 1927 tn Heb “do what is good for Zion in your favor.”
[51:18] 1928 tn Or “Build.” The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:18] 1929 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[51:19] 1930 tn Or “desire, take delight in.”
[51:19] 1931 tn Heb “then they will offer up bulls.” The third plural subject is indefinite.
[51:19] 1932 sn Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.
[52:1] 1933 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
[52:1] 1934 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.
[52:1] 1935 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”
[52:1] sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).
[52:1] 1936 tn Heb “Why do you boast in evil?”
[52:1] 1937 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.
[52:2] 1938 tn Heb “destruction your tongue devises.”
[52:2] 1939 tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.
[52:3] 1940 tn Or “deceit more than speaking what is right.”
[52:4] 1941 tn Heb “you love all the words of swallowing.” Traditionally בַּלַּע (bala’) has been taken to mean “swallowing” in the sense of “devouring” or “destructive” (see BDB 118 s.v. בָּלַע). HALOT 135 s.v. III *בֶּלַע proposes a homonym here, meaning “confusion.” This would fit the immediate context nicely and provide a close parallel to the following line, which refers to deceptive words.
[52:5] 1942 tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.
[52:5] 1943 tn Heb “will tear you down forever.”
[52:5] 1944 tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.
[52:5] 1945 tn Heb “from [your] tent.”
[52:6] 1946 tn Heb “and the godly will see and will fear and at him will laugh.”
[52:7] 1947 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
[52:7] 1948 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).
[52:8] 1949 tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security.
[52:8] 1950 tn Or “luxuriant, green, leafy.”
[52:8] 1951 tn Or, hyperbolically, “forever and ever.”
[52:9] 1952 tn Or, hyperbolically, “forever.”
[52:9] 1954 tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.
[52:9] 1956 tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.
[52:9] 1957 tn Heb “for it is good in front of your loyal followers.”
[53:1] 1958 sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5-6, and in the use of the divine name. Ps 14 uses “the
[53:1] 1959 tn The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.
[53:1] 1960 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 52.
[53:1] 1961 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
[53:1] 1962 sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
[53:1] 1963 tn Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (’alilah, “a deed”) instead of עָוֶל (’aval, “injustice”). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
[53:1] 1964 tn Heb “there is none that does good.”
[53:2] 1965 sn The picture of the
[53:2] 1966 tn Heb “upon the sons of man.”
[53:2] 1967 tn Or “acts wisely.” The Hiphil is exhibitive.
[53:2] 1968 tn That is, who seeks to have a relationship with God by obeying and worshiping him.
[53:3] 1969 tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol) instead of כֻּלּוֹ, and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).
[53:3] 1970 tn Heb “together they are corrupt.”
[53:3] 1971 tn Heb “there is none that does good.”
[53:4] 1972 tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”
[53:4] 1973 tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).
[53:5] 1974 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (“absolutely”).
[53:5] 1975 tn Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.
[53:5] 1976 tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7.
[53:5] 1977 tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”
[53:5] 1978 tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.
[53:6] 1979 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[53:6] 1980 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[53:6] 1981 tn The verb form is jussive.
[53:6] 1982 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[54:1] 1983 sn Psalm 54. The psalmist asks God for protection against his enemies, confidently affirms that God will vindicate him, and promises to give thanks to God for his saving intervention.
[54:1] 1984 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 52.
[54:1] 1985 tn Heb “Is not David hiding with us?”
[54:1] sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion the Ziphites informed Saul that David was hiding in their territory (see 1 Sam 23:19-20).
[54:1] 1986 tn God’s “name” refers here to his reputation and revealed character, which would instill fear in the psalmist’s enemies (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:17).
[54:1] 1987 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[54:2] 1988 tn Heb “to the words of my mouth.”
[54:3] 1989 tc Many medieval Hebrew
[54:3] 1990 tn Heb “rise against me.”
[54:3] 1991 tn Heb “and ruthless ones seek my life, they do not set God in front of them.”
[54:4] 1992 tn Or “my helper.”
[54:4] 1993 tn Or “sustain my life.”
[54:5] 1994 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2.
[54:5] 1995 tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here.
[54:5] 1996 tn Heb “in [or “by”] your faithfulness.”
[54:6] 1997 tn The cohortative verbal form expresses the psalmist’s resolve/vow to praise.
[54:7] 1998 tn Or “for,” indicating a more specific reason why he will praise the
[54:7] 1999 tn The perfects in v. 7 are probably rhetorical, indicating the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance and his own vindication as if they were occurring or had already occurred.
[54:7] 2000 tn Heb “and on my enemies my eyes look.”
[55:1] 2001 sn Psalm 55. The suffering and oppressed author laments that one of his friends has betrayed him, but he is confident that God will vindicate him by punishing his deceitful enemies.
[55:1] 2002 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 52.
[55:1] 2003 tn Heb “hide yourself from.”
[55:2] 2004 tn Or “restless” (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude.
[55:2] 2005 tn Heb “in my complaint.”
[55:2] 2006 tn The verb is a Hiphil cohortative from הוּם (hum), which means “to confuse someone” in the Qal and “to go wild” in the Niphal. An Arabic cognate means “to be out of one’s senses, to wander about.” With the vav (ו) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to וְאֵהוֹמָה (vÿ’ehomah), a Niphal of הוּם (hum), or to וְאֶהַמֶה (vÿ’ehameh), a Qal imperfect from הָמָה (hamah, “to moan”). Many also prefer to take this verb with what follows (see v. 3).
[55:3] 2007 tn Heb “because of [the] voice of [the] enemy.”
[55:3] 2008 tn The singular forms “enemy” and “wicked” are collective or representative, as the plural verb forms in the second half of the verse indicate.
[55:3] 2009 tn Heb “from before the pressure of the wicked.” Some suggest the meaning “screech” (note the parallel “voice”; cf. NEB “shrill clamour”; NRSV “clamor”) for the rare noun עָקָה (’aqah, “pressure”).
[55:3] 2010 tn Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.
[55:3] 2011 tc The verb form in the MT appears to be a Hiphil imperfect from the root מוֹט (mot, “to sway”), but the Hiphil occurs only here and in the Kethib (consonantal text) of Ps 140:10, where the form יַמְטֵר (yamter, “let him rain down”) should probably be read. Here in Ps 55:3 it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). It is odd for “rain down” to be used with an abstract object like “wickedness,” but in Job 20:23 God “rains down” anger (unless one emends the text there; see BHS).
[55:4] 2012 tn Heb “shakes, trembles.”
[55:4] 2013 tn Heb “the terrors of death have fallen on me.”
[55:5] 2014 tn Heb “fear and trembling enter into me.”
[55:5] 2015 tn Heb “covers.” The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the preceding imperfect.
[55:6] 2016 tn The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5.
[55:8] 2017 tn Heb “[the] wind [that] sweeps away.” The verb סָעָה (sa’ah, “sweep away”) occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 120).
[55:9] 2018 tn Traditionally בַּלַּע (bala’) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line).
[55:9] 2019 tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”
[55:10] 2020 tn Heb “day and night they surround it, upon its walls.” Personified “violence and conflict” are the likely subjects. They are compared to watchmen on the city’s walls.
[55:10] 2021 sn Wickedness and destruction. These terms are also closely associated in Ps 7:14.
[55:11] 2022 tn Or “injury, harm.”
[55:12] 2024 tn Heb “[who] magnifies against me.” See Pss 35:26; 38:16.
[55:13] 2025 sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.
[55:13] 2026 tn Heb “a man according to my value,” i.e., “a person such as I.”
[55:13] 2027 tn Heb “my close friend, one known by me.”
[55:14] 2028 tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.
[55:15] 2029 tc The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ (yashimavet ’alemo, “May devastation [be] upon them!”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49. The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ (yashi mavet ’alemo). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא (yashi’), a Hiphil imperfect from נָשַׁא (nasha’, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת (mavet, “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת (yeshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם (shamam, “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [מ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that עָלֵימוֹ (’alemo, “upon them”) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition עַל (’al) does occur with the verb שָׁמַם (shamam), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ (yashim mavet ’alemo, “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.
[55:15] 2030 sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.
[55:17] 2031 tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.
[55:17] 2032 tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.
[55:17] 2033 tn Heb “my voice.”
[55:18] 2034 tn The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).
[55:18] 2035 tn Heb “he will redeem in peace my life from [those who] draw near to me.”
[55:18] 2037 tn Heb “among many they are against me.” For other examples of the preposition עִמָּד (’immad) used in the sense of “at, against,” see HALOT 842 s.v.; BDB 767 s.v.; IBHS 219 §11.2.14b.
[55:19] 2038 tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (’anah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vay’annem; see 2 Kgs 17:20) and understands the root as עָנָה (’anah, “to afflict”; see also 1 Kgs 8:35).
[55:19] 2039 tn Heb “[the ones] for whom there are no changes, and they do not fear God.”
[55:20] 2040 sn He. This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14.
[55:20] 2041 tn Heb “stretches out his hand against.”
[55:20] 2042 tc The form should probably be emended to an active participle (שֹׁלְמָיו, sholÿmayv) from the verbal root שָׁלַם (shalam, “be in a covenant of peace with”). Perhaps the translation “his friends” suggests too intimate a relationship. Another option is to translate, “he attacks those who made agreements with him.”
[55:20] 2043 tn Heb “he violates his covenant.”
[55:21] 2044 tn Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת (makhma’ot, “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה (mekhem’ah, from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ (kholqu, “they are smooth”). Therefore some further propose an emendation of פִּיו (piv, “his mouth”) to פָּנָיו (panayv, “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.
[55:21] 2045 tn Heb “and war [is in] his heart.”
[55:21] 2046 tn Heb “his words are softer than oil, but they are drawn swords.”
[55:22] 2047 tn The Hebrew noun occurs only here.
[55:22] 2048 tn The pronoun is singular; the psalmist addresses each member of his audience individually.
[55:22] 2049 tn Heb “he will never allow swaying for the righteous.”
[55:23] 2050 tn The pronominal suffix refers to the psalmist’s enemies (see v. 19).
[55:23] 2051 tn Heb “well of the pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 103:4).
[55:23] 2052 tn Heb “men of bloodshed and deceit.”
[55:23] 2053 tn Heb “will not divide in half their days.”
[56:1] 2054 sn Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.
[56:1] 2055 tn The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.
[56:1] 2056 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16 and 57-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[56:1] 2057 sn According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15).
[56:1] 2058 tn According to BDB 983 s.v. II שָׁאַף, the verb is derived from שָׁאַף (sha’af, “to trample, crush”) rather than the homonymic verb “pant after.”
[56:1] 2059 tn Heb “a fighter.” The singular is collective for his enemies (see vv. 5-6). The Qal of לָחַם (lakham, “fight”) also occurs in Ps 35:1.
[56:1] 2060 tn The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.
[56:2] 2061 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.
[56:2] 2063 tn Some take the Hebrew term מָרוֹם (marom, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIV “in their pride”). The present translation assumes the term is a divine title here. The
[56:3] 2064 tn Heb “[in] a day.”
[56:4] 2065 tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.
[56:4] 2066 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.
[56:4] 2067 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:5] 2068 tn Heb “my affairs they disturb.” For other instances of דָּבָר (davar) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (’atsav, “to hurt”) occurs only here and in Isa 63:10, where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.”
[56:5] 2069 tn Heb “against me [are] all their thoughts for harm.”
[56:6] 2070 tn The verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 59:3.
[56:6] 2072 tn Heb “my heels.”
[56:6] 2073 tn Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”
[56:6] 2074 tn Heb “they wait [for] my life.”
[56:7] 2075 tc Heb “because of wickedness, deliverance to them.” As it stands, the MT makes no sense. The negative particle אַיִן (’ayin, “there is not,” which is due to dittography of the immediately preceding אָוֶן, ’aven, “wickedness”), should probably be added before “deliverance” (see BHS, note a). The presence of an imperative in the next line (note “bring down”) suggests that this line should be translated as a prayer as well, “may there not be deliverance to them.”
[56:7] 2076 tn Heb “in anger.” The pronoun “your” is supplied in the translation for clarification.
[56:7] 2077 tn Or perhaps “people” in a general sense.
[56:8] 2078 tn Heb “my wandering you count, you.” The Hebrew term נֹד (nod, “wandering,” derived from the verbal root נוֹד, nod, “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר (safar, “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”
[56:8] 2079 tn Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.
[56:8] 2080 tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).
[56:9] 2081 tn Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (’az, “then”) is probably used here to draw attention to the following statement.
[56:9] 2082 tn Heb “this I know, that God is for me.”
[56:10] 2083 tn Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4, then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.
[56:10] 2084 tn The phrase “in the
[56:11] 2085 tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”
[56:11] 2086 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:12] 2087 tn Heb “upon me, O God, [are] your vows.”
[56:12] 2088 tn Heb “I will repay thank-offerings to you.”
[56:13] 2089 tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the
[56:13] 2090 tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.
[56:13] 2091 tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.
[56:13] 2092 tn Heb “in the light of life.” The phrase is used here and in Job 33:30.
[57:1] 2093 sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.
[57:1] 2094 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75.
[57:1] 2095 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[57:1] 2096 sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.
[57:1] 2097 tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[57:1] 2098 sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).
[57:2] 2099 tn Heb “to God Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[57:2] 2100 tn Or “avenges in favor of.”
[57:3] 2101 tn Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).
[57:3] 2102 tn Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb חָרַף (kharaf), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”
[57:4] 2103 tn The cohortative form אֶשְׁכְּבָה (’eshkÿvah, “I lie down”) is problematic, for it does not seem to carry one of the normal functions of the cohortative (resolve or request). One possibility is that the form here is a “pseudo-cohortative” used here in a gnomic sense (IBHS 576-77 §34.5.3b).
[57:4] 2104 tn The Hebrew verb לָהַט (lahat) is here understood as a hapax legomenon meaning “devour” (see HALOT 521 s.v. II להט), a homonym of the more common verb meaning “to burn.” A more traditional interpretation takes the verb from this latter root and translates, “those who are aflame” (see BDB 529 s.v.; cf. NASB “those who breathe forth fire”).
[57:4] 2105 tn Heb “my life, in the midst of lions, I lie down, devouring ones, sons of mankind, their teeth a spear and arrows and their tongue a sharp sword.” The syntax of the verse is difficult. Another option is to take “my life” with the preceding verse. For this to make sense, one must add a verb, perhaps “and may he deliver” (cf. the LXX), before the phrase. One might then translate, “May God send his loyal love and faithfulness and deliver my life.” If one does take “my life” with v. 4, then the parallelism of v. 5 is altered and one might translate: “in the midst of lions I lie down, [among] men who want to devour me, whose teeth….”
[57:5] 2106 tn Or “be exalted.”
[57:5] 2107 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
[57:6] 2108 tn Heb “for my feet.”
[57:6] 2109 tn Heb “my life bends low.” 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).
[57:6] 2110 tn Heb “before me.”
[57:6] 2111 tn The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished.
[57:7] 2112 tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.
[57:8] 2113 tn Heb “glory,” but that makes little sense in the context. Some view כָּבוֹד (kavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
[57:8] 2114 tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.
[57:9] 2115 tn Or “the peoples.”
[57:10] 2116 tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”
[57:11] 2117 tn Or “be exalted.”
[57:11] 2118 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
[58:1] 2119 sn Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.
[58:1] 2120 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 57, 59, and 75.
[58:1] 2121 tn The precise meaning of the Hebrew word מִכְתָּם (miktam) which also appears in the heading to Pss 16 and 56-57, 59-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[58:1] 2122 tn Heb “Really [in] silence, what is right do you speak?” The Hebrew noun אֵלֶם (’elem, “silence”) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees’ failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to אֵלִם (’elim), which in turn is understood as a defectively written form of אֵילִים (’elim, “rulers,” a metaphorical use of אַיִל, ’ayil, “ram”; see Exod 15:15; Ezek 17:13). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of דָּבַר (davar, “speak”) with צֶדֶק (tsedeq, “what is right”) as object means “to speak the truth” (see Ps 52:3; Isa 45:19). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.
[58:1] 2123 tn Heb “the sons of mankind.” The translation assumes the phrase is the object of the verb “to judge.” Some take it as a vocative, “Do you judge fairly, O sons of mankind?” (Cf. NASB; see Ezek 20:4; 22:2; 23:36.)
[58:2] 2124 tn The particle אַף (’af, “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9).
[58:2] 2125 tn Heb “in the heart unjust deeds you do.” The phrase “in the heart” (i.e., “mind”) seems to refer to their plans and motives. The Hebrew noun עַוְלָה (’avlah, “injustice”) is collocated with פָּעַל (pa’al, “do”) here and in Job 36:23 and Ps 119:3. Some emend the plural form עוֹלֹת (’olot, “unjust deeds”; see Ps 64:6) to the singular עָוֶל (’avel, “injustice”; see Job 34:32), taking the final tav (ת) as dittographic (note that the following verbal form begins with tav). Some then understand עָוֶל (’avel, “injustice”) as a genitive modifying “heart” and translate, “with a heart of injustice you act.”
[58:2] 2126 tn Heb “in the earth the violence of your hands you weigh out.” The imagery is from the economic realm. The addressees measure out violence, rather than justice, and distribute it like a commodity. This may be ironic, since justice was sometimes viewed as a measuring scale (see Job 31:6).
[58:3] 2127 tn Heb “from the womb.”
[58:3] 2128 tn Heb “speakers of a lie go astray from the womb.”
[58:4] 2129 tn Heb “[there is] venom to them according to the likeness of venom of a snake.”
[58:4] 2130 tn Or perhaps “cobra” (cf. NASB, NIV). Other suggested species of snakes are “asp” (NEB) and “adder” (NRSV).
[58:4] 2131 tn Heb “[that] stops up its ear.” The apparent Hiphil jussive verbal form should be understood as a Qal imperfect with “i” theme vowel (see GKC 168 §63.n).
[58:5] 2132 tn Heb “does not listen to the voice of.”
[58:7] 2133 tn Following the imperatival forms in v. 6, the prefixed verbal form is understood as a jussive expressing the psalmist’s wish. Another option is to take the form as an imperfect (indicative) and translate, “they will scatter” (see v. 9). The verb מָאַס (ma’as; which is a homonym of the more common מָאַס, “to refuse, reject”) appears only here and in Job 7:5, where it is used of a festering wound from which fluid runs or flows.
[58:7] 2134 tn Heb “like water, they go about for themselves.” The translation assumes that the phrase “they go about for themselves” is an implied relative clause modifying “water.” Another option is to take the clause as independent and parallel to what precedes. In this case the enemies would be the subject and the verb could be taken as jussive, “let them wander about.”
[58:7] 2135 tc The syntax of the Hebrew text is difficult and the meaning uncertain. The text reads literally, “he treads his arrows (following the Qere; Kethib has “his arrow”), like they are cut off/dry up.” It is not clear if the verbal root is מָלַל (malal, “circumcise”; BDB 576 s.v. IV מָלַל) or the homonymic מָלַל (“wither”; HALOT 593-94 s.v. I מלל). Since the verb מָלַל (“to wither”) is used of vegetation, it is possible that the noun חָצִיר (khatsir, “grass,” which is visually similar to חִצָּיו, khitsayv, “his arrows”) originally appeared in the text. The translation above assumes that the text originally was כְּמוֹ חָצִיר יִתְמֹלָלוּ(kÿmo khatsir yitmolalu, “like grass let them wither”). If original, it could have been accidentally corrupted to חִצָּיר כְּמוֹ יִתְמֹלָלוּ (“his arrow(s) like they dry up”) with דָּרַךְ (darakh, “to tread”) being added later in an effort to make sense of “his arrow(s).”
[58:8] 2136 tn There is no “to be” verb in the Hebrew text at this point, but a jussive tone can be assumed based on vv. 6-7.
[58:8] 2137 tn Heb “like a melting snail [that] moves along.” A. Cohen (Psalms [SoBB], 184) explains that the text here alludes “to the popular belief that the slimy trail which the snail leaves in its track is the dissolution of its substance.”
[58:8] 2138 tn The words “let them be like” are supplied in the translation for stylistic reasons. The jussive mood is implied from the preceding context, and “like” is understood by ellipsis (see the previous line).
[58:8] 2139 tn This rare word also appears in Job 3:16 and Eccles 6:3.
[58:9] 2140 tn Heb “before your pots perceive thorns.”
[58:9] 2141 tn Apparently God (v. 6) is the subject of the verb here.
[58:9] 2142 tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.
[58:10] 2143 tn The singular is representative here, as is the singular from “wicked” in the next line.
[58:11] 2144 tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.
[58:11] 2145 tn Heb “man.” The singular is representative here.
[58:11] 2146 tn Heb “surely [there] is fruit for the godly.”
[58:11] 2147 tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.
[59:1] 2148 sn Psalm 59. The psalmist calls down judgment on his foreign enemies, whom he compares to ravenous wild dogs.
[59:1] 2149 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-58, 75.
[59:1] 2150 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-58, 60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[59:1] 2151 tn Heb “when Saul sent and they watched his house in order to kill him.”
[59:1] sn According to the superscription, David wrote this psalm on the occasion when Saul sent assassins to surround David’s house and kill him in the morning (see 1 Sam 19:11). However, the psalm itself mentions foreign enemies (vv. 5, 8). Perhaps these references reflect a later adaptation of an original Davidic psalm.
[59:1] 2152 tn Or “make me secure”; Heb “set me on high.”
[59:1] 2153 tn Heb “from those who raise themselves up [against] me.”
[59:2] 2154 tn Heb “from the workers of wickedness.”
[59:2] 2155 tn Heb “from men of bloodshed.”
[59:3] 2157 tn The Hebrew verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 56:8.
[59:3] 2158 sn The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the
[59:4] 2159 tn Heb “without sin.”
[59:4] 2160 tn Heb “they run and they are determined.”
[59:4] 2161 tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”
[59:5] 2162 tn Heb “
[59:5] 2163 tn Heb “wake up to punish” (see Pss 35:23; 44:23).
[59:6] 2164 tn Or “howl”; or “bark.”
[59:6] 2165 tn Heb “go around.”
[59:7] 2166 tn Heb “look, they gush forth with their mouth, swords [are] in their lips.”
[59:7] 2167 tn The words “for they say” are supplied in the translation for clarification. The following question (“Who hears?”) is spoken by the psalmist’s enemies, who are confident that no one else can hear their threats against the psalmist. They are aggressive because they feel the psalmist is vulnerable and has no one to help him.
[59:8] 2168 sn Laugh in disgust. See Pss 2:4; 37:13.
[59:8] 2169 tn Or “scoff at”; or “deride”; or “mock” (see Ps 2:4).
[59:9] 2170 tc Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength” (see v. 17). Some also emend אֶשְׁמֹרָה (’eshmorah, “I will watch”) to אֱזַמֵּרָה (’ezammerah, “I will sing praises [to you]”) See v. 17.
[59:9] 2171 tn Or “my elevated place” (see Ps 18:2).
[59:10] 2172 tn Heb “the God of my [Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.”
[59:10] 2173 tn Heb “will cause me to look upon.”
[59:10] 2174 tn Heb “those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 56:2.
[59:11] 2175 tn Heb “do not kill them, lest my people forget.”
[59:11] sn My people might forget the lesson. Swift, sudden destruction might be quickly forgotten. The psalmist wants God’s judgment to be prolonged so that it might be a continual reminder of divine justice.
[59:11] 2176 tn Heb “make them roam around by your strength and bring them down, O our shield, the Lord.”
[59:12] 2177 tn Heb “the sin of their mouth [is] the word of their lips.”
[59:14] 2178 tn Or “howl”; or “bark.”
[59:14] 2179 tn Heb “go around.”
[59:15] 2180 tn Heb “if they are not full, they stay through the night.”
[59:16] 2181 tn Or “my elevated place” (see Ps 18:2).
[59:16] 2182 tn Heb “and my shelter in the day of my distress.”
[59:17] 2183 tn Heb “my strength, to you I will sing praises.”
[59:17] 2184 tn Or “my elevated place” (see Ps 18:2).
[59:17] 2185 tn Heb “the God of my loyal love.”
[60:1] 2186 sn Psalm 60. The psalmist grieves over Israel’s humiliation, but in response to God’s assuring word, he asks for divine help in battle and expresses his confidence in victory.
[60:1] 2187 tn The Hebrew expression means “lily of the testimony.” It may refer to a particular music style or to a tune title.
[60:1] 2188 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-59, is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[60:1] 2189 tn Heb “to teach.”
[60:1] 2190 tn In Josh 8:21 and Judg 20:48 the two verbs “turn back” and “strike down” are also juxtaposed. There they refer to a military counter-attack.
[60:1] 2191 tn Heb “12,000 of Edom.” Perhaps one should read אֲרַם (’aram, “Aram”) here rather than אֱדוֹם (’edom, “Edom”).
[60:1] 2192 sn The heading apparently refers to the military campaign recorded in 2 Sam 10 and 1 Chr 19.
[60:1] 2193 sn You have rejected us. See Pss 43:2; 44:9, 23.
[60:1] 2194 tn Heb “you broke out upon us, you were angry.”
[60:1] 2195 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
[60:2] 2196 tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.
[60:2] sn You made the earth quake; you split it open. The psalmist uses the imagery of an earthquake to describe the nation’s defeat.
[60:2] 2197 sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.
[60:3] 2198 tn Heb “you have caused your people to see [what is] hard.”
[60:3] 2199 tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.
[60:4] 2200 tn Heb “those who fear you.”
[60:4] 2201 tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosht, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”
[60:5] 2202 tn Heb “right hand.”
[60:5] 2203 tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”
[60:5] 2204 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”
[60:6] 2205 tn Heb “in his holy place.”
[60:6] 2206 sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.
[60:7] 2207 sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
[60:7] 2208 tn Heb “the protection of my head.”
[60:7] sn Ephraim, named after one of Joseph’s sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.
[60:7] 2209 sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.
[60:8] 2210 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
[60:8] 2211 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
[60:8] 2212 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
[60:9] 2213 sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).
[60:11] 2214 tn Heb “and futile [is] the deliverance of man.”
[60:12] 2215 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).
[60:12] 2216 sn Trample down. On this expression see Ps 44:5.
[61:1] 2217 sn Psalm 61. The psalmist cries out for help and expresses his confidence that God will protect him.
[61:2] 2218 tn Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).
[61:2] 2219 tn Heb “while my heart faints.”
[61:2] 2220 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
[61:2] 2221 tn Heb “on to a rocky summit [that] is higher than I.”
[61:3] 2223 tn Or “have been.”
[61:3] 2224 tn Heb “a strong tower from the face of an enemy.”
[61:4] 2225 tn Heb “I will live as a resident alien in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV).
[61:4] 2226 sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.
[61:5] 2227 tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).
[61:6] 2228 tn Heb “days upon days of the king add, his years like generation and generation.”
[61:6] sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.
[61:7] 2229 tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.
[61:7] 2230 tn Heb “loyal love and faithfulness appoint, let them protect him.”
[61:8] 2232 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[62:1] 2233 sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.
[62:1] 2234 tn Heb “only for God [is] there silence [to] my soul.”
[62:1] 2235 tn Heb “from him [is] my deliverance.”
[62:2] 2236 tn Heb “my high rocky summit.”
[62:2] 2237 tn Or “my elevated place” (see Ps 18:2).
[62:2] 2238 tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”
[62:3] 2239 tn The verb form is plural; the psalmist addresses his enemies. The verb הוּת occurs only here in the OT. An Arabic cognate means “shout at.”
[62:3] 2240 tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.
[62:3] 2241 tn Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).
[62:4] 2242 tn That is, the psalmist’s enemies addressed in the previous verse.
[62:4] 2243 tn That is, the generic “man” referred to in the previous verse.
[62:4] 2244 tn Heb “only from his lofty place [or perhaps, “dignity”] they plan to drive [him] away.”
[62:4] 2245 tn Heb “they delight [in] a lie.”
[62:4] 2246 sn The enemies use deceit to bring down their victim. They make him think they are his friends by pronouncing blessings upon him, but inwardly they desire his demise.
[62:5] 2247 tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.
[62:5] 2248 tn Heb “for from him [is] my hope.”
[62:6] 2249 tn Heb “my high rocky summit.”
[62:6] 2250 tn Or “my elevated place” (see Ps 18:2).
[62:6] 2251 sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.
[62:7] 2252 tn Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”
[62:8] 2253 tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).
[62:9] 2254 tn Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2. Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.
[62:9] 2255 tn The noun הֶבֶל (hevel), translated “a breath” earlier in the verse, appears again here.
[62:10] 2256 tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.
[62:10] 2257 tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.
[62:10] 2258 tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”
[62:11] 2259 tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).
[62:11] 2260 tn Heb “that strength [belongs] to God.”
[62:12] 2261 tn Heb “and to you, O Master, [is] loyal love.”
[62:12] 2262 tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”
[62:12] sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people.
[63:1] 2263 sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.
[63:1] 2264 sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.
[63:1] 2265 tn Or “I will seek you.”
[63:1] 2267 tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.
[63:2] 2268 tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).
[63:2] 2269 tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”
[63:2] 2270 tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[63:3] 2271 tn This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle כִּי (ki) as asseverative/emphasizing, “Indeed, your loyal love is better” (cf. NEB, which leaves the particle untranslated).
[63:3] 2272 tn The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced.
[63:4] 2273 tn Or perhaps “then.”
[63:4] 2274 sn I will lift up my hands. Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48).
[63:5] 2275 tn Heb “like fat and fatness.”
[63:5] 2277 tn Heb “and [with] lips of joy my mouth praises.”
[63:6] 2278 tn The Hebrew term אִם (’im) is used here in the sense of “when; whenever,” as in Ps 78:34.
[63:7] 2279 tn Or “[source of] help.”
[63:7] 2280 tn Heb “in the shadow of your wings.”
[63:8] 2281 tn Or “I.” 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).
[63:8] 2282 tn Heb “clings after.” The expression means “to pursue with determination” (see Judg 20:45; 1 Sam 14:22; 1 Chr 10:2; Jer 42:16).
[63:9] 2283 tn Heb “but they for destruction seek my life.” The pronoun “they” must refer here to the psalmist’s enemies, referred to at this point for the first time in the psalm.
[63:9] 2284 sn The depths of the earth refers here to the underworld dwelling place of the dead (see Ezek 26:20; 31:14, 16, 18; 32:18, 24). See L. I. J. Stadelmann, The Hebrew Conception of the World, 167.
[63:10] 2285 tn Heb “they will deliver him over to the sword.” The third masculine plural subject must be indefinite (see GKC 460 §144.f) and the singular pronominal suffix either representative or distributive (emphasizing that each one will be so treated). Active verbs with indefinite subjects may be translated as passives with the object (in the Hebrew text) as subject (in the translation).
[63:10] 2286 tn Heb “they will be [the] portion of jackals”; traditionally, “of foxes.”
[63:11] 2287 sn The psalmist probably refers to himself in the third person here.
[63:11] 2288 tn Heb “who swears [an oath] by him.”
[63:11] 2289 tn The Niphal of this verb occurs only here and in Gen 8:2, where it is used of God “stopping” or “damming up” the great deep as he brought the flood to an end.
[64:1] 2290 sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.
[64:1] 2291 tn Heb “my voice.”
[64:1] 2292 tn The imperfect verbal form is used here to express the psalmist’s request.
[64:1] 2293 tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.
[64:2] 2294 tn Heb “workers of wickedness.”
[64:3] 2295 tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.
[64:3] 2296 tn Heb “a bitter word.”
[64:4] 2297 tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.
[64:4] 2298 tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.
[64:5] 2299 tn Heb “they give strength to themselves, an evil matter [or “word”].”
[64:5] 2300 tn Heb “they report about hiding.”
[64:5] 2301 tn Heb “they say.”
[64:5] 2302 tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).
[64:6] 2303 tn Heb “search out, examine,” which here means (by metonymy) “devise.”
[64:6] 2304 tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew
[64:6] 2305 tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.
[64:6] 2306 tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.
[64:7] 2307 tn The prefixed verb with vav (ו) consecutive is normally used in narrative contexts to describe completed past actions. It is possible that the conclusion to the psalm (vv. 7-10) was added to the lament after God’s judgment of the wicked in response to the psalmist’s lament (vv. 1-6). The translation assumes that these verses are anticipatory and express the psalmist’s confidence that God would eventually judge the wicked. The psalmist uses a narrative style as a rhetorical device to emphasize his certitude. See GKC 329-30 §111.w.
[64:7] 2308 tn The perfect verbal form here expresses the psalmist’s certitude about the coming demise of the wicked.
[64:7] 2309 tn The translation follows the traditional accentuation of the MT. Another option is to translate, “But God will shoot them down with an arrow, suddenly they will be wounded” (cf. NIV, NRSV).
[64:8] 2310 tc The MT reads literally, “and they caused him to stumble, upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (’al) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemo ’aley lÿshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed.
[64:8] 2311 tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.
[64:9] 2312 tc Many medieval Hebrew
[64:9] 2313 tn Heb “the work of God,” referring to the judgment described in v. 7.
[64:10] 2314 tn Heb “upright in heart.”
[64:10] 2315 tn That is, about the
[65:1] 2316 sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.
[65:1] 2317 tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”
[65:2] 2318 tn Heb “O one who hears prayer.”
[65:2] 2319 tn Heb “to you all flesh comes.”
[65:3] 2320 tn Heb “the records of sins are too strong for me.”
[65:3] 2321 tn Or “make atonement for.”
[65:4] 2322 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[65:4] 2323 tn Heb “[whom] you bring near [so that] he might live [in] your courts.”
[65:5] 2325 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”
[65:5] 2326 tn Heb “a source of confidence [for] all the ends of the earth.”
[65:5] sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.
[65:5] 2327 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.
[65:6] 2328 tn Heb “[the] one who establishes [the] mountains by his power.”
[65:6] 2329 tn Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”
[65:7] 2330 tn Heb “the roar of the seas.”
[65:7] 2331 sn The raging seas…the commotion made by the nations. The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6; Isa 17:12).
[65:8] 2332 tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth.
[65:8] 2333 tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.
[65:9] 2334 tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”
[65:9] 2335 tn Heb “you greatly enrich it.”
[65:9] 2336 tn Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).
[65:9] 2337 tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.
[65:9] 2338 tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.
[65:10] 2339 tn Heb “saturating” [the form is an infinitive absolute].
[65:10] 2340 tn Heb “flatten, cause to sink.”
[65:10] 2341 tn Heb “trenches,” or “furrows.”
[65:10] 2342 tn Heb “soften it,” that is, the earth.
[65:10] 2343 tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.
[65:11] 2344 tn Heb “your good,” which refers here to agricultural blessings.
[65:11] 2345 tn Heb “and your paths drip with abundance.”
[65:12] 2347 tn That is, with rich vegetation that brings joy to those who see it.
[66:1] 2348 sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis.
[66:2] 2349 tn Heb “his name,” which here stands metonymically for God’s reputation.
[66:2] 2350 tn Heb “make honorable his praise.”
[66:3] 2351 tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).
[66:4] 2352 tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).
[66:5] 2354 tn Or “acts” (see Ps 46:8).
[66:5] 2355 tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”
[66:6] 2356 sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).
[66:6] 2357 tn Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר (nahad) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).
[66:6] 2358 tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).
[66:7] 2359 tn Heb “[the] one who rules.”
[66:7] 2360 tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.
[66:7] 2361 tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.
[66:8] 2362 tn Heb “bless,” in the sense of declaring “God to be the source of…special power” (see HALOT 160 s.v. II ברך pi).
[66:8] 2363 tn Heb “cause the voice of his praise to be heard.”
[66:9] 2364 tn Heb “the one who places our soul in life.”
[66:11] 2366 tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.
[66:11] 2367 tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (mu’aqah, “suffering”) occurs only here in the OT.
[66:12] 2368 tc The MT reads רְוָיָה (“saturation”) but this should be emended to רְוָחָה (rÿvakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).
[66:13] 2369 sn Here the psalmist switches to the singular; he speaks as the representative of the nation.
[66:16] 2370 tn Heb “all of the fearers of God.”
[66:17] 2371 tn Heb “to him [with] my mouth I called.”
[66:17] 2372 tn Heb “and he was extolled under my tongue.” The form רוֹמַם (romam) appears to be a polal (passive) participle from רוּם (rum, “be exalted”), but many prefer to read רוֹמָם, “high praise [was under my tongue]” (cf. NEB). See BDB 928 s.v. רוֹמָם.
[66:18] 2373 tn Heb “sin if I had seen in my heart.”
[66:20] 2374 tn Heb “blessed [be] God.”
[66:20] 2375 tn Or “who.” In a blessing formula after בָּרוּךְ (barukh, “blessed be”) the form אֲשֶׁר (’asher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.
[66:20] 2376 tn Heb “did not turn aside my prayer and his loyal love with me.”
[67:1] 2377 sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.
[67:1] 2378 tn Or “have mercy on us.”
[67:1] 2379 tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.
[67:1] 2380 tn Heb “may he cause his face to shine with us.”
[67:2] 2381 tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.
[67:3] 2382 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.
[67:4] 2384 tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).
[67:5] 2385 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in v. 5 are understood as jussives in this call to praise.
[67:7] 2386 tn The prefixed verb forms in vv. 6b-7a are understood as jussives.
[67:7] 2387 tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”
[68:1] 2388 sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.
[68:1] 2389 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.
[68:1] 2390 tn Heb “those who hate him.”
[68:1] 2391 sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action,
[68:2] 2392 tn Heb “as smoke is scattered, you scatter [them].”
[68:3] 2393 tn By placing the subject first the psalmist highlights the contrast between God’s ecstatic people and his defeated enemies (vv. 1-2).
[68:3] 2394 tn Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, let them rejoice before God, and let them be happy with joy!” (Cf. NASB, NIV, NRSV; note the call to praise in v. 4.)
[68:4] 2395 tn Traditionally the Hebrew term עֲרָבוֹת (’aravot) is taken as “steppe-lands” (often rendered “deserts”), but here the form is probably a homonym meaning “clouds.” Verse 33, which depicts God as the one who “rides on the sky” strongly favors this (see as well Deut 33:26), as does the reference in v. 9 to God as the source of rain. The term עֲרָבָה (’aravah, “cloud”) is cognate with Akkadian urpatu/erpetu and with Ugaritic ’rpt. The phrase rkb ’rpt (“one who rides on the clouds”) appears in Ugaritic mythological texts as an epithet of the storm god Baal. The nonphonemic interchange of the bilabial consonants b and p is attested elsewhere in roots common to Hebrew and Ugaritic, though the phenomenon is relatively rare.
[68:4] 2396 tc Heb “in the
[68:5] 2397 sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by the fatherless and widows.
[68:5] 2398 tn Heb “God [is] in his holy dwelling place.” He occupies his throne and carries out his royal responsibilities.
[68:6] 2399 tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.
[68:6] 2400 tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.
[68:6] 2401 tn Or “in a parched [land].”
[68:6] sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.
[68:7] 2402 tn Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24).
[68:7] 2403 sn When you march through the desert. Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the desert. Another option is that v. 7, like v. 8, echoes Judg 5:4, which describes how the God of Sinai marched across the desert regions to do battle with Sisera and his Canaanite army.
[68:8] 2404 tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the
[68:8] 2405 sn The language of vv. 7-8 is reminiscent of Judg 5:4-5, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see Hab 3.)
[68:9] 2406 tn The verb נוּף (nuf, “cause rain to fall”) is a homonym of the more common נוּף (“brandish”).
[68:9] 2407 tn Heb “[on] your inheritance.” This refers to Israel as God’s specially chosen people (see Pss 28:9; 33:12; 74:2; 78:62, 71; 79:1; 94:5, 14; 106:40). Some take “your inheritance” with what follows, but the vav (ו) prefixed to the following word (note וְנִלְאָה, vÿnil’ah) makes this syntactically unlikely.
[68:9] 2408 tn Heb “it [is],” referring to God’s “inheritance.”
[68:9] 2409 tn Heb “it,” referring to God’s “inheritance.”
[68:10] 2410 tn The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in this context. Some suggest that חָיָּה (khayah) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” (HALOT 310 s.v. III *הַיָּה). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ (yashvu-vah, “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”
[68:11] 2411 tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.
[68:11] 2412 tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).
[68:12] 2413 tn The verbal repetition draws attention to the statement.
[68:12] 2414 tn The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house” makes no sense here. The translation assumes that the form is an alternative or corruption of נצוה (“beautiful woman”). A reference to a woman would be appropriate in light of v. 11b.
[68:13] 2416 tn The meaning of the Hebrew word translated “sheepfolds” is uncertain. There may be an echo of Judg 5:16 here.
[68:13] 2417 tn Heb “and her pinions with the yellow of gold.”
[68:13] sn The point of the imagery of v. 13 is not certain, though the reference to silver and gold appears to be positive. Both would be part of the loot carried away from battle (see v. 12b).
[68:14] 2418 tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.
[68:14] 2419 tn The Hebrew text adds “in it.” The third feminine singular pronominal suffix may refer back to God’s community/dwelling place (v. 10).
[68:14] 2420 tn The verb form appears to be a Hiphil jussive from שָׁלַג (shalag), which is usually understood as a denominative verb from שֶׁלֶג (sheleg, “snow”) with an indefinite subject. The form could be taken as a preterite, in which case one might translate, “when the sovereign judge scattered kings, it snowed on Zalmon” (cf. NIV, NRSV). The point of the image is unclear. Perhaps “snow” suggests fertility and blessing (see v. 9 and Isa 55:10), or the image of a snow-capped mountain suggests grandeur.
[68:14] sn Zalmon was apparently a mountain in the region, perhaps the one mentioned in Judg 9:46 as being in the vicinity of Shechem.
[68:15] 2421 sn The mountain of Bashan probably refers to Mount Hermon.
[68:15] 2422 tn Heb “a mountain of God.” The divine name is probably used here in a superlative sense to depict a very high mountain (“a mountain fit for God,” as it were). Cf. NIV “are majestic mountains”; NRSV “O mighty mountain.”
[68:15] 2423 tn The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. גַּבְנוֹן suggests “many-peaked,” while BDB 148 s.v. גַּבְנִן suggests “rounded summit.”
[68:16] 2424 tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).
[68:16] 2425 tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.
[68:16] 2426 tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.
[68:16] 2427 tn The Hebrew particle אַף (’af) has an emphasizing function here.
[68:16] 2428 tn The word “there” is supplied in the translation for clarification.
[68:17] 2429 tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shin’an), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (sha’anan, “at ease”) and be translated here “held in reserve.”
[68:17] 2430 tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’adonay ba’ missinay; see BHS note b-b and Deut 33:2).
[68:18] 2431 tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.
[68:18] 2432 tn Heb “you have taken captives captive.”
[68:18] 2435 tn Heb “so that the
[68:19] 2436 tn Heb “blessed [be] the Lord.”
[68:19] 2437 tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.
[68:20] 2438 tn Heb “and to the
[68:21] 2439 tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.
[68:22] 2440 tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.
[68:23] 2441 tc Some (e.g. NRSV) prefer to emend מָחַץ (makhats, “smash; stomp”; see v. 21) to רָחַץ (rakhats, “bathe”; see Ps 58:10).
[68:23] 2442 tn Heb “[and] the tongue of your dogs from [the] enemies [may eat] its portion.”
[68:24] 2443 tn The subject is probably indefinite, referring to bystanders in general who witness the procession.
[68:24] 2444 tn The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.
[68:25] 2445 tn Heb “after [are] the stringed instrument players.”
[68:25] 2446 sn To celebrate a military victory, women would play tambourines (see Exod 15:20; Judg 11:34; 1 Sam 18:6).
[68:26] 2447 tn Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּמִקְרָאֵי (bÿmiqra’ey, “in the assemblies of [Israel]”).
[68:27] 2448 sn Little Benjamin, their ruler. This may allude to the fact that Israel’s first king, Saul, was from the tribe of Benjamin.
[68:27] 2449 tc The MT reads רִגְמָתָם (rigmatam), which many derive from רָגַם (ragam, “to kill by stoning”) and translates, “[in] their heaps,” that is, in large numbers.
[68:28] 2450 tn Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26).
[68:29] 2451 tn Heb “Be strong, O God, [you] who have acted for us, from your temple in Jerusalem.”
[68:29] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[68:30] 2452 tn The Hebrew verb גָּעַר (ga’ar) is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts such as Ps 68 this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
[68:30] 2453 sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.
[68:30] 2454 tn Heb “an assembly of bulls, with calves of the nations.”
[68:30] 2455 tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.
[68:30] 2456 tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).
[68:30] 2457 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[68:30] 2458 tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).
[68:31] 2459 tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).
[68:31] 2461 tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).
[68:33] 2462 tc Heb “to the one who rides through the skies of skies of ancient times.” If the MT is retained, one might translate, “to the one who rides through the ancient skies.” (שְׁמֵי [shÿmey, “skies of”] may be accidentally repeated.) The present translation assumes an emendation to בַּשָּׁמַיִם מִקֶּדֶם (bashamayim miqqedem, “[to the one who rides] through the sky from ancient times”), that is, God has been revealing his power through the storm since ancient times.
[68:33] 2463 tn Heb “he gives his voice a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv. 8-9, as well as Deut 33:26).
[68:34] 2464 tn Heb “give strength to God.”
[68:34] 2465 sn The language of v. 34 echoes that of Deut 33:26.
[68:35] 2466 tn Heb “awesome [is] God from his holy places.” The plural of מִקְדָּשׁ (miqdash, “holy places”) perhaps refers to the temple precincts (see Ps 73:17; Jer 51:51).
[68:35] 2467 tn Heb “the God of Israel, he.”
[68:35] 2468 tn Heb “blessed [be] God.”
[69:1] 2469 sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.
[69:1] 2470 tn Heb “according to lilies.” See the superscription to Ps 45.
[69:1] 2471 tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.
[69:2] 2472 tn Heb “and there is no place to stand.”
[69:2] 2473 tn Heb “have entered.”
[69:3] 2474 tn Or perhaps “raw”; Heb “burned; enflamed.”
[69:3] 2475 tn Heb “my eyes fail from waiting for my God.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision.
[69:4] 2476 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).
[69:4] 2477 tn The Hebrew verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב (ravav, “be many”).
[69:4] 2478 tn Heb “that which I did not steal, then I restore.” Apparently אָז (’az, “then”) is used here to emphasize the verb that follows.
[69:4] sn They make me repay what I did not steal. The psalmist’s enemies falsely accuse him and hold him accountable for alleged crimes he did not even commit.
[69:5] 2479 tn Heb “you know my foolishness.”
[69:5] 2480 sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim.
[69:6] 2481 tn Heb “O Master,
[69:7] 2482 tn Heb “carry, bear.”
[69:7] 2483 tn Heb “on account of you.”
[69:7] 2484 tn Heb “and shame covers my face.”
[69:8] 2485 tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”
[69:9] 2486 tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.
[69:9] 2487 tn Or “devotion to.”
[69:9] 2488 sn God’s house, the temple, here represents by metonymy God himself.
[69:9] 2489 tn Heb “the insults of those who insult you fall upon me.”
[69:9] sn Jn 2:17 applies the first half of this verse to Jesus’ ministry in the context of John’s account of Jesus cleansing the temple.
[69:10] 2490 sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.
[69:10] 2491 tn Heb “and it becomes insults to me.”
[69:11] 2492 tn Heb “and I am an object of ridicule to them.”
[69:12] 2493 tn Heb “the mocking songs of the drinkers of beer.”
[69:13] 2494 tn Heb “as for me, [may] my prayer be to you, O
[69:13] 2495 tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”
[69:14] 2496 tn Heb “let me be delivered.”
[69:15] 2497 tn Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23).
[69:15] 2498 tn Heb “do not let the well close its mouth upon me.”
[69:16] 2499 tn Or “pleasant”; or “desirable.”
[69:17] 2500 tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[69:18] 2502 tn Heb “come near my life and redeem it.” The verb “redeem” casts the
[69:19] 2503 tn Heb “before you [are] all my enemies.”
[69:20] 2504 tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.
[69:20] 2505 tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.
[69:20] 2507 tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.
[69:21] 2508 tn According to BDB 912 s.v. II רֹאשׁ the term can mean “a bitter and poisonous plant.”
[69:21] 2509 sn John 19:28-30 appears to understand Jesus’ experience on the cross as a fulfillment of this passage (or Ps 22:15). See the study note on the word “thirsty” in John 19:28.
[69:22] 2510 tc Heb “and to the friends for a snare.” The plural of שָׁלוֹם (shalom, “peace”) is used in Ps 55:20 of one’s “friends.” If the reading of the MT is retained here, the term depicts the psalmist’s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as וּלְשִׁלּוּמִים (ulÿshillumim, “and for retribution”). In this case the noun stands parallel to פַּח (pakh, “trap”) and מוֹקֵשׁ (moqesh, “snare”), and one might translate, “may their dining table become a trap before them, [a means of] retribution and a snare” (cf. NIV).
[69:23] 2511 tn Heb “may their eyes be darkened from seeing.”
[69:23] 2512 tn Heb “make their hips shake continually.”
[69:24] 2513 tn Heb “anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger.
[69:24] 2514 tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. 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.
[69:25] 2515 tn Heb “in their tents may there not be one who dwells.”
[69:25] sn In Acts 1:20 Peter applies the language of this verse to Judas’ experience. By changing the pronouns from plural to singular, he is able to apply the ancient curse, pronounced against the psalmist’s enemies, to Judas in particular.
[69:26] 2516 tn Or “persecute”; Heb “chase.”
[69:26] 2517 tn Heb “for you, the one whom you strike, they chase.”
[69:26] 2518 tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).
[69:26] sn The psalmist is innocent of the false charges made by his enemies (v. 4), but he is also aware of his sinfulness (v. 5) and admits that he experiences divine discipline (v. 26) despite his devotion to God (v. 9). Here he laments that his enemies take advantage of such divine discipline by harassing and slandering him. They “kick him while he’s down,” as the expression goes.
[69:27] 2519 tn Heb “place sin upon their sin.”
[69:27] 2520 tn Heb “let them not come into your vindication.”
[69:28] 2521 tn Heb “let them be wiped out of the scroll of the living.”
[69:28] sn The phrase the scroll of the living occurs only here in the OT. It pictures a scroll or census list containing the names of the citizens of a community. When an individual died, that person’s name was removed from the list. So this curse is a very vivid way of asking that the enemies die.
[69:28] 2522 tn Heb “and with the godly let them not be written.”
[69:28] sn Do not let their names be listed with the godly. This curse pictures a scroll in which God records the names of his loyal followers. The psalmist makes the point that his enemies have no right to be included in this list of the godly.
[69:29] 2523 tn Heb “your deliverance, O God, may it protect me.”
[69:30] 2524 tn Heb “I will praise the name of God with a song.”
[69:30] 2525 tn Heb “I will magnify him with thanks.”
[69:32] 2526 sn You who seek God refers to those who seek to have a relationship with God by obeying and worshiping him (see Ps 53:2).
[69:32] 2527 tn Heb “may your heart[s] live.” See Ps 22:26.
[69:33] 2528 tn Heb “his prisoners he does not despise.”
[69:35] 2529 tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.
[69:35] 2530 tn Heb “it.” The third feminine singular pronominal suffix probably refers to “Zion” (see Pss 48:12; 102:14); thus the referent has been specified in the translation for clarity.
[69:36] 2531 tn Heb “the lovers of his name.” The phrase refers to those who are loyal to God (cf. v. 35). See Pss 5:11; 119:132; Isa 56:6.
[69:36] 2532 sn Verses 35-36 appear to be an addition to the psalm from the time of the exile. The earlier lament reflects an individual’s situation, while these verses seem to reflect a communal application of it.
[70:1] 2533 sn Psalm 70. This psalm is almost identical to Ps 40:13-17. The psalmist asks for God’s help and for divine retribution against his enemies.
[70:1] 2534 tn Heb “to cause to remember.” The same form, a Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the superscription of Ps 38. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).
[70:1] 2535 tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “
[70:1] 2536 tn Heb “hurry to my help.” See Pss 22:19; 38:22.
[70:2] 2537 tn Heb “may they be embarrassed and ashamed, the ones seeking my life.” Ps 40:14 has “together” after “ashamed,” and “to snatch it away” after “my life.”
[70:2] 2538 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies.
[70:2] sn See Ps 35:4 for a similar prayer.
[70:3] 2539 tn The prefixed verbal form is understood as a jussive in this imprecation.
[70:3] 2540 tn Heb “May they be turned back according to their shame, those who say, ‘Aha! Aha!’” Ps 40:15 has the verb “humiliated” instead of “turned back” and adds “to me” after “say.”
[70:4] 2541 tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by God.
[70:4] 2542 tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing on the godly.
[70:4] 2543 tn Ps 40:16 uses the divine name “
[70:4] 2544 tn The prefixed verbal form is taken as a jussive, “may the
[70:5] 2545 sn See Pss 35:10; 37:14.
[70:5] 2546 tn Ps 40:17 has “may the Lord pay attention to me.”
[70:5] 2547 tn Ps 40:17 has “my God” instead of “
[71:1] 2548 sn Psalm 71. The psalmist prays for divine intervention and expresses his confidence that God will protect and vindicate him. The first three verses are very similar to Ps 31:1-3a.
[71:2] 2549 tn Heb “in your vindication rescue me and deliver me.” Ps 31:1 omits “and deliver me.”
[71:2] 2550 tn Heb “turn toward me your ear.”
[71:2] 2551 tn Ps 31:2 adds “quickly” before “deliver.”
[71:3] 2552 tc Heb “become for me a rocky summit of a dwelling place.” The Hebrew term מָעוֹן (ma’on, “dwelling place”) should probably be emended to מָעוֹז (ma’oz, “refuge”; see Ps 31:2).
[71:3] 2553 tc Heb “to enter continually, you commanded to deliver me.” The Hebrew phrase לָבוֹא תָּמִיד צִוִּיתָ (lavo’ tamid tsivvita, “to enter continually, you commanded”) should be emended to לְבֵית מְצוּדוֹת (lÿvet mÿtsudot, “a house of strongholds”; see Ps 31:2).
[71:3] 2554 sn You are my high ridge. 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.
[71:5] 2556 tn Heb “for you [are] my hope.”
[71:5] 2557 tn Heb “O
[71:6] 2558 tn Heb “from the womb.”
[71:6] 2559 tc The form in the MT is derived from גָזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhiy), from גוּח (gukh) or גִיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (’uzziy, “my strength”; cf. NEB “my protector since I left my mother’s womb”).
[71:6] 2560 tn Heb “in you [is] my praise continually.”
[71:7] 2561 tn Heb “like a sign [i.e., portent or bad omen] I am to many.”
[71:8] 2562 tn Heb “my mouth is filled [with] your praise, all the day [with] your splendor.”
[71:9] 2563 tn Heb “do not cast me away at the time of old age.”
[71:10] 2564 tn Heb “those who watch for my life consult together.”
[71:12] 2566 tn Heb “hurry to my help.”
[71:13] 2567 tn Heb “those who seek my harm.”
[71:14] 2568 tn Heb “and I add to all your praise.”
[71:15] 2569 tn Heb “my mouth declares your vindication, all the day your deliverance.”
[71:15] 2570 tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”
[71:16] 2571 tn Heb “I will come with.”
[71:17] 2572 tn Heb “and until now I am declaring.”
[71:18] 2573 tn Heb “and even unto old age and gray hair.”
[71:18] 2574 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.
[71:19] 2575 tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.
[71:19] sn Extends to the skies above. Similar statements are made in Pss 36:5 and 57:10.
[71:19] 2576 tn Heb “you who have done great things.”
[71:19] 2577 tn Or “Who is like you?”
[71:20] 2578 tn Heb “you who have caused me to see many harmful distresses.”
[71:20] 2579 tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV).
[71:20] 2580 tn Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will bring me up once again” (cf. NIV, NRSV).
[71:21] 2581 tn Heb “increase my greatness.” The prefixed verbal form is distinctly jussive, indicating this is a prayer or wish. The psalmist’s request for “greatness” (or “honor”) is not a boastful, self-serving prayer for prominence, but, rather, a request that God would vindicate by elevating him over those who are trying to humiliate him.
[71:21] 2582 tn The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.)
[71:22] 2583 tn The word “praising” is supplied in the translation for stylistic reasons.
[71:22] 2584 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The
[71:23] 2585 tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.
[71:23] 2586 tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.
[71:24] 2587 tn Heb “those who seek my harm.”
[71:24] 2588 tn Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.
[72:1] 2589 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
[72:1] 2590 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
[72:1] 2591 tn Heb “O God, your judgments to [the] king give.”
[72:1] 2592 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
[72:1] 2593 tn Heb “and your justice to [the] son of [the] king.”
[72:2] 2594 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:2] 2595 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
[72:3] 2596 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.
[72:4] 2597 tn Heb “judge [for].”
[72:4] 2598 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:5] 2600 tn In this context “fear” probably means “to demonstrate respect for the
[72:5] 2601 tn God is the addressee (see vv. 1-2).
[72:5] 2602 tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.
[72:6] 2603 tn That is, the king (see vv. 2, 4).
[72:6] 2604 tn The rare term zg refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.
[72:6] 2605 tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS in textual note b on this verse suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzÿfu). The translation assumes the latter.
[72:6] 2606 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
[72:7] 2607 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
[72:7] 2608 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
[72:8] 2609 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
[72:8] 2610 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
[72:8] 2611 tn Heb “the river,” a reference to the Euphrates.
[72:9] 2612 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
[72:9] 2613 sn As they bow down before him, it will appear that his enemies are licking the dust.
[72:10] 2614 sn Tarshish was a distant western port, the precise location of which is uncertain.
[72:10] 2615 sn Sheba was located in Arabia.
[72:10] 2616 sn Seba was located in Africa.
[72:12] 2617 tn The singular is representative. The typical needy individual here represents the entire group.
[72:12] 2618 tn The singular is representative. The typical oppressed individual here represents the entire group.
[72:13] 2619 tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).
[72:14] 2620 tn Or “redeem their lives.” The verb “redeem” casts the
[72:14] 2621 tn Heb “their blood will be precious in his eyes.”
[72:15] 2622 tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (yÿkhiy hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).
[72:15] 2623 tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.
[72:15] 2624 tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.
[72:16] 2625 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
[72:16] 2626 tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sÿfiakh, “second growth”).
[72:16] 2627 tn Heb “top” (singular).
[72:16] 2628 tn That is, the grain.
[72:16] 2629 tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
[72:16] 2630 tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (’erets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (ro’sh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
[72:16] 2632 tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (vÿyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (va’amir, “and [its] crops”).
[72:16] 2633 tn Heb “like Lebanon.”
[72:16] 2634 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).
[72:16] 2635 tn The translation assumes that the verb צוץ (“flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.
[72:16] 2636 tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
[72:17] 2637 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
[72:17] 2638 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
[72:17] 2639 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the
[72:17] 2640 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
[72:18] 2641 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
[72:18] 2642 tn Heb “[the] one who does amazing things by himself.”
[72:19] 2643 tn Heb “[be] blessed.”
[72:19] 2645 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
[72:20] 2646 tn Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1-2, 10, 33, 42-50, 66-67, 71-72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108-110, 122, 124, 131, 138-145).
[73:1] 2647 sn Psalm 73. In this wisdom psalm the psalmist offers a personal testimony of his struggle with the age-old problem of the prosperity of the wicked. As he observed evil men prosper, he wondered if a godly lifestyle really pays off. In the midst of his discouragement, he reflected upon spiritual truths and realities. He was reminded that the prosperity of the wicked is only temporary. God will eventually vindicate his people.
[73:1] 2648 tn Since the psalm appears to focus on an individual’s concerns, not the situation of Israel, this introduction may be a later addition designed to apply the psalm’s message to the entire community. To provide a better parallel with the next line, some emend the Hebrew phrase לְיִשְׂרָאֵל אֱלֹהִים (lÿyisra’el ’elohim, “to Israel, God”) to אֱלֹהִים [or אֵל] לָיָּשָׁר (’elohim [or ’el] lÿyyashar, “God [is good] to the upright one”).
[73:1] 2649 tn Heb “to the pure of heart.”
[73:2] 2650 tn The Hebrew verb normally means “to pour out,” but here it must have the nuance “to slide.”
[73:2] sn My feet almost slid out from under me. The language is metaphorical. As the following context makes clear, the psalmist almost “slipped” in a spiritual sense. As he began to question God’s justice, the psalmist came close to abandoning his faith.
[73:3] 2651 tn The imperfect verbal form here depicts the action as continuing in a past time frame.
[73:3] 2652 tn Heb “peace” (שָׁלוֹם, shalom).
[73:4] 2653 tn In Isa 58:6, the only other occurrence of this word in the OT, the term refers to “bonds” or “ropes.” In Ps 73:4 it is used metaphorically of pain and suffering that restricts one’s enjoyment of life.
[73:4] 2655 tc Or “fat.” The MT of v. 4 reads as follows: “for there are no pains at their death, and fat [is] their body.” Since a reference to the death of the wicked seems incongruous in the immediate context (note v. 5) and premature in the argument of the psalm (see vv. 18-20, 27), some prefer to emend the text by redividing it. The term לְמוֹתָם (lÿmotam,“at their death”) is changed to לָמוֹ תָּם (lamo tam, “[there are no pains] to them, strong [and fat are their bodies]”). The term תָּם (tam, “complete; sound”) is used of physical beauty in Song 5:2; 6:9. This emendation is the basis for the present translation. However, in defense of the MT (the traditional Hebrew text), one may point to an Aramaic inscription from Nerab which views a painful death as a curse and a nonpainful death in one’s old age as a sign of divine favor. See ANET 661.
[73:5] 2656 tn Heb “in the trouble of man they are not, and with mankind they are not afflicted.”
[73:6] 2657 sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner.
[73:6] 2658 tn Heb “a garment of violence covers them.” The metaphor suggests that violence is habitual for the wicked. They “wear” it like clothing; when one looks at them, violence is what one sees.
[73:7] 2659 tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsa’, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (’enemo, “their eye”) to עֲוֹנָמוֹ, (’avonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.
[73:7] 2660 tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).
[73:8] 2661 tn The verb מוּק (muq, “mock”) occurs only here in the OT.
[73:8] 2662 tn Heb “and speak with evil.”
[73:8] 2663 tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.
[73:9] 2664 tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition -בְּ (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.
[73:10] 2665 tc Heb “therefore his people return [so Qere (marginal reading); Kethib (consonantal text) has “he brings back”] to here, and waters of abundance are sucked up by them.” The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood’s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: לָכֵן יִשְׂבְעוּם לֶחֶם וּמֵי מָלֵא יָמֹצּוּ לָמוֹ (“therefore they are filled with food, and waters of abundance they suck up for themselves”). The reading יִשְׂבְעוּם לֶחֶם (yisvÿ’um lekhem, “they are filled with food”) assumes (1) an emendation of יָשׁיּב עַמּוֹ (yashyyv, “he will bring back his people”) to יִשְׂבְעוּם (yisvÿ’um, “they will be filled”; a Qal imperfect third masculine plural form from שָׂבַע [sava’] with enclitic mem [ם]), and (2) an emendation of הֲלֹם (halom, “to here”) to לֶחֶם (“food”). The expression “be filled/fill with food” appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form יִמָּצוּ (yimmatsu, derived from מָצָה, matsah, “drain”) is emended to a Qal form יָמֹצּוּ (yamotsu), derived from מָצַץ (matsats, “to suck”). In Isa 66:11 the verbs שָׂבַע (sava’; proposed in Ps 73:10a) and מָצַץ (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more.
[73:11] 2666 tn Heb “How does God know? Is there knowledge with the Most High?” They appear to be practical atheists, who acknowledge God’s existence and sovereignty in theory, but deny his involvement in the world (see Pss 10:4, 11; 14:1).
[73:12] 2667 tn Heb “Look, these [are] the wicked.”
[73:12] 2668 tn Heb “the ones who are always at ease [who] increase wealth.”
[73:13] 2669 tn The words “I concluded” are supplied in the translation. It is apparent that vv. 13-14 reflect the psalmist’s thoughts at an earlier time (see vv. 2-3), prior to the spiritual awakening he describes in vv. 17-28.
[73:13] 2670 tn Heb “heart,” viewed here as the seat of one’s thoughts and motives.
[73:13] 2671 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.
[73:15] 2672 tn Heb “If I had said, ‘I will speak out like this.’”
[73:15] 2673 tn Heb “look, the generation of your sons I would have betrayed.” The phrase “generation of your [i.e., God’s] sons” occurs only here in the OT. Some equate the phrase with “generation of the godly” (Ps 14:5), “generation of the ones seeking him” (Ps 24:6), and “generation of the upright” (Ps 112:2). In Deut 14:1 the Israelites are referred to as God’s “sons.” Perhaps the psalmist refers here to those who are “Israelites” in the true sense because of their loyalty to God (note the juxtaposition of “Israel” with “the pure in heart” in v. 1).
[73:16] 2674 tn Heb “and [when] I pondered to understand this, troubling it [was] in my eyes.”
[73:17] 2675 tn The plural of the term מִקְדָּשׁ (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51).
[73:17] 2676 tn Heb “I discerned their end.” At the temple the psalmist perhaps received an oracle of deliverance announcing his vindication and the demise of the wicked (see Ps 12) or heard songs of confidence (for example, Ps 11), wisdom psalms (for example, Pss 1, 37), and hymns (for example, Ps 112) that describe the eventual downfall of the proud and wealthy.
[73:18] 2677 tn The use of the Hebrew term אַךְ (’akh, “surely”) here literarily counteracts its use in v. 13. The repetition draws attention to the contrast between the two statements, the first of which expresses the psalmist’s earlier despair and the second his newly discovered confidence.
[73:18] 2678 tn Heb “cause them to fall.”
[73:19] 2679 tn Heb “they come to an end, they are finished, from terrors.”
[73:20] 2680 tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.
[73:20] 2681 sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.
[73:20] 2682 tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.
[73:21] 2683 tn Or perhaps “when.”
[73:21] 2684 tn The imperfect verbal form here describes a continuing attitude in a past time frame.
[73:21] 2685 tn Heb “and [in] my kidneys I was pierced.” The imperfect verbal form here describes a continuing condition in a past time frame.
[73:22] 2686 tn Or “brutish, stupid.”
[73:22] 2687 tn Heb “and I was not knowing.”
[73:22] 2688 tn Heb “an animal I was with you.”
[73:24] 2689 tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.
[73:24] 2690 tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.
[73:25] 2691 tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.
[73:26] 2692 tn The Hebrew verb כָלָה (khalah, “to fail; to grow weak”) does not refer here to physical death per se, but to the physical weakness that sometimes precedes death (see Job 33:21; Pss 71:9; 143:7; Prov 5:11).
[73:26] 2694 tn Heb “is the rocky summit of my heart and my portion.” The psalmist compares the
[73:27] 2696 sn The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him.
[73:27] 2697 tn Heb “everyone who commits adultery from you.”
[73:28] 2698 tn Heb “but as for me, the nearness of God for me [is] good.”
[73:28] 2699 tn The infinitive construct with -לְ (lÿ) is understood here as indicating an attendant circumstance. Another option is to take it as indicating purpose (“so that I might declare”) or result (“with the result that I declare”).
[74:1] 2700 sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586
[74:1] 2701 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.
[74:1] 2702 sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.
[74:1] 2703 tn Heb “smoke.” The picture is that of a fire that continues to smolder.
[74:2] 2704 tn Heb “your assembly,” which pictures God’s people as an assembled community.
[74:2] 2705 tn Heb “redeemed.” The verb “redeem” casts God in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).
[74:2] 2706 tn Heb “the tribe of your inheritance” (see Jer 10:16; 51:19).
[74:3] 2707 tn Heb “lift up your steps to,” which may mean “run, hurry.”
[74:3] 2708 tn Heb “everything [the] enemy has damaged in the holy place.”
[74:4] 2709 tn This verb is often used of a lion’s roar, so the psalmist may be comparing the enemy to a raging, devouring lion.
[74:4] 2710 tn Heb “your meeting place.”
[74:4] 2711 tn Heb “they set up their banners [as] banners.” The Hebrew noun אוֹת (’ot, “sign”) here refers to the enemy army’s battle flags and banners (see Num 2:12).
[74:5] 2712 tn Heb “it is known like one bringing upwards, in a thicket of wood, axes.” The Babylonian invaders destroyed the woodwork in the temple.
[74:6] 2713 tn This is the reading of the Qere (marginal reading). The Kethib (consonantal text) has “and a time.”
[74:6] 2714 tn The imperfect verbal form vividly describes the act as underway.
[74:6] 2715 tn Heb “its engravings together.”
[74:6] 2716 tn This Hebrew noun occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49-50).
[74:6] 2717 tn This Hebrew noun occurs only here in the OT. An Akkadian cognate refers to a “pickaxe” (cf. NEB “hatchet and pick”; NIV “axes and hatchets”; NRSV “hatchets and hammers”).
[74:7] 2718 tn Heb “to the ground they desecrate the dwelling place of your name.”
[74:8] 2719 tn Heb “in their heart.”
[74:8] 2720 tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).
[74:8] 2721 tn Heb “they burn down all the meeting places of God in the land.”
[74:9] 2722 tn Heb “our signs we do not see.” Because of the reference to a prophet in the next line, it is likely that the “signs” in view here include the evidence of God’s presence as typically revealed through the prophets. These could include miraculous acts performed by the prophets (see, for example, Isa 38:7-8) or object lessons which they acted out (see, for example, Isa 20:3).
[74:9] 2723 tn Heb “there is not still a prophet.”
[74:9] 2724 tn Heb “and [there is] not with us one who knows how long.”
[74:11] 2725 tn Heb “Why do you draw back your hand, even your right hand? From the midst of your chest, destroy!” The psalmist pictures God as having placed his right hand (symbolic of activity and strength) inside his robe against his chest. He prays that God would pull his hand out from under his robe and use it to destroy the enemy.
[74:12] 2726 tn The psalmist speaks as Israel’s representative here.
[74:12] 2727 tn Heb “in the midst of the earth.”
[74:13] 2728 tn The derivation and meaning of the Polel verb form פּוֹרַרְתָּ (porarta) are uncertain. The form may be related to an Akkadian cognate meaning “break, shatter,” though the biblical Hebrew cognate of this verb always appears in the Hiphil or Hophal stem. BDB 830 s.v. II פָּרַר suggests a homonym here, meaning “to split; to divide.” A Hitpolel form of a root פָּרַר (parar) appears in Isa 24:19 with the meaning “to shake violently.”
[74:13] 2729 tn The Hebrew text has the plural form, “sea monsters” (cf. NRSV “dragons”), but it is likely that an original enclitic mem has been misunderstood as a plural ending. The imagery of the mythological sea monster is utilized here. See the note on “Leviathan” in v. 14.
[74:14] 2730 sn You crushed the heads of Leviathan. The imagery of vv. 13-14 originates in West Semitic mythology. The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon [Ugaritic tnn, cognate with Hebrew תַּנִין (tanin), translated “sea monster” in v. 13] vanquished and captured? I did destroy the wriggling [Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן (’aqallaton), translated “squirming” in Isa 27:1] serpent, the tyrant with seven heads” (note the use of the plural “heads” here and in v. 13). (See CTA 3.iii.38-39 in G. R. Driver, Canaanite Myths and Legends, 50.) (2) “For all that you smote Leviathan the slippery [Ugaritic brh, cognate to Hebrew בָּרִחַ (bariakh), translated “fast moving” in Isa 27:1] serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5.i.1-3 in G. R. Driver, Canaanite Myths and Legends, 68.) In the myths Leviathan is a sea creature that symbolizes the destructive water of the sea and, in turn, the forces of chaos that threaten the established order. In the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (see Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the waters of chaos is related to his kingship (see Pss 29:3, 10; 93:3-4). Isa 27:1 applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea. Here in Ps 74:13-14 the primary referent is unclear. The psalmist may be describing God’s creation of the world (note vv. 16-17 and see Ps 89:9-12), when he brought order out of a watery mass, or the exodus (see Isa 51:9-10), when he created Israel by destroying the Egyptians in the waters of the sea.
[74:14] 2731 tn The prefixed verbal form is understood as a preterite in this narrational context.
[74:14] 2732 sn You fed him to the people. This pictures the fragments of Leviathan’s dead corpse washing up on shore and being devoured by those who find them. If the exodus is in view, then it may allude to the bodies of the dead Egyptians which washed up on the shore of the Red Sea (see Exod 14:30).
[74:15] 2733 sn You broke open the spring and the stream. Perhaps this alludes to the way in which God provided water for the Israelites as they traveled in the wilderness following the exodus (see Ps 78:15-16, 20; 105:41).
[74:15] 2734 sn Perpetually flowing rivers are rivers that contain water year round, unlike the seasonal streams that flow only during the rainy season. Perhaps the psalmist here alludes to the drying up of the Jordan River when the Israelites entered the land of Canaan under Joshua (see Josh 3-4).
[74:16] 2735 tn Heb “To you [is] day, also to you [is] night.”
[74:16] 2736 tn Heb “[the] light.” Following the reference to “day and night” and in combination with “sun,” it is likely that the Hebrew term מָאוֹר (ma’or, “light”) refers here to the moon.
[74:16] 2737 tn Heb “you established [the] light and [the] sun.”
[74:17] 2738 tn This would appear to refer to geographical boundaries, such as mountains, rivers, and seacoasts. However, since the day-night cycle has just been mentioned (v. 16) and the next line speaks of the seasons, it is possible that “boundaries” here refers to the divisions of the seasons. See C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:156.
[74:17] 2739 tn Heb “summer and winter, you, you formed them.”
[74:18] 2740 tn Heb “remember this.”
[74:18] 2741 tn Or “[how] the enemy insults the
[74:19] 2742 sn Your dove. The psalmist compares weak and vulnerable Israel to a helpless dove.
[74:19] 2743 tn Heb “do not forget forever.”
[74:20] 2744 tc Heb “look at the covenant.” The LXX reads “your covenant,” which seems to assume a second person pronominal suffix. The suffix may have been accidentally omitted by haplography. Note that the following word (כִּי) begins with kaf (כ).
[74:20] 2745 tn Heb “for the dark places of the earth are full of dwelling places of violence.” The “dark regions” are probably the lands where the people have been exiled (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:157). In some contexts “dark regions” refers to Sheol (Ps 88:6) or to hiding places likened to Sheol (Ps 143:3; Lam 3:6).
[74:21] 2746 sn Let the oppressed and poor praise your name! The statement is metonymic. The point is this: May the oppressed be delivered from their enemies! Then they will have ample reason to praise God’s name.
[74:22] 2747 tn Or “defend your cause.”
[74:22] 2748 tn Heb “remember your reproach from a fool all the day.”
[74:23] 2750 tn Heb “the voice of your enemies.”
[74:23] 2751 tn Heb “the roar of those who rise up against you, which ascends continually.”
[75:1] 2752 sn Psalm 75. The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.
[75:1] 2753 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-59.
[75:1] 2754 tn Heb “and near [is] your name.”
[75:2] 2755 tn The words “God says” are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2-3.
[75:2] 2756 tn Heb “when I take an appointed time.”
[75:2] 2757 tn Heb “I, [in] fairness, I judge.” The statement is understood in a generalizing sense; God typically executes fair judgment as he governs the world. One could take this as referring to an anticipated (future) judgment, “I will judge.”
[75:3] 2759 tn The statement is understood in a generalizing sense; God typically prevents the world from being overrun by chaos. One could take this as referring to an anticipated event, “I will make its pillars secure.”
[75:4] 2760 tn The identity of the speaker in vv. 4-6 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7-9 (where God/the
[75:4] 2761 tn Heb “do not lift up a horn.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). Here the idiom seems to refer to an arrogant attitude that assumes victory has been achieved.
[75:5] 2762 tn Heb “do not lift up on high your horn.”
[75:5] 2763 tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).
[75:5] sn The image behind the language of vv. 4-5 is that of a powerful wild ox that confidently raises its head before its enemies.
[75:6] 2764 tn Heb “for not from the east or from the west, and not from the wilderness of the mountains.” If one follows this reading the sentence is elliptical. One must supply “does help come,” or some comparable statement. However, it is possible to take הָרִים (harim) as a Hiphil infinitive from רוּם (rum), the same verb used in vv. 4-5 of “lifting up” a horn. In this case one may translate the form as “victory.” In this case the point is that victory does not come from alliances with other nations.
[75:7] 2766 tn The imperfects here emphasize the generalizing nature of the statement.
[75:8] 2767 tn Heb “for a cup [is] in the hand of the
[75:8] 2768 tn Heb “and he pours out from this.”
[75:8] 2769 tn Heb “surely its dregs they slurp up and drink, all the wicked of the earth.”
[75:8] sn The psalmist pictures God as forcing the wicked to gulp down an intoxicating drink that will leave them stunned and vulnerable. Divine judgment is also depicted this way in Ps 60:3; Isa 51:17-23; and Hab 2:16.
[75:9] 2770 tn Heb “I will declare forever.” The object needs to be supplied; God’s just judgment is in view.
[75:10] 2771 tn The words “God says” are not in the Hebrew text. They are supplied in the translation to clarify that God speaks in v. 10.
[75:10] 2772 tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5).
[76:1] 2773 sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.
[76:1] 2774 tn Or “God is known in Judah.”
[76:1] 2775 tn Heb “name,” which here stands metonymically for God’s reputation.
[76:2] 2776 sn Salem is a shorter name for Jerusalem (see Gen 14:18).
[76:2] 2777 tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).
[76:3] 2778 tn Heb “flames of the bow,” i.e., arrows.
[76:3] 2779 tn Heb “shield and sword and battle.” “Battle” probably here stands by metonymy for the weapons of war in general.
[76:3] sn This verse may allude to the miraculous defeat of the Assyrians in 701
[76:4] 2780 tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.
[76:5] 2781 tn Heb “strong of heart.” In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).
[76:5] 2782 tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 §54.a, n. 2); the root is שָׁלַל (shalal, “to plunder”).
[76:5] 2783 tn Heb “they slept [in] their sleep.” “Sleep” here refers to the “sleep” of death. A number of modern translations take the phrase to refer to something less than death, however: NASB “cast into a deep sleep”; NEB “fall senseless”; NIV “lie still”; NRSV “lay stunned.”
[76:5] 2784 tn Heb “and all the men of strength did not find their hands.”
[76:6] 2785 tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.
[76:6] 2786 tn Or “chariot,” but even so the term is metonymic for the charioteer.
[76:6] 2787 tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.
[76:7] 2788 tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (me’az, “from the time of”) is better emended to מֵאֹז (me’oz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).
[76:8] 2789 tn Heb “a [legal] decision,” or “sentence.”
[76:8] 2790 tn “The earth” stands here by metonymy for its inhabitants.
[76:10] 2792 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
[76:10] 2793 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.
[76:11] 2794 tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.
[76:12] 2795 tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior.
[76:12] 2796 tn Heb “[he is] awesome to the kings of the earth.”
[77:1] 2797 sn Psalm 77. The psalmist recalls how he suffered through a time of doubt, but tells how he found encouragement and hope as he recalled the way in which God delivered Israel at the Red Sea.
[77:1] 2798 tn Heb “my voice to God.” The Hebrew verb קָרָא (qara’, “to call out; to cry out”) should probably be understood by ellipsis (see Ps 3:4) both here and in the following (parallel) line.
[77:1] 2799 tn The perfect with vav (ו) consecutive is best taken as future here (although some translations render this as a past tense; cf. NEB, NIV). The psalmist expresses his confidence that God will respond to his prayer. This mood of confidence seems premature (see vv. 3-4), but v. 1 probably reflects the psalmist’s attitude at the end of the prayer (see vv. 13-20). Having opened with an affirmation of confidence, he then retraces how he gained confidence during his trial (see vv. 2-12).
[77:2] 2800 tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.
[77:2] 2801 tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.
[77:2] 2802 tn Or “my soul.” 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).
[77:3] 2803 tn Heb “I will remember God and I will groan, I will reflect and my spirit will grow faint.” The first three verbs are cohortatives, the last a perfect with vav (ו) consecutive. The psalmist’s statement in v. 4 could be understood as concurrent with v. 1, or, more likely, as a quotation of what he had said earlier as he prayed to God (see v. 2). The words “I said” are supplied in the translation at the beginning of the verse to reflect this interpretation (see v. 10).
[77:4] 2804 tn Heb “you held fast the guards of my eyes.” The “guards of the eyes” apparently refers to his eyelids. The psalmist seems to be saying that God would not bring him relief, which would have allowed him to shut his eyes and get some sleep (see v. 2).
[77:4] 2805 tn The imperfect is used in the second clause to emphasize that this was an ongoing condition in the past.
[77:5] 2806 tn Heb “the years of antiquity.”
[77:6] 2807 tn Heb “I will remember my song in the night, with my heart I will reflect. And my spirit searched.” As in v. 4, the words of v. 6a are understood as what the psalmist said earlier. Consequently the words “I said” are supplied in the translation for clarification (see v. 10). The prefixed verbal form with vav (ו) consecutive at the beginning of the final line is taken as sequential to the perfect “I thought” in v. 6.
[77:7] 2808 tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.
[77:8] 2809 tn Heb “word,” which may refer here to God’s word of promise (note the reference to “loyal love” in the preceding line).
[77:10] 2810 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.
[77:10] 2811 tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shÿnot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.
[77:11] 2812 tn Heb “yes, I will remember from old your wonders.”
[77:11] sn The psalmist refuses to allow skepticism to win out. God has revealed himself to his people in tangible, incontrovertible ways in the past and the psalmist vows to remember the historical record as a source of hope for the future.
[77:13] 2813 sn Verses 13-20 are the content of the psalmist’s reflection (see vv. 11-12). As he thought about God’s work in Israel’s past, he reached the place where he could confidently cry out for God’s help (see v. 1).
[77:13] 2814 tn Heb “O God, in holiness [is] your way.” God’s “way” here refers to his actions. “Holiness” is used here in the sense of “set apart, unique,” rather than in a moral/ethical sense. As the next line and the next verse emphasize, God’s deeds are incomparable and set him apart as the one true God.
[77:13] 2815 tn Heb “Who [is] a great god like God?” The rhetorical question assumes the answer, “No one!”
[77:15] 2816 tn Or “redeemed.”
[77:15] 2817 tn Heb “with [your] arm.”
[77:16] 2818 tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.
[77:16] 2819 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:16] 2820 tn The words “of the sea” are supplied in the translation for stylistic reasons.
[77:16] 2821 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:17] 2823 tn Heb “a sound the clouds gave.”
[77:17] 2824 tn The lightning accompanying the storm is portrayed as the
[77:18] 2825 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:18] sn Verses 16-18 depict the
[77:19] 2826 tn Heb “in the sea [was] your way.”
[77:19] 2827 tn Heb “and your paths [were] in the mighty waters.”
[77:19] 2828 tn Heb “and your footprints were not known.”
[78:1] 2829 sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.
[78:1] 2830 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 74.
[78:1] 2831 tn Heb “Turn your ear to the words of my mouth.”
[78:2] 2832 tn Heb “I will open with a wise saying my mouth, I will utter insightful sayings from long ago.” Elsewhere the Hebrew word pair חִידָה+מָשָׁל (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4).
[78:3] 2834 tn Heb “fathers” (also in vv. 5, 8, 12, 57).
[78:4] 2835 tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).
[78:4] 2836 tn Heb “to a following generation telling the praises of the
[78:5] 2837 tn The Hebrew noun עֵדוּת (’edut) refers here to God’s command that the older generation teach their children about God’s mighty deeds in the nation’s history (see Exod 10:2; Deut 4:9; 6:20-25).
[78:5] 2838 tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the
[78:6] 2839 tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”
[78:8] 2841 tn Heb “a generation that did not make firm its heart and whose spirit was not faithful with God.” The expression “make firm the heart” means “to be committed, devoted” (see 1 Sam 7:3).
[78:9] 2842 tn Heb “the sons of Ephraim.” Ephraim probably stands here by synecdoche (part for whole) for the northern kingdom of Israel.
[78:9] 2843 tn Heb “ones armed, shooters of bow.” It is possible that the term נוֹשְׁקֵי (noshÿqey, “ones armed [with]”) is an interpretive gloss for the rare רוֹמֵי (romey, “shooters of”; on the latter see BDB 941 s.v. I רָמָה). The phrase נוֹשְׁקֵי קֶשֶׁת (noshÿqey qeshet, “ones armed with a bow”) appears in 1 Chr 12:2; 2 Chr 17:17.
[78:9] 2844 sn They retreated. This could refer to the northern tribes’ failure to conquer completely their allotted territory (see Judg 1), or it could refer generally to the typical consequence (military defeat) of their sin (see vv. 10-11).
[78:10] 2845 tn Heb “the covenant of God.”
[78:10] 2846 tn Heb “walk in.”
[78:11] 2847 tn Heb “his deeds.”
[78:12] 2848 sn The region of Zoan was located in the Egyptian delta, where the enslaved Israelites lived (see Num 13:22; Isa 19:11, 13; 30:4; Ezek 30:14).
[78:15] 2849 tn Heb “and caused them to drink, like the depths, abundantly.”
[78:17] 2850 tn Heb “rebelling [against] the Most High.”
[78:18] 2851 tn Heb “and they tested God in their heart.” The “heart” is viewed here as the center of their volition.
[78:19] 2852 tn Heb “they spoke against God, they said.”
[78:19] 2853 tn Heb “to arrange a table [for food].”
[78:21] 2855 tn Heb “therefore.”
[78:21] 2856 tn Heb “and also anger went up.”
[78:22] 2857 tn Heb “and they did not trust his deliverance.”
[78:24] 2858 sn Manna was apparently shaped like a seed (Exod 16:31), perhaps explaining why it is here compared to grain.
[78:25] 2859 sn Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV).
[78:25] 2860 tn Heb “provision he sent to them to satisfaction.”
[78:27] 2861 tn Heb “and like the sand of the seas winged birds.”
[78:29] 2862 tn Heb “and they ate and were very satisfied.”
[78:30] 2863 tn Heb “they were not separated from their desire.”
[78:32] 2864 tn Heb “and did not believe in his amazing deeds.”
[78:33] 2865 tn Heb “and he ended in vanity their days.”
[78:33] 2866 tn Heb “and their years in terror.”
[78:34] 2867 tn Or “killed them,” that is, killed large numbers of them.
[78:34] 2868 tn Heb “they sought him.”
[78:35] 2869 tn Heb “my high rocky summit.”
[78:35] 2870 tn Heb “and [that] God Most High [was] their redeemer.”
[78:36] 2871 tn Heb “with their mouth.”
[78:36] 2872 tn Heb “and with their tongue they lied to him.”
[78:37] 2873 tn Heb “and their heart was not firm with him.”
[78:38] 2874 tn One could translate v. 38 in the past tense (“he was compassionate…forgave sin and did not destroy…held back his anger, and did not stir up his fury”), but the imperfect verbal forms are probably best understood as generalizing. Verse 38 steps back briefly from the narrational summary of Israel’s history and lays the theological basis for v. 39, which focuses on God’s mercy toward sinful Israel.
[78:39] 2875 tn The prefixed verbal form with vav (ו) consecutive signals a return to the narrative.
[78:39] 2876 tn Heb “and he remembered that they [were] flesh, a wind [that] goes and does not return.”
[78:40] 2877 tn Or “caused him pain.”
[78:41] 2878 tn Heb “and they returned and tested God.” The Hebrew verb שׁוּב (shuv, “to return”) is used here in an adverbial sense to indicate that an earlier action was repeated.
[78:41] 2879 tn Or “wounded, hurt.” The verb occurs only here in the OT.
[78:41] 2880 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the
[78:42] 2881 tn Heb “his hand,” symbolizing his saving activity and strength, as the next line makes clear.
[78:42] 2882 tn Heb “[the] day [in] which he ransomed them from [the] enemy.”
[78:43] 2883 tn Or “signs” (see Ps 65:8).
[78:43] 2884 tn Or “portents, omens” (see Ps 71:7). The Egyptian plagues are referred to here (see vv. 44-51).
[78:45] 2885 tn Heb “and he sent an insect swarm against them and it devoured them.”
[78:45] 2886 tn Heb “and a swarm of frogs and it destroyed them.”
[78:48] 2887 tn Heb “and he turned over to the hail their cattle.”
[78:48] 2888 tn Heb “and their livestock to the flames.” “Flames” here refer to the lightning bolts that accompanied the storm.
[78:49] 2889 tn Heb “he sent against them the rage of his anger.” The phrase “rage of his anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. 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.
[78:49] 2890 tn Heb “fury and indignation and trouble, a sending of messengers of disaster.”
[78:50] 2891 tn Heb “he leveled a path for his anger.” There were no obstacles to impede its progress; it moved swiftly and destructively.
[78:50] 2892 tn Or perhaps “[the] plague.”
[78:51] 2893 tn Heb “the beginning of strength.” If retained, the plural form אוֹנִים (’onim, “strength”) probably indicates degree (“great strength”), but many ancient witnesses read “their strength,” which presupposes an emendation to אֹנָם (’onam; singular form of the noun with third masculine plural pronominal suffix).
[78:54] 2894 tn Heb “this mountain.” The whole land of Canaan seems to be referred to here. In Exod 15:17 the promised land is called the “mountain of your [i.e., God’s] inheritance.”
[78:54] 2895 tn The “right hand” here symbolizes God’s military strength (see v. 55).
[78:55] 2896 tn Heb “he caused to fall [to] them with a measuring line an inheritance.”
[78:55] 2897 tn Heb “and caused the tribes of Israel to settle down in their tents.”
[78:56] 2898 tn Or “tested and rebelled against.”
[78:56] 2899 tn Heb “God, the Most High.”
[78:56] 2901 tn Heb “his testimonies” (see Ps 25:10).
[78:57] 2902 tn Heb “they turned back.”
[78:57] 2903 tn Or “acted treacherously like.”
[78:57] 2904 tn Heb “they turned aside like a deceitful bow.”
[78:58] 2905 tn Traditionally, “high places.”
[78:60] 2906 tn Or “rejected.”
[78:61] 2907 tn Heb “and he gave to captivity his strength.” The expression “his strength” refers metonymically to the ark of the covenant, which was housed in the tabernacle at Shiloh.
[78:61] 2908 tn Heb “and his splendor into the hand of an enemy.” The expression “his splendor” also refers metonymically to the ark of the covenant.
[78:61] 2909 sn Verses 60-61 refer to the Philistines’ capture of the ark in the days of Eli (1 Sam 4:1-11).
[78:62] 2910 tn Heb “his inheritance.”
[78:63] 2911 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).
[78:63] 2912 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).
[78:63] 2913 tn Heb “were not praised,” that is, in wedding songs. The young men died in masses, leaving no husbands for the young women.
[78:64] 2914 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).
[78:64] 2915 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).
[78:64] 2916 sn Because of the invading army and the ensuing panic, the priests’ widows had no time to carry out the normal mourning rites.
[78:65] 2917 tn Heb “and the master awoke like one sleeping.” The
[78:65] 2918 tn Heb “like a warrior overcome with wine.” The Hebrew verb רוּן (run, “overcome”) occurs only here in the OT. The phrase “overcome with wine” could picture a drunken warrior controlled by his emotions and passions (as in the present translation), or it could refer to a warrior who awakes from a drunken stupor.
[78:66] 2919 tn Heb “a permanent reproach he made them.”
[78:69] 2920 tc Heb “and he built like the exalting [ones] his sanctuary.” The phrase כְּמוֹ־רָמִים (kÿmo-ramim, “like the exalting [ones]”) is a poetic form of the comparative preposition followed by a participial form of the verb רוּם (rum, “be exalted”). The text should be emended to כִּמְרֹמִים (kimromim, “like the [heavenly] heights”). See Ps 148:1, where “heights” refers to the heavens above.
[78:69] 2921 tn Heb “like the earth, [which] he established permanently.” The feminine singular suffix on the Hebrew verb יָסַד (yasad, “to establish”) refers to the grammatically feminine noun “earth.”
[78:71] 2922 tn Heb “from after the ewes he brought him.”
[78:71] 2923 tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”
[78:72] 2924 tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.
[78:72] 2925 tn Heb “and he shepherded them according to the integrity of his heart.”
[78:72] 2926 tn Heb “and with the understanding of his hands he led them.”
[79:1] 2927 sn Psalm 79. The author laments how the invading nations have destroyed the temple and city of Jerusalem. He asks God to forgive his people and to pour out his vengeance on those who have mistreated them.
[79:1] 2929 tn Heb “have come into your inheritance.”
[79:1] 2930 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[79:2] 2931 tn Heb “[as] food for the birds of the sky.”
[79:3] 2932 tn Heb “they have poured out their blood like water, all around Jerusalem, and there is no one burying.”
[79:4] 2933 tn Heb “an [object of] taunting and [of] mockery to those around us.” See Ps 44:13.
[79:5] 2934 tn Heb “How long, O
[79:5] 2935 tn Or “jealous anger.”
[79:6] 2936 tn Heb “which do not know you.” Here the Hebrew term “know” means “acknowledge the authority of.”
[79:6] 2937 sn The kingdoms that do not pray to you. The people of these kingdoms pray to other gods, not the Lord, because they do not recognize his authority over them.
[79:8] 2938 tn Heb “do not remember against us sins, former.” Some understand “former” as an attributive adjective modifying sins, “former [i.e., chronologically prior] sins” (see BDB 911 s.v. רִאשׁוֹן). The present translation assumes that ראשׁנים (“former”) here refers to those who lived formerly, that is, the people’s ancestors (see Lam 5:7). The word is used in this way in Lev 26:45; Deut 19:14 and Eccl 1:11.
[79:8] 2939 tn Heb “may your compassion quickly confront us.” The prefixed verbal form is understood as a jussive, indicating a tone of prayer.
[79:8] 2940 tn Heb “for we are very low.”
[79:9] 2941 tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.
[79:9] 2942 tn Heb “your name.”
[79:10] 2943 tn Heb “may it be known among the nations, to our eyes, the vengeance of the shed blood of your servants.”
[79:11] 2944 tn Heb “may the painful cry of the prisoner come before you.”
[79:11] 2945 tn Heb “according to the greatness of your arm leave the sons of death.” God’s “arm” here symbolizes his strength to deliver. The verbal form הוֹתֵר (hoter) is a Hiphil imperative from יָתַר (yatar, “to remain; to be left over”). Here it must mean “to leave over; to preserve.” However, it is preferable to emend the form to הַתֵּר (hatter), a Hiphil imperative from נָתַר (natar, “be free”). The Hiphil form is used in Ps 105:20 of Pharaoh freeing Joseph from prison. The phrase “sons of death” (see also Ps 102:21) is idiomatic for those condemned to die.
[79:12] 2946 tn Heb “Return to our neighbors sevenfold into their lap.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of the Hebrew phrase שִׁבְעָתַיִם (shiv’atayim, “seven times”) see Gen 4:15, 24; Ps 12:6; Prov 6:31; Isa 30:26.
[79:12] 2947 tn Heb “their reproach with which they reproached you, O Lord.”
[79:13] 2948 tn Or (hyperbolically) “will thank you forever.”
[79:13] 2949 tn Heb “to a generation and a generation we will report your praise.” Here “praise” stands by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.
[80:1] 2950 sn Psalm 80. The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.
[80:1] 2951 tn The Hebrew expression shushan-eduth means “lily of the testimony.” It may refer to a particular music style or to a tune title. See the superscription to Ps 60.
[80:1] 2952 sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
[80:1] 2953 tn Heb “shine forth.”
[80:1] sn Reveal your splendor. The psalmist may allude to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.
[80:2] 2954 tn Heb “stir up”; “arouse.”
[80:2] 2955 tn Heb “come for our deliverance.”
[80:3] 2956 tn The idiom “cause your face to shine” 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; 44:3; 67:1; 89:15; Dan 9:17).
[80:3] 2957 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
[80:4] 2958 tn Heb “
[80:4] 2959 tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition -בְּ (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.
[80:5] 2960 tn Heb “you have fed them the food of tears.”
[80:5] 2961 tn Heb “[by] the third part [of a measure].” The Hebrew term שָׁלִישׁ (shalish, “third part [of a measure]”) occurs only here and in Isa 40:12.
[80:6] 2962 tn Heb “you have made us an object of contention to our neighbors.”
[80:7] 2963 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.
[80:7] 2964 tn The idiom “cause your face to shine” 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; 44:3; 67:1; 89:15; Dan 9:17).
[80:7] 2965 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
[80:8] 2966 sn The vine is here a metaphor for Israel (see Ezek 17:6-10; Hos 10:1).
[80:9] 2967 tn Heb “you cleared away before it.”
[80:9] 2968 tn Heb “and it took root [with] its roots.”
[80:10] 2969 tn Heb “cedars of God.” The divine name אֵל (’al, “God”) is here used in an idiomatic manner to indicate the superlative.
[80:11] 2970 tn Heb “to [the] sea.” The “sea” refers here to the Mediterranean Sea.
[80:11] 2971 tn Heb “to [the] river.” The “river” is the Euphrates River in Mesopotamia. Israel expanded both to the west and to the east.
[80:12] 2972 sn The protective walls of the metaphorical vineyard are in view here (see Isa 5:5).
[80:12] 2973 tn Heb “pluck it.”
[80:13] 2974 tn The Hebrew verb כִּרְסֵם (kirsem, “to eat away; to ruin”) occurs only here in the OT.
[80:13] 2975 tn The precise referent of the Hebrew word translated “insects,” which occurs only here and in Ps 50:11, is uncertain. Aramaic, Arabic, and Akkadian cognates refer to insects, such as locusts or crickets.
[80:14] 2976 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction.
[80:15] 2977 tn The Hebrew noun occurs only here in the OT. HALOT 483 s.v. III כֵּן emends the form to כַּנָּהּ (kannah, “its shoot”).
[80:15] 2978 tn Heb “and upon a son you strengthened for yourself.” In this context, where the extended metaphor of the vine dominates, בֵּן (ben, “son”) probably refers to the shoots that grow from the vine. Cf. Gen 49:22.
[80:16] 2979 tn Heb “burned with fire.”
[80:16] 2980 tn Heb “because of the rebuke of your face they perish.”
[80:17] 2981 tn Heb “may your hand be upon the man of your right hand.” The referent of the otherwise unattested phrase “man of your right hand,” is unclear. It may refer to the nation collectively as a man. (See the note on the word “yourself” in v. 17b.)
[80:17] 2982 tn Heb “upon the son of man you strengthened for yourself.” In its only other use in the Book of Psalms, the phrase “son of man” refers to the human race in general (see Ps 8:4). Here the phrase may refer to the nation collectively as a man. Note the use of the statement “you strengthened for yourself” both here and in v. 15, where the “son” (i.e., the branch of the vine) refers to Israel.
[80:18] 2983 tn Heb “and in your name we will call.”
[80:19] 2984 tn Heb “O
[80:19] 2985 tn The idiom “cause your face to shine” 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; 44:3; 67:1; 89:15; Dan 9:17).
[80:19] 2986 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
[81:1] 2987 sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.
[81:1] 2988 tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.
[81:3] 2990 tn Heb “at the new moon.”
[81:3] sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.
[81:3] 2991 tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (kese’, “full moon”).
[81:3] sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.
[81:4] 2992 tn Heb “because a statute for Israel [is] it.”
[81:5] 2993 tn Heb “in his going out against the land of Egypt.” This apparently refers to the general time period of Israel’s exodus from Egypt. The LXX reads, “from Egypt,” in which case “Joseph” (see the preceding line) would be the subject of the verb, “when he [Joseph = Israel] left Egypt.”
[81:5] 2994 tn Heb “a lip I did not know, I heard.” Here the term “lip” probably stands for speech or a voice. Apparently the psalmist speaks here and refers to God’s voice, whose speech is recorded in the following verses.
[81:6] 2995 tn The words “It said” are not included in the Hebrew text. They are supplied in the translation for clarification.
[81:6] 2996 sn I removed the burden. The Lord speaks metaphorically of how he delivered his people from Egyptian bondage. The reference to a basket/burden probably alludes to the hard labor of the Israelites in Egypt, where they had to carry loads of bricks (see Exod 1:14).
[81:7] 2997 tn Heb “I answered you in the hidden place of thunder.” This may allude to God’s self-revelation at Mount Sinai, where he appeared in a dark cloud accompanied by thunder (see Exod 19:16).
[81:7] 2998 sn The name Meribah means “strife.” Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
[81:8] 2999 tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the
[81:8] 3000 tn Or perhaps “command.”
[81:8] 3001 tn The Hebrew particle אִם (“if”) and following prefixed verbal form here express a wish (GKC 321 §109.b). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
[81:9] 3002 tn The imperfect verbal forms in v. 9 have a modal function, expressing what is obligatory.
[81:9] 3003 tn Heb “different”; “illicit.”
[81:11] 3004 tn Heb “did not listen to my voice.”
[81:11] 3005 tn The Hebrew expression אָבָה לִי (’avah liy) means “submit to me” (see Deut 13:8).
[81:12] 3006 tn Heb “and I sent him away in the stubbornness of their heart.”
[81:12] 3007 tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).
[81:13] 3008 tn Heb “if only my people were listening to me.” The Hebrew particle לוּ (lu, “if not”) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).
[81:13] 3009 tn Heb “[and if only] Israel would walk in my ways.”
[81:14] 3010 tn Heb “turn my hand against.” The idiom “turn the hand against” has the nuance of “strike with the hand, attack” (see Isa 1:25; Ezek 38:12; Amos 1:8; Zech 13:7).
[81:15] 3011 tn “Those who hate the
[81:15] 3012 tn See Deut 33:29; Ps 66:3 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.
[81:15] 3013 tc Heb “and may their time be forever.” The Hebrew term עִתָּם (’ittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the
[81:15] tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.
[81:16] 3014 tn Heb “and he fed him from the best of the wheat.” The Hebrew text has a third person form of the preterite with a vav (ו) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13-14. The third masculine singular pronominal suffix refers to Israel, as in v. 6.
[81:16] sn I would feed. After the parenthetical “curse” in v. 15, the Lord’s speech continues here.
[81:16] 3015 tn Heb “you.” The second person singular pronominal suffix refers to Israel, as in vv. 7-10.
[81:16] 3016 sn The language in this verse, particularly the references to wheat and honey, is reminiscent of Deut 32:13-14.
[82:1] 3017 sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.
[82:1] 3018 tn Or “presides over.”
[82:1] 3019 tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.
[82:1] 3020 sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).
[82:1] 3021 sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).
[82:2] 3022 tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).
[82:2] 3023 tn Heb “and the face of the wicked lift up.”
[82:3] 3024 tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
[82:5] 3026 sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.
[82:5] 3027 tn Heb “walk.” The Hitpael stem indicates iterative action, picturing these ignorant “judges” as stumbling around in the darkness.
[82:5] 3028 sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble).
[82:6] 3030 sn Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El (see v. 1, as well as Isa 14:13).
[82:7] 3031 tn Heb “men.” The point in the context is mortality, however, not maleness.
[82:7] sn You will die like mortals. For the concept of a god losing immortality and dying, see Isa 14:12-15, which alludes to a pagan myth in which the petty god “Shining One, son of the Dawn,” is hurled into Sheol for his hubris.
[82:7] 3032 tn Heb “like one of the rulers.” The comparison does not necessarily imply that they are not rulers. The expression “like one of” can sometimes mean “as one of” (Gen 49:16; Obad 11) or “as any other of” (Judg 16:7, 11).
[82:8] 3033 tn The translation assumes that the Qal of נָחַל (nakhal) here means “to own; to possess,” and that the imperfect emphasizes a general truth. Another option is to translate the verb as future, “for you will take possession of all the nations” (cf. NIV “all the nations are your inheritance”).
[83:1] 3034 sn Psalm 83. The psalmist asks God to deliver Israel from the attacks of foreign nations. Recalling how God defeated Israel’s enemies in the days of Deborah and Gideon, he prays that the hostile nations would be humiliated.
[83:1] 3035 tn Heb “do not be deaf.”
[83:2] 3036 tn Heb “lift up [their] head[s].” The phrase “lift up [the] head” here means “to threaten; to be hostile,” as in Judg 8:28.
[83:3] 3037 tn Heb “they make crafty a plot.”
[83:3] 3038 tn Heb “and consult together against.”
[83:3] 3039 tn The passive participle of the Hebrew verb צָפַן (tsafan, “to hide”) is used here in the sense of “treasured; cherished.”
[83:4] 3040 tn Heb “we will cause them to disappear from [being] a nation.”
[83:5] 3042 tn Heb “they consult [with] a heart together.”
[83:5] 3043 tn Heb “cut a covenant.”
[83:6] 3044 tn The words “it includes” are supplied in the translation for stylistic reasons.
[83:6] 3045 sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.
[83:7] 3046 sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל; HALOT 174 s.v. גְּבַל).
[83:7] 3047 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[83:8] 3048 tn Heb “they are an arm for the sons of Lot.” The “arm” is here a symbol of military might.
[83:8] sn The descendants of Lot were the Moabites and Ammonites.
[83:9] 3049 tn Heb “do to them like Midian.”
[83:9] 3050 sn The psalmist alludes here to Gideon’s victory over the Midianites (see Judg 7-8) and to Barak’s victory over Jabin’s army, which was led by his general Sisera (Judg 4-5).
[83:10] 3051 sn Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas, 46, 54.) Because Sisera and Jabin are mentioned in v. 9b, many understand them to be the subject of the verbs in v. 10, though they relate v. 10 to Gideon’s victory, which is referred to in v. 9a, 11. (See, for example, Y. Aharoni, The Land of the Bible, 263.)
[83:10] 3052 tn Heb “they were manure.” In addition to this passage, corpses are compared to manure in 2 Kgs 9:37; Jer 8:2; 9:21; 16:4; 25:33.
[83:11] 3053 sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24-25).
[83:11] 3054 sn Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them (Judg 8:1-21).
[83:12] 3055 tn The translation assumes that “Zebah and Zalmunna” are the antecedents of the relative pronoun (“who [said]”). Another option is to take “their nobles…all their rulers” as the antecedent and to translate, “those who say.”
[83:12] 3056 tn Heb “let’s take possession for ourselves.”
[83:13] 3057 tn Or “tumbleweed.” The Hebrew noun גַּלְגַּל (galgal) refers to a “wheel” or, metaphorically, to a whirling wind (see Ps 77:18). If taken in the latter sense here, one could understand the term as a metonymical reference to dust blown by a whirlwind (cf. NRSV “like whirling dust”). However, HALOT 190 s.v. II גַּלְגַּל understands the noun as a homonym referring to a “dead thistle” here and in Isa 17:13. The parallel line, which refers to קַשׁ (qash, “chaff”), favors this interpretation.
[83:14] 3059 sn The imagery of fire and flames suggests unrelenting, destructive judgment.
[83:15] 3060 tn The two imperfect verbal forms in v. 15 express the psalmist’s wish or prayer.
[83:16] 3062 tn After the preceding imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose or result (“then they will seek”).
[83:16] 3063 tn Heb “your name,” which stands here for God’s person.
[83:17] 3064 tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (’adey-’ad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.
[83:17] 3065 tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.
[83:18] 3066 tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.
[83:18] 3067 tn Heb “that you, your name [is] the
[83:18] 3068 tn Traditionally “the Most High.”
[84:1] 3069 sn Psalm 84. The psalmist expresses his desire to be in God’s presence in the Jerusalem temple, for the Lord is the protector of his people.
[84:1] 3070 tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument.
[84:1] 3071 tn Or “your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the
[84:1] 3072 tn Traditionally, “
[84:2] 3073 tn Heb “my soul longs, it even pines for.”
[84:2] 3074 tn Heb “the courts of the
[84:2] 3075 tn Heb “my flesh,” which stands for his whole person and being.
[84:3] 3076 tn The word translated “swallow” occurs only here and in Prov 26:2.
[84:3] 3077 tn Heb “even a bird finds a home, and a swallow a nest for herself, [in] which she places her young.”
[84:3] sn The psalmist here romanticizes the temple as a place of refuge and safety. As he thinks of the birds nesting near its roof, he envisions them finding protection in God’s presence.
[84:4] 3078 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 12 and Pss 1:1; 2:12; 34:9; 41:1; 65:4; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[84:5] 3079 tn Heb “[Oh] the happiness [of] the man.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here was certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to in v. 5a is representative of followers of God, as the use of plural forms in vv. 5b-7 indicates.
[84:5] 3080 tn Heb “roads [are] in their heart[s].” The roads are here those that lead to Zion (see v. 7).
[84:6] 3081 tn The translation assumes that the Hebrew phrase עֵמֶק הַבָּכָא (’emeq habbakha’) is the name of an otherwise unknown arid valley through which pilgrims to Jerusalem passed. The term בָּכָא (bakha’) may be the name of a particular type of plant or shrub that grew in this valley. O. Borowski (Agriculture in Iron Age Israel, 130) suggests it is the black mulberry. Some take the phrase as purely metaphorical and relate בָּכָא to the root בָּכָה (bakhah, “to weep”). In this case one might translate, “the valley of weeping” or “the valley of affliction.”
[84:6] 3082 tc The MT reads “a spring they make it,” but this makes little sense. Many medieval Hebrew
[84:6] 3083 tn This rare word may refer to the early (or autumn) rains (see Joel 2:23).
[84:6] 3084 tc The MT reads בְּרָכוֹת (bÿrakhot, “blessings”) but the preceding reference to a “spring” favors an emendation to בְּרֵכוֹת (bÿrekhot, “pools”).
[84:6] sn Pools of water. Because water is so necessary for life, it makes an apt symbol for divine favor and blessing. As the pilgrims traveled to Jerusalem, God provided for their physical needs and gave them a token of his favor and of the blessings awaiting them at the temple.
[84:7] 3085 tn Heb “they go from strength to strength.” The phrase “from strength to strength” occurs only here in the OT. With a verb of motion, the expression “from [common noun] to [same common noun]” normally suggests movement from one point to another or through successive points (see Num 36:7; 1 Chr 16:20; 17:5; Ps 105:13; Jer 25:32). Ps 84:7 may be emphasizing that the pilgrims move successively from one “place of strength” to another as they travel toward Jerusalem. All along the way they find adequate provisions and renewed energy for the trip.
[84:7] 3086 tn The psalmist returns to the singular (see v. 5a), which he uses in either a representative or distributive (“each one” ) sense.
[84:8] 3087 tn Heb “
[84:9] 3088 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “your anointed one” here and with “our king” in Ps 89:18.
[84:9] 3089 tn Heb “look [on] the face of your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 89:38, 51; 132:10, 17).
[84:10] 3091 tn Heb “better is a day in your courts than a thousand [spent elsewhere].”
[84:10] 3092 tn Heb “I choose being at the entrance of the house of my God over living in the tents of the wicked.” The verb סָפַף (safaf) appears only here in the OT; it is derived from the noun סַף (saf, “threshold”). Traditionally some have interpreted this as a reference to being a doorkeeper at the temple, though some understand it to mean “lie as a beggar at the entrance to the temple” (see HALOT 765 s.v. ספף).
[84:10] 3093 tn The verb דּוּר (dur, “to live”) occurs only here in the OT.
[84:11] 3094 tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.
[84:11] 3096 tn Heb “he does not withhold good to those walking in integrity.”
[84:12] 3097 tn Traditionally “
[84:12] 3098 tn Heb “[Oh] the happiness [of] the man [who] trusts in you.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to here is representative of all followers of God, as the use of the plural form in v. 12b indicates.
[85:1] 3099 sn Psalm 85. God’s people recall how he forgave their sins in the past, pray that he might now restore them to his favor, and anticipate renewed blessings.
[85:1] 3100 tn Heb “you turned with a turning [toward] Jacob.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv). See Pss 14:7; 53:6.
[85:2] 3101 tn Heb “lifted up.”
[85:2] 3102 tn Heb “covered over.”
[85:3] 3103 tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. 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. See Pss 69:24; 78:49.
[85:4] 3104 tn Heb “break your displeasure with us.” Some prefer to emend הָפֵר (hafer, “break”) to הָסֵר (haser, “turn aside”).
[85:5] 3105 tn Heb “Will your anger stretch to a generation and a generation?”
[85:8] 3106 sn I will listen. Having asked for the Lord’s favor, the psalmist (who here represents the nation) anticipates a divine word of assurance.
[85:8] 3107 tn Heb “speak.” The idiom “speak peace” refers to establishing or maintaining peaceful relations with someone (see Gen 37:4; Zech 9:10; cf. Ps 122:8).
[85:8] 3108 tn Heb “to his people and to his faithful followers.” The translation assumes that “his people” and “his faithful followers” are viewed as identical here.
[85:8] 3109 tn Or “yet let them not.” After the negative particle אֵל (’el), the prefixed verbal form is jussive, indicating the speaker’s desire or wish.
[85:9] 3110 tn Heb “certainly his deliverance [is] near to those who fear him.”
[85:9] 3111 tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.
[85:10] 3112 tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.
[85:10] 3113 sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.
[85:11] 3114 sn The psalmist already sees undeniable signs of God’s faithfulness and expects deliverance to arrive soon.
[85:12] 3115 tn Heb “what is good.”
[85:12] 3116 tn Both “bestow” and “yield” translate the same Hebrew verb (נָתַן, natan). The repetition of the word emphasizes that agricultural prosperity is the direct result of divine blessing.
[85:13] 3118 tn Or “will prepare.”
[85:13] 3119 tn Heb “and it prepares for a way his footsteps.” Some suggest emending וְיָשֵׂם (vÿyasem, “and prepares”) to וְשָׁלוֹם (vÿshalom, “and peace”) since “deliverance” and “peace” are closely related earlier in v. 13. This could be translated, “and peace [goes ahead, making] a pathway for his footsteps” (cf. NEB).
[86:1] 3120 sn Psalm 86. The psalmist appeals to God’s mercy as he asks for deliverance from his enemies.
[86:1] 3121 tn Heb “turn your ear.”
[86:3] 3123 tn Or “show me favor.”
[86:4] 3124 tn Heb “the soul of your servant.”
[86:4] 3125 tn Heb “I lift up my soul.”
[86:8] 3128 tn Heb “and there are none like your acts.”
[86:9] 3129 tn Or “bow down before you.”
[86:11] 3130 tn Heb “teach me your way.” The
[86:11] 3131 tn Heb “I will walk in your truth.” The
[86:11] 3132 tn Heb “Bind my heart to the fearing of your name.” The verb translated “bind” occurs only here in the Piel stem. It appears twice in the Qal, meaning “be joined” in both cases (Gen 49:6; Isa 14:20). To “fear” God’s name means to have a healthy respect for him which in turn motivates one to obey his commands (see Pss 61:5; 102:15).
[86:13] 3134 tn Heb “for your loyal love [is] great over me.”
[86:13] 3135 tn Or “for he will have delivered my life.” The verb form indicates a future perfect here.
[86:13] 3136 tn Or “lower Sheol.”
[86:14] 3137 tn Heb “rise up against me.”
[86:14] 3138 tn Or “assembly.”
[86:14] 3139 tn Heb “seek my life and do not set you before them.” See Ps 54:3.
[86:15] 3140 tn Heb “slow to anger.”
[86:15] 3141 tn Heb “and great of loyal love and faithfulness.”
[86:15] sn The psalmist’s confession of faith in this verse echoes Exod 34:6.
[86:16] 3142 tn Heb “the son of your female servant.” The phrase “son of a female servant” (see also Ps 116:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the
[86:17] 3143 tn Heb “Work with me a sign for good.” The expression “work a sign” also occurs in Judg 6:17.
[86:17] 3144 tn After the imperative in the preceding line (“work”), the prefixed verb forms with prefixed vav (ו) conjunctive indicate purpose or result.
[86:17] 3145 tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the
[87:1] 3146 sn Psalm 87. The psalmist celebrates the Lord’s presence in Zion and the special status of its citizens.
[87:1] 3147 tn Heb “his foundation [is] in the hills of holiness.” The expression “his foundation” refers here by metonymy to the
[87:3] 3148 tn Heb “glorious things are spoken about you.” The translation assumes this is a general reference to compliments paid to Zion by those who live within her walls and by those who live in the surrounding areas and lands. Another option is that this refers to a prophetic oracle about the city’s glorious future. In this case one could translate, “wonderful things are announced concerning you.”
[87:4] 3149 sn “Rahab,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7).
[87:4] 3150 tn Heb “to those who know me” (see Ps 36:10). Apparently the
[87:4] 3152 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[87:4] 3154 tn Heb “and this one was born there.” The words “It is said of them” are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand “there” as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands.
[87:5] 3155 tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (’amar), the preposition lamed (-לְ) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).
[87:5] 3156 tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.
[87:5] 3157 tn Traditionally “Most High.”
[87:5] 3158 tn Heb “and he makes her secure, the Most High.”
[87:6] 3159 tn Heb “the
[87:6] 3160 tn As noted in v. 4, the translation assumes a contrast between “there” (the various foreign lands) and “in her” (Zion). In contrast to foreigners, the citizens of Zion have special status because of their birthplace (v. 5). In this case vv. 4 and 6 form a structural frame around v. 5.
[87:7] 3161 tc Heb “and singers, like pipers, all my springs [are] in you.” The participial form חֹלְלִים (kholÿlim) appears to be from a denominative verb meaning “play the pipe,” though some derive the form from חוּל (khul, “dance”). In this case the duplicated lamed (ל) requires an emendation to מְחֹלְלִים (mÿkholÿlim, “a Polel form). The words are addressed to Zion. As it stands, the Hebrew text makes little, if any, sense. “Springs” are often taken here as a symbol of divine blessing and life”), but this reading does not relate to the preceding line in any apparent way. The present translation assumes an emendation of כָּל־מַעְיָנַי (kol-ma’yanay, “all my springs”) to כֻּלָּם עָנוּ (kullam ’anu, “all of them sing,” with the form עָנוּ being derived from עָנָה, ’anah, “sing”).
[88:1] 3162 sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.
[88:1] 3163 tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.
[88:1] 3164 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.
[88:1] 3165 tn Heb “O
[88:1] 3166 tn Heb “[by] day I cry out, in the night before you.”
[88:2] 3167 tn Heb “may my prayer come before you.” The prefixed verbal form is understood as a jussive, indicating the psalmist’s desire or prayer.
[88:2] 3168 tn Heb “turn your ear.”
[88:3] 3170 tn Heb “and my life approaches Sheol.”
[88:4] 3171 tn Heb “I am considered with.”
[88:4] 3172 tn Heb “the pit.” The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead.
[88:4] 3173 tn Heb “I am like a man [for whom] there is no help.”
[88:5] 3174 tn Heb “set free.”
[88:5] 3175 tn Heb “from your hand.”
[88:6] 3176 tn The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead. See v. 4.
[88:8] 3177 tn Heb “[I am] confined and I cannot go out.”
[88:9] 3178 tn Heb “I spread out my hands to you.” Spreading out the hands toward God 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). The words “in prayer” have been supplied in the translation to clarify this.
[88:10] 3179 tn Heb “Rephaim,” a term that refers to those who occupy the land of the dead (see Isa 14:9; 26:14, 19).
[88:11] 3180 tn Heb “in Abaddon,” a name for Sheol. The noun is derived from a verbal root meaning “to perish,” “to die.”
[88:12] 3182 tn Heb “darkness,” here a title for Sheol.
[88:12] 3183 tn Heb “forgetfulness.” The noun, which occurs only here in the OT, is derived from a verbal root meaning “to forget.”
[88:12] sn The rhetorical questions in vv. 10-12 expect the answer, “Of course not!”
[88:14] 3184 tn Heb “[why] do you hide your face from me?”
[88:15] 3185 tn Heb “and am dying from youth.”
[88:15] 3186 tn Heb “I carry your horrors [?].” The meaning of the Hebrew form אָפוּנָה (’afunah), which occurs only here in the OT, is unclear. It may be an adverb meaning “very much” (BDB 67 s.v.), though some prefer to emend the text to אָפוּגָה (’afugah, “I am numb”) from the verb פוּג (pug; see Pss 38:8; 77:2).
[88:16] 3187 tn Heb “passes over me.”
[88:17] 3188 tn Heb “they encircle me together.”
[88:18] 3189 tn Heb “you cause to be far from me friend and neighbor.”
[88:18] 3190 tn Heb “those known by me, darkness.”
[89:1] 3191 sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
[89:1] 3192 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 88.
[89:1] 3194 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
[89:2] 3196 sn You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14).
[89:3] 3197 tn The words “the
[89:4] 3198 tn Heb “forever I will establish your offspring.”
[89:4] 3199 tn Heb “and I will build to a generation and a generation your throne.”
[89:5] 3200 tn As the following context makes clear, the personified “heavens” here stand by metonymy for the angelic beings that surround God’s heavenly throne.
[89:5] 3201 tn Heb “in the assembly of the holy ones.” The phrase “holy ones” sometimes refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3), but here it refers to God’s heavenly assembly and the angels that surround his throne (see vv. 6-7).
[89:6] 3202 tn Heb “sons of gods”; or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the Hebrew text, it is likely that the final mem (ם) is actually enclitic rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8. The phrase בְנֵי אֵלִים (vÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 29:1. Since the “sons of gods/God” are here associated with “the assembly of the holy ones” and “council of the holy ones,” the heavenly assembly (comprised of so-called “angels” and other supernatural beings) appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is called “the sons of El.” The OT apparently uses the Canaanite phrase, applying it to the supernatural beings that surround the
[89:7] 3204 tn Heb “in the great assembly of the holy ones.”
[89:7] 3205 tn Or perhaps “feared by.”
[89:8] 3206 tn Traditionally “God of hosts.” The title here pictures the
[89:9] 3207 tn Heb “the majesty of the sea.”
[89:10] 3209 tn Heb “Rahab.” The name “Rahab” means “proud one.” Since it is sometimes used of Egypt (see Ps 87:4; Isa 30:7), the passage may allude to the exodus. However, the name is also used of the sea (or the mythological sea creature) which symbolizes the disruptive forces of the world that seek to replace order with chaos (see Job 9:13; 26:12). Isa 51:9 appears to combine the mythological and historical referents. The association of Rahab with the sea in Ps 89 (see v. 9) suggests that the name carries symbolic force in this context. In this case the passage may allude to creation (see vv. 11-12), when God overcame the great deep and brought order out of chaos.
[89:10] 3210 tn Heb “like one fatally wounded.”
[89:11] 3211 tn Heb “the world and its fullness, you established them.”
[89:12] 3212 sn Tabor and Hermon were two of the most prominent mountains in Palestine.
[89:13] 3213 sn The Lord’s arm, hand, and right hand all symbolize his activities, especially his exploits in war.
[89:13] 3214 tn Heb “is lifted up.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:42; 118:16).
[89:14] 3215 sn The Lord’s throne symbolizes his kingship.
[89:14] 3216 tn Heb “are in front of your face.” The idiom can mean “confront” (Ps 17:13) or “meet, enter the presence of” (Ps 95:2).
[89:15] 3217 tn Heb “who know the shout.” “Shout” here refers to the shouts of the
[89:15] 3218 tn Heb “in the light of your face they walk.” 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; 44:3; 67:1; 80:3, 7, 19; Dan 9:17).
[89:16] 3219 tn Heb “are lifted up.”
[89:17] 3220 tn Heb “for the splendor of their strength [is] you.”
[89:17] 3221 tn Heb “you lift up our horn,” or if one follows the marginal reading (Qere), “our horn is lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; 92:10; Lam 2:17).
[89:18] 3222 tn The phrase “our shield” refers metaphorically to the Davidic king, who, as God’s vice-regent, was the human protector of the people. Note the parallelism with “our king" here and with “your anointed one” in Ps 84:9.
[89:18] 3223 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the
[89:19] 3224 tn The pronoun “you” refers to the
[89:19] 3225 tc Many medieval
[89:19] 3226 tn Heb “I have placed help upon a warrior.”
[89:19] 3227 tn Or perhaps “a chosen one.”
[89:20] 3228 tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.
[89:21] 3229 tn Heb “with whom my hand will be firm.”
[89:22] 3230 tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.
[89:22] 3231 tn The translation understands the Hiphil of נָשַׁא (nasha’) in the sense of “act as a creditor.” This may allude to the practice of a conqueror forcing his subjects to pay tribute in exchange for “protection.” Another option is to take the verb from a homonymic verbal root meaning “to deceive,” “to trick.” Still another option is to emend the form to יִשָּׂא (yisa’), a Qal imperfect from נָאַשׂ (na’as, “rise up”) and to translate “an enemy will not rise up against him” (see M. Dahood, Psalms [AB], 2:317).
[89:22] 3232 tn Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The reference to a “son of violence” echoes the language of God’s promise to David in 2 Sam 7:10 (see also 1 Chr 17:9).
[89:24] 3233 tn Heb “and my faithfulness and my loyal love [will be] with him.”
[89:24] 3234 tn Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 92:10; Lam 2:17).
[89:25] 3235 tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4).
[89:26] 3236 sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[89:26] 3237 tn Heb “the rocky summit of my deliverance.”
[89:27] 3238 sn The firstborn son typically had special status and received special privileges.
[89:28] 3239 tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”
[89:29] 3240 tn Heb “and I will set in place forever his offspring.”
[89:29] 3241 tn Heb “and his throne like the days of the heavens.”
[89:31] 3242 tn Or “desecrate.”
[89:32] 3243 tn Heb “I will punish with a club their rebellion.”
[89:32] sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).
[89:32] 3244 tn Heb “with blows their sin.”
[89:33] 3245 tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.
[89:33] 3246 tn Heb “and I will not deal falsely with my faithfulness.”
[89:34] 3247 tn Or “desecrate.”
[89:34] 3248 tn Heb “and what proceeds out of my lips I will not alter.”
[89:36] 3250 tn Heb “his offspring forever will be.”
[89:36] 3251 tn Heb “and his throne like the sun before me.”
[89:37] 3252 tn Heb “like the moon it will be established forever.”
[89:37] 3253 tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.
[89:38] 3254 tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.
[89:38] 3255 tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).
[89:39] 3256 tn The Hebrew verb appears only here and in Lam 2:7.
[89:39] 3257 tn Heb “the covenant of your servant.”
[89:39] 3258 tn Heb “you dishonor [or “desecrate”] on the ground his crown.”
[89:40] 3259 tn The king here represents the land and cities over which he rules.
[89:41] 3260 tn Heb “all the passersby on the road.”
[89:42] 3261 tn Heb “you have lifted up the right hand of his adversaries.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:13; 118:16).
[89:43] 3262 tn The perfect verbal form predominates in vv. 38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes.
[89:43] 3263 tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (’akhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was corrupted to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.
[89:43] 3264 tn Heb “and you have not caused him to stand in the battle.”
[89:44] 3265 tc The Hebrew text appears to read, “you have brought to an end from his splendor,” but the form מִטְּהָרוֹ (mittÿharo) should be slightly emended (the daghesh should be removed from the tet [ת]) and read simply “his splendor” (the initial mem [מ] is not the preposition, but a nominal prefix).
[89:44] 3266 tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.
[89:45] 3267 tn Heb “the days of his youth” (see as well Job 33:25).
[89:46] 3268 tn Heb “How long, O
[89:47] 3269 tn Heb “remember me, what is [my] lifespan.” The Hebrew term חֶלֶד (kheled) is also used of one’s lifespan in Ps 39:5. Because the Hebrew text is so awkward here, some prefer to emend it to read מֶה חָדֵל אָנִי (meh khadel ’aniy, “[remember] how transient [that is, “short-lived”] I am”; see Ps 39:4).
[89:47] 3270 tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavah) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48).
[89:48] 3271 tn Heb “Who [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?” The rhetorical question anticipates the answer, “No one!”
[89:49] 3272 sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.
[89:49] 3273 tc Many medieval Hebrew
[89:49] 3274 tn Heb “[which] you swore on oath to David by your faithfulness.”
[89:50] 3275 tc Many medieval Hebrew
[89:50] 3276 tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew
[89:50] 3277 tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rivey, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).
[89:51] 3278 tn Heb “[by] which your enemies, O
[89:52] 3279 sn The final verse of Ps 89, v. 52, is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48, respectively).
[89:52] 3280 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[89:52] 3281 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated “We agree! We agree!”
[90:1] 3282 sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.
[90:1] 3283 tn Or “place of safety.” See Ps 71:3.
[90:2] 3284 tn Heb “were born.”
[90:2] 3285 tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.
[90:2] 3286 tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).
[90:3] 3287 tn In this context the shortened prefix form does not function as a preterite, but indicates what is typical of the world.
[90:3] 3288 tn The Hebrew term דַּכָּא (daka’) carries the basic sense of “crushed.” Elsewhere it refers to those who are “crushed” in spirit or contrite of heart (see Ps 34:18; Isa 57:15). If one understands this nuance here, then v. 3 is observing that God leads mankind to repentance (the term שׁוּב, shuv, “return,” which appears twice in this verse, is sometimes used of repentance.) However, the following context laments mankind’s mortality and the brevity of life, so it is doubtful if v. 3 should be understood so positively. It is more likely that דַּכָּא here refers to “crushed matter,” that is, the dust that fills the grave (see HALOT 221 s.v. s.v. I דַּכָּא; BDB 194 s.v. דַּכָּא). In this case one may hear an echo of Gen 3:19.
[90:4] 3290 sn The divisions of the nighttime. The ancient Israelites divided the night into distinct periods, or “watches.”
[90:5] 3291 tn Heb “you bring them to an end [with] sleep.” The Hebrew verb זָרַם (zaram) has traditionally been taken to mean “flood” or “overwhelm” (note the Polel form of a root זרם in Ps 77:17, where the verb is used of the clouds pouring down rain). However, the verb form here is Qal, not Polel, and is better understood as a homonym meaning “to make an end [of life].” The term שֵׁנָה (shenah, “sleep”) can be taken as an adverbial accusative; it is a euphemism here for death (see Ps 76:5-6).
[90:6] 3292 tn Or “flourishes.” The verb is used of a crown shining in Ps 132:18. Perhaps here in Ps 90:6 it refers to the glistening of the grass in the morning dew.
[90:6] 3293 tn The Polel form of this verb occurs only here. Perhaps the form should be emended to a Qal (which necessitates eliminating the final lamed [ל] as dittographic). See Ps 37:2.
[90:8] 3295 tn Heb “you set our sins in front of you.”
[90:8] 3296 tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.
[90:9] 3298 tn Heb “all our days pass by in your anger.”
[90:9] 3299 tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”
[90:10] 3300 tn Heb “the days of our years, in them [are] seventy years.”
[90:10] 3301 tn Heb “or if [there is] strength, eighty years.”
[90:10] 3302 tn Heb “and their pride [is] destruction and wickedness.” The Hebrew noun רֹהַב (rohav) occurs only here. BDB 923 s.v. assigns the meaning “pride,” deriving the noun from the verbal root רהב (“to act stormily [boisterously, arrogantly]”). Here the “pride” of one’s days (see v. 9) probably refers to one’s most productive years in the prime of life. The words translated “destruction and wickedness” are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).
[90:10] 3304 tn Heb “it passes quickly.” The subject of the verb is probably “their pride” (see the preceding line). The verb גּוּז (guz) means “to pass” here; it occurs only here and in Num 11:31.
[90:10] 3305 sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8).
[90:11] 3306 tn Heb “Who knows the strength of your anger?”
[90:11] 3307 tn Heb “and like your fear [is] your raging fury.” Perhaps one should emend וּכְיִרְאָתְךְ (ukhyir’otekh, “and like your fear”) to יִרְאָתְךְ (yir’otkh, “your fear”), understanding a virtual dittography (אַפֶּךָ וּכְיִרְאָתְךְ, ’apekha ukhyir’otekh) to have occurred. In this case the psalmist asserts “your fear [is] your raging fury,” that is, your raging fury is what causes others to fear you. The suffix on “fear” is understood as objective.
[90:12] 3308 tn Heb “to number our days,” that is, to be aware of how few they really are.
[90:12] 3309 tn Heb “and we will bring a heart of wisdom.” After the imperative of the preceding line, the prefixed verbal form with the conjunction indicates purpose/result. The Hebrew term “heart” here refers to the center of one’s thoughts, volition, and moral character.
[90:13] 3310 tn Heb “Return, O
[90:13] 3311 tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (’al) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb.
[90:14] 3312 sn Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8).
[90:14] 3313 tn After the imperative (see the preceding line) the cohortatives with the prefixed conjunction indicate purpose/result.
[90:15] 3314 tn Heb “have seen.”
[90:16] 3315 tn Heb “may your work be revealed to your servants.” In this context (note v. 17) the verb form יֵרָאֶה (yera’eh) is best understood as an unshortened jussive (see Gen 1:9; Isa 47:3).
[90:16] 3316 tn Heb “and your majesty to their sons.” The verb “be revealed” is understood by ellipsis in the second line.
[90:17] 3317 tn Heb “and may the delight of the Master, our God, be on us.” The Hebrew term נֹעַם (no’am, “delight”) is used in Ps 27:4 of the
[90:17] 3318 tn Heb “and the work of our hands establish over us, and the work of our hands, establish it.”
[91:1] 3319 sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.
[91:1] 3320 tn Heb “[O] one who lives.”
[91:1] 3321 tn Traditionally “the Most High.”
[91:1] 3322 sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).
[91:1] 3323 sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.
[91:3] 3324 tn The word refers specifically to a fowler (or hunter of birds).
[91:4] 3325 tn Heb “put a cover over you” (see Ps 5:11).
[91:4] 3326 tc The Hebrew text has the singular, but the plural should be read. The final yod (י) of the suffix, which indicates the plural, has dropped off by haplography (note the yod [י] at the beginning of the next word).
[91:4] 3327 tn Traditionally the Hebrew term סֹחֵרָה (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning “wall.”
[91:5] 3328 tn This probably alludes to a sneak attack by enemies in the darkness of night (see Song 3:8).
[91:6] 3329 sn As in Deut 32:23-24, vv. 5-6 closely associate military attack and deadly disease. Perhaps the latter alludes to one of the effects of siege warfare on the population of an entrapped city, which was especially vulnerable to the outbreak of epidemics.
[91:7] 3330 tn Apparently the deadly disease mentioned in v. 6b is the understood subject here.
[91:8] 3331 tn Heb “retribution on the wicked.”
[91:9] 3332 tn Heb “for you, the
[91:10] 3333 tn Or “confront.”
[91:10] 3334 tn For this sense of the Hebrew term נגע see Ps 38:11.
[91:10] 3335 tn Heb “your tent.”
[91:11] 3336 tn Heb “for his angels he will command concerning you.”
[91:11] 3337 tn Heb “in all your ways.”
[91:12] 3338 tn Heb “so your foot will not strike a stone.”
[91:13] 3339 tn Heb “walk upon.”
[91:13] 3340 tn Or perhaps “cobra” (see Ps 58:4).
[91:14] 3341 tn The words “the
[91:14] 3342 tn Or “make him secure” (Heb “set him on high”).
[91:14] 3343 tn Heb “because he knows my name” (see Ps 9:10).
[91:16] 3344 tn Heb “length of days.”
[92:1] 3345 sn Psalm 92. The psalmist praises God because he defeats the wicked and vindicates his loyal followers.
[92:1] 3347 tn Traditionally “O Most High.”
[92:2] 3348 tn The words “it is fitting” are supplied in the translation for stylistic reasons. Verses 1-3 are actually one long sentence in the Hebrew text, but this has been divided up into two shorter sentences in the translation in keeping with contemporary English style.
[92:4] 3349 tn Heb “the works of your hands.”
[92:5] 3350 tn Heb “very deep [are] your thoughts.” God’s “thoughts” refer here to his moral design of the world, as outlined in vv. 6-15.
[92:6] 3351 tn Heb “the brutish man does not know, and the fool does not understand this.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 49:10; 73:22; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
[92:7] 3353 tn Heb “in order that they might be destroyed permanently.”
[92:7] sn God allows the wicked to prosper temporarily so that he might reveal his justice. When the wicked are annihilated, God demonstrates that wickedness does not pay off.
[92:8] 3354 tn Heb “[are elevated] on high.”
[92:10] 3357 sn The horn of the wild ox is frequently a metaphor for military strength; the idiom “to exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; Lam 2:17).
[92:10] 3358 tn The Hebrew verb בָּלַל (balal) usually has the nuance “to mix.” Here it seems to mean “to smear” or “to anoint.” Some emend the form to בַּלֹּתַנִי (ballotaniy; a second person form of the verb with a first person suffix) and read, “you anoint me.”
[92:11] 3359 tn Heb “my eye gazes upon those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2. The form שׁוּרָי (shuray) should be emended to שׁוֹרְרָי (shorÿray).
[92:11] 3360 tn Heb “those who rise up against me, evil [foes], my ears hear.”
[92:12] 3361 tn The singular is used in a representative sense, with the typical godly person being in view.
[92:12] 3362 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size.
[92:14] 3363 tn Heb “they are juicy and fresh.”
[92:15] 3364 tn Heb “so that [they] proclaim that upright [is] the
[93:1] 3365 sn Psalm 93. The psalmist affirms that the
[93:1] 3366 sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.
[93:2] 3367 tn Heb “from antiquity [are] you.” As the context suggests, this refers specifically to God’s royal position, not his personal existence.
[93:3] 3368 tn The Hebrew noun translated “waves” often refers to rivers or streams, but here it appears to refer to the surging waves of the sea (see v. 4, Ps 24:2).
[93:3] 3369 tn Heb “the waves lift up, O
[93:4] 3370 tn Heb “mighty waters.”
[93:4] sn The surging waters here symbolizes the hostile enemies of God who seek to destroy the order he has established in the world (see Pss 18:17; 29:3; 32:6; 77:20; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). But the Lord is depicted as elevated above and sovereign over these raging waters.
[93:4] 3371 tn Heb “mighty on high [is] the
[93:5] 3372 tn Traditionally “your testimonies.” The Hebrew noun עֵדוּת (’edut) refers here to the demands of God’s covenant law. See Ps 19:7.
[93:5] 3373 sn The rules you set down. God’s covenant contains a clear, reliable witness to his moral character and demands.
[93:5] 3374 sn Holiness refers here to God’s royal transcendence (see vv. 1-4), as well as his moral authority and perfection (see v. 5a).
[93:5] 3375 tn Heb “for your house holiness is fitting, O
[94:1] 3376 sn Psalm 94. The psalmist asks God to judge the wicked and affirms his confidence in God’s justice.
[94:1] 3377 tn Heb “shine forth” (see Pss 50:2; 80:1).
[94:4] 3379 tn Heb “they gush forth [words].”
[94:4] 3380 tn The Hitpael of אָמַר (’amar) occurs only here (and perhaps in Isa 61:6).
[94:5] 3381 tn Or “your inheritance.”
[94:6] 3382 tn The Hebrew noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9). Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 10:14; 68:5; 82:3; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
[94:7] 3383 tn Heb “does not understand.”
[94:8] 3384 tn Heb “understand.” The verb used in v. 7 is repeated here for rhetorical effect. The people referred to here claim God is ignorant of their actions, but the psalmist corrects their faulty viewpoint.
[94:8] 3385 tn Heb “[you] brutish among the people.”
[94:9] 3386 tn Heb “The one who plants an ear, does he not hear? The one who forms an eye, does he not see?”
[94:11] 3387 tn Heb “the
[94:12] 3388 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” The generic masculine pronoun is used in v. 2.
[94:13] 3389 tn Heb “to give him rest from the days of trouble.”
[94:13] 3390 tn Heb “until a pit is dug for the wicked.”
[94:14] 3392 tn Or “his inheritance.”
[94:15] 3393 tn Heb “for judgment will return to justice.”
[94:15] 3394 tn Heb “all the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the
[94:15] 3395 tn Heb “and after it [are] the pure of heart.”
[94:16] 3397 sn Who will stand up for me…? The questions anticipate the answer, “No one except God” (see v. 17).
[94:17] 3398 tn Heb “If the
[94:19] 3399 tn Heb “when my worries are many within me.”
[94:19] 3400 tn Heb “your comforts cause my soul to delight.”
[94:20] 3401 tn Heb “a throne of destruction.” “Throne” stands here by metonymy for rulers who occupy thrones.
[94:20] 3402 tn Heb “Is a throne of destruction united to you, one that forms trouble upon a statute?” The rhetorical question anticipates the answer, “Of course not!” The translation, while not preserving the interrogative form of the statement, reflects its rhetorical force.
[94:21] 3404 tn Heb “the life of the blameless.”
[94:21] 3405 tn Heb “and the blood of the innocent they declare guilty.”
[94:22] 3406 tn Heb “and the
[94:22] 3407 tn Heb “and my God [has become] a rocky summit of my safety.”
[94:23] 3408 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.
[95:1] 3410 sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.
[95:1] 3411 tn Heb “to the rocky summit of our deliverance.”
[95:2] 3412 tn Heb “meet his face.”
[95:2] 3413 tn Heb “with songs of joy.”
[95:4] 3415 tn The phrase “in his hand” means within the sphere of his authority.
[95:6] 3416 tn Heb “kneel down.”
[95:7] 3417 tn Heb “of his hand.”
[95:7] 3418 tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
[95:8] 3419 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).
[95:8] 3420 sn The name Meribah means “strife.” Two separate but similar incidents at Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13, see also Pss 81:7; 106:32). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
[95:8] 3421 sn The name Massah means “testing.” This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1-7, as well as Deut 6:16; 9:22; 33:8).
[95:8] 3422 tn Heb “do not harden your heart[s] as [at] Meribah, as [in] the day of Massah in the wilderness.”
[95:9] 3423 tn Heb “where your fathers tested me.”
[95:10] 3424 tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.
[95:10] 3425 tn Heb “a people, wanderers of heart [are] they.”
[95:10] 3426 tn Heb “and they do not know my ways.” In this context the
[95:11] 3427 tn Heb “my resting place.” The promised land of Canaan is here viewed metaphorically as a place of rest for God’s people, who are compared to sheep (see v. 7).
[96:1] 3428 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.
[96:1] 3429 sn A new song is appropriate because the
[96:2] 3430 tn Heb “announce from day to day his deliverance.”
[96:3] 3431 tn The verb “tell” is understood by ellipsis (note the preceding line).
[96:4] 3432 tn Or perhaps “and feared by all gods.” See Ps 89:7.
[96:5] 3433 tn The Hebrew term אֱלִילִים (’elilim, “worthless”) sounds like אֱלֹהִים (’elohim, “gods”). The sound play draws attention to the statement.
[96:6] 3434 tn Heb “majesty and splendor [are] before him.”
[96:6] 3435 tn Heb “strength and beauty [are] in his sanctuary.”
[96:8] 3436 tn Heb “the splendor of [i.e., “due”] his name.”
[96:9] 3437 tn Or “in holy splendor.”
[96:13] 3438 tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”
[96:13] 3439 tn Heb “and the nations with his integrity.”
[97:1] 3440 sn Psalm 97. The psalmist depicts the Lord as the sovereign, just king of the world who comes in power to vindicate his people.
[97:2] 3441 sn The Lord’s throne symbolizes his kingship.
[97:3] 3442 tn Heb “all around.”
[97:7] 3443 tn The translation assumes that the prefixed verbal form in the first line is an imperfect (“are ashamed”) and that the ambiguous form in the third line is a perfect (“bow down”) because the psalmist appears to be describing the effect of the
[97:8] 3444 tn Heb “daughters.” The term “daughters” refers to the cities of Judah surrounding Zion (see Ps 48:11 and H. Haag, TDOT 2:336).
[97:9] 3445 tn Traditionally “Most High.”
[97:10] 3446 tn The participle may be verbal, though it might also be understood as substantival and appositional to “the
[97:11] 3448 tn Heb “Light is planted for the godly, and for the upright of heart joy.” The translation assumes an emendation of זָרַע (zara’, “planted”) to זָרַח (zara’, “shines”) which collocates more naturally with “light.” “Light” here symbolizes the joy (note the following line) that accompanies deliverance and the outpouring of divine favor.
[97:12] 3449 tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the
[98:1] 3450 sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.
[98:1] 3451 sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.
[98:1] 3452 tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.
[98:1] 3453 tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.
[98:2] 3454 tn Heb “makes known his deliverance.”
[98:3] 3455 tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”
[98:3] 3456 tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).
[98:9] 3457 tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).
[99:1] 3458 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
[99:1] 3459 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the
[99:1] 3460 sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
[99:1] 3461 tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).
[99:3] 3463 tn The pronoun refers to the
[99:4] 3464 tn Heb “and strength, a king, justice he loves.” The syntax of the Hebrew text is difficult here. The translation assumes that two affirmations are made about the king, the
[99:4] 3465 tn Heb “you establish fairness.”
[99:6] 3468 tn Heb “among those who called on his name.”
[99:6] 3469 tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.
[99:7] 3470 sn A pillar of cloud. The psalmist refers to the reality described in Exod 33:9-10; Num 12:5; and Deut 31:15.
[99:8] 3471 tn Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take “their deeds” as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, “and one who avenged attacks against them.” Still another option is to emend the participial form נֹקֵם (noqem, “an avenger”) to נֹקָם (noqam), a rare Qal participial form of נָקַה (naqah, “purify”) with a suffixed pronoun. In this case one could translate, “and one who purified them from their [sinful] deeds” (cf. NEB “and held them innocent”).
[100:1] 3473 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.
[100:3] 3475 tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לו (“to him”) was confused aurally with the negative particle לא because the two sound identical.
[100:5] 3476 tn Or “is forever.”
[100:5] 3477 tn Heb “and to a generation and a generation [is] his faithfulness.”
[101:1] 3478 sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers.
[101:2] 3479 tn Heb “take notice of.”
[101:2] 3480 tn Heb “I will walk about in the integrity of my heart in the midst of my house.”
[101:3] 3481 tn Heb “I will not set before my eyes a thing of worthlessness.”
[101:3] 3482 tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew
[101:3] 3483 tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”
[101:4] 3484 tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).
[101:4] 3485 tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.
[101:5] 3486 tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”
[101:6] 3487 tn Heb “my eyes [are] on the faithful of the land.”
[101:6] 3488 tn The Hebrew text simply reads, “in order to live with me.”
[101:6] 3489 tn Heb “one who walks in the way of integrity, he will minister to me.”
[101:7] 3490 tn Heb “he will not live in the midst of my house, one who does deceit.”
[101:7] 3491 tn Heb “one who speaks lies will not be established before my eyes.”
[102:1] 3492 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.
[102:1] 3493 tn Heb “and may my cry for help come to you.”
[102:2] 3494 tn Heb “do not hide your face from me in the day of my trouble.” The idiom “to hide the face” can mean “to ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “to reject” (see Pss 29:7; 30:7; 88:14).
[102:2] 3495 tn Heb “turn toward me your ear.”
[102:3] 3496 tn Heb “for my days come to an end in smoke.”
[102:3] 3497 tn The Hebrew noun מוֹ־קֵד (mo-qed, “fireplace”) occurs only here, in Isa 33:14 (where it refers to the fire itself), and perhaps in Lev 6:2.
[102:4] 3498 tn Heb “struck, attacked.”
[102:4] 3499 tn Heb “I forget.”
[102:4] 3500 sn I am unable to eat food. During his time of mourning, the psalmist refrained from eating. In the following verse he describes metaphorically the physical effects of fasting.
[102:5] 3501 tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated – he is turned to “skin and bones,” so to speak.
[102:6] 3502 tn The Hebrew term קָאַת (qa’at) refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). Modern translations have frequently rendered this as some type of owl (NIV, REB “desert owl”; NRSV “owl”).
[102:6] 3503 tn The Hebrew term כוֹס (khos) refers to a bird (see Lev 11:17; Deut 14:16), probably a type of owl (cf. NIV, REB “owl”; NRSV “little owl”).
[102:6] 3504 sn By comparing himself to a screech owl among the ruins, the psalmist may be highlighting his loneliness (see v. 7), though he may also be comparing his cries for help to the owl’s screech.
[102:7] 3505 tn This probably refers to the psalmist’s inability to sleep. Another option is to translate, “I keep watch,” in which case it might refer to watching for a response from the
[102:8] 3506 tn Heb “by me they swear.” When the psalmist’s enemies call judgment down on others, they hold the psalmist up as a prime example of what they desire their enemies to become.
[102:9] 3507 sn Mourners would sometimes put ashes on their head or roll in ashes as a sign of mourning (see 2 Sam 13:19; Job 2:8; Isa 58:5).
[102:9] 3508 tn Heb “weeping.”
[102:11] 3510 tn Heb “my days [are] like an extended [or “lengthening”] shadow,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness.
[102:12] 3511 tn Heb “sit” (i.e., sit enthroned, see Ps 9:7). The imperfect verbal form highlights the generalization.
[102:12] 3512 tn Heb “and your remembrance [is] for a generation and a generation.”
[102:13] 3513 tn The imperfect verbal forms are understood as expressing the psalmist’s confidence in God’s intervention. Another option is to take them as expressing the psalmist’s request or wish, “You, rise up and have compassion!”
[102:14] 3515 tn The Poel of חָנַן (khanan) occurs only here and in Prov 14:21, where it refers to having compassion on the poor.
[102:14] 3516 tn Heb “her dust,” probably referring to the dust of the city’s rubble.
[102:15] 3517 tn Heb “will fear the name of the
[102:15] 3518 tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).
[102:17] 3519 tn The Hebrew adjective עַרְעָר (’arar, “destitute”) occurs only here in the OT. It is derived from the verbal root ערר (“to strip oneself”).
[102:17] 3520 tn Heb “despise.”
[102:17] 3521 tn The perfect verbal forms in vv. 16-17 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 15.
[102:18] 3522 tn The Hebrew text has simply “this,” referring to the anticipated divine intervention on behalf of Zion (vv. 13, 16-17). The referent has been specified in the translation for clarity.
[102:19] 3523 tn Heb “from the height of his sanctuary.”
[102:19] 3524 tn The perfect verbal forms in v. 19 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 18.
[102:20] 3525 tn Heb “the sons of death.” The phrase “sons of death” (see also Ps 79:11) is idiomatic for those condemned to die.
[102:21] 3526 tn Heb “his praise.”
[102:21] 3527 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[102:22] 3528 tn “and the kingdoms to serve the
[102:23] 3529 tn Heb “he has afflicted my strength in the way.” The term “way” refers here to the course of the psalmist’s life, which appears to be ending prematurely (vv. 23b-24).
[102:24] 3530 tn Heb “do not lift me up in the middle of my days.”
[102:24] 3531 tn Heb “in a generation of generations [are] your years.”
[102:26] 3533 tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.
[102:27] 3534 tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the
[102:28] 3535 tn Or “offspring”; Heb “seed.”
[102:28] 3536 tn Heb “before you will be established.”
[103:1] 3537 sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.
[103:1] 3538 tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).
[103:2] 3539 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the
[103:3] 3540 tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).
[103:4] 3542 tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.
[103:5] 3543 tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (’ed’ekh, “your ornaments”) to עֹדֵכִי (’odekhiy, “your duration; your continuance”) that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).
[103:5] 3544 sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.
[103:6] 3545 tn Heb “the
[103:7] 3546 tn Heb “made known his ways.” God’s “ways” in this context are his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 18:30; 67:2; 77:13 [note vv. 11-12, 14]; 138:5; 145:17).
[103:8] 3547 tn Heb “slow to anger” (see Ps 86:15).
[103:8] 3548 tn Heb “and great of loyal love” (see Ps 86:15).
[103:9] 3549 tn The Hebrew verb נָטַר (natar) is usually taken to mean “to keep; to guard,” with “anger” being understood by ellipsis. The idiom “to guard anger” is then understood to mean “to remain angry” (see Lev 19:18; Jer 3:5, 12; Nah 1:2). However, it is possible that this is a homonymic root meaning “to be angry” (see HALOT 695 s.v. נטר).
[103:10] 3550 tn Heb “not according to our sins does he do to us.”
[103:10] 3551 tn Heb “and not according to our misdeeds does he repay us.”
[103:11] 3552 tn For this sense of the verb גָבַר (gavar), see L. C. Allen, Psalms 101-150 (WBC), 17, 19.
[103:11] 3553 tn Heb “those who fear him.”
[103:12] 3554 tn Heb “sunrise.”
[103:12] 3556 tn The Hebrew term פֶּשַׁע (pesha’, rebellious act”) is here used metonymically for the guilt such actions produce.
[103:13] 3557 tn Or “sons,” but the Hebrew term sometimes refers to children in general.
[103:13] 3558 tn Heb “those who fear him.”
[103:14] 3559 tn Heb “our form.”
[103:14] 3560 tn Heb “remembers.”
[103:14] 3561 tn Heb “we [are] clay.”
[103:15] 3562 tn Heb “[as for] mankind, like grass [are] his days.” The Hebrew noun אֱנוֹשׁ (’enosh) is used here generically of human beings. What is said is true of all mankind.
[103:16] 3563 tn Heb “[the] wind.” The word “hot” is supplied in the translation for clarification.
[103:17] 3564 tn Heb “but the loyal love of the
[103:17] 3565 tn Heb “and his righteousness to sons of sons.”
[103:18] 3566 tn Heb “to those who remember his precepts to do them.”
[103:19] 3567 tn Heb “his kingdom rules over all.”
[103:20] 3568 tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”
[103:21] 3569 tn Heb “all his hosts.”
[103:21] 3570 tn Heb “his attendants, doers of his desire.”
[103:22] 3571 tn Heb “all his works,” which includes mankind.
[103:22] 3572 tn Heb “places.”
[104:1] 3573 sn Psalm 104. The psalmist praises God as the ruler of the world who sustains all life.
[104:1] 3574 tn Heb “very great.”
[104:3] 3575 tn Heb “one who lays the beams on water [in] his upper rooms.” The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 44-45.
[104:3] 3576 sn Verse 3 may depict the Lord riding a cherub, which is in turn propelled by the wind current. Another option is that the wind is personified as a cherub. See Ps 18:10 and the discussion of ancient Near Eastern parallels to the imagery in M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.
[104:4] 3577 tc Heb “and his attendants a flaming fire.” The lack of agreement between the singular “fire” and plural “attendants” has prompted various emendations. Some read “fire and flame.” The present translation assumes an emendation to “his attendant” (יו in the Hebrew text being virtually dittographic).
[104:4] sn In Ugaritic mythology Yam’s messengers appear as flaming fire before the assembly of the gods. See G. R. Driver, Canaanite Myths and Legends, 42.
[104:6] 3578 tc Heb “you covered it.” The masculine suffix is problematic if the grammatically feminine noun “earth” is the antecedent. For this reason some emend the form to a feminine verb with feminine suffix, כִּסַּתָּה (kisattah, “[the watery deep] covered it [i.e., the earth]”), a reading assumed by the present translation.
[104:6] 3580 sn Verse 6 refers to the condition described in Gen 1:2 (note the use of the Hebrew term תְּהוֹם [tÿhom, “watery deep”] in both texts).
[104:8] 3581 tn Heb “from your shout they fled, from the sound of your thunder they hurried off.”
[104:8] sn Verses 7-8 poetically depict Gen 1:9-10.
[104:9] 3582 tn Heb “a boundary you set up, they will not cross, they will not return to cover the earth.”
[104:10] 3583 tn Heb “[the] one who sends springs into streams.” Another option is to translate, “he sends streams [i.e., streams that originate from springs] into the valleys” (cf. NIV).
[104:12] 3584 tn Heb “among the thick foliage they give a sound.”
[104:13] 3585 tn Heb “from his upper rooms.”
[104:13] 3586 tn Heb “from the fruit of your works the earth is full.” The translation assumes that “fruit” is literal here. If “fruit” is understood more abstractly as “product; result,” then one could translate, “the earth flourishes as a result of your deeds” (cf. NIV, NRSV, REB).
[104:14] 3587 tn Heb “causes the grass to sprout up.”
[104:14] 3588 tn Heb “for the service of man” (see Gen 2:5).
[104:14] 3589 tn Heb “to cause food to come out from the earth.”
[104:15] 3590 tn Heb “and wine [that] makes the heart of man happy.”
[104:15] 3591 tn Heb “to make [the] face shine from oil.” The Hebrew verb צָהַל (tsahal, “to shine”) occurs only here in the OT. It appears to be an alternate form of צָהַר (tsahar), a derivative from צָהָרִים (tsaharim, “noon”).
[104:15] 3592 tn Heb “and food [that] sustains the heart of man.”
[104:16] 3593 sn The trees of the
[104:16] 3594 tn Heb “are satisfied,” which means here that they receive abundant rain (see v. 13).
[104:17] 3595 tn Heb “[the] heron [in the] evergreens [is] its home.”
[104:17] sn The cedars and evergreens of the Lebanon forest are frequently associated (see, for example, 2 Chr 2:8; Isa 14:8; 37:24; Ezek 31:8).
[104:18] 3596 tn Heb “the high mountains [are] for the goats.”
[104:19] 3597 tn Heb “he made [the] moon for appointed times.” The phrase “appointed times” probably refers to the months of the Hebrew lunar calendar.
[104:19] 3598 tn Heb more metaphorically, “knows its setting.”
[104:20] 3599 tn Heb “you make darkness, so that it might be night.”
[104:21] 3600 sn The lions’ roaring is viewed as a request for food from God.
[104:22] 3601 tn Heb “lie down.”
[104:23] 3602 tn Heb “man goes out to his work, and to his labor until evening.”
[104:24] 3603 tn Heb “How many [are] your works, O
[104:24] 3604 tn Heb “all of them with wisdom you have made.”
[104:25] 3605 tn Heb “this [is] the sea, great and broad of hands [i.e., “sides” or “shores”].”
[104:25] 3606 tn Heb “where [there are] swimming things, and without number.”
[104:26] 3607 tn Heb “[and] this Leviathan, [which] you formed to play in it.” Elsewhere Leviathan is a multiheaded sea monster that symbolizes forces hostile to God (see Ps 74:14; Isa 27:1), but here it appears to be an actual marine creature created by God, probably some type of whale.
[104:27] 3608 tn Heb “All of them.” The pronoun “them” refers not just to the sea creatures mentioned in vv. 25-26, but to all living things (see v. 24). This has been specified in the translation as “all of your creatures” for clarity.
[104:27] 3609 tn Heb “to give their food in its time.”
[104:28] 3610 tn Heb “they are satisfied [with] good.”
[104:29] 3611 tn Heb “you hide your face, they are terrified.”
[104:31] 3612 tn Heb “be forever.”
[104:31] 3613 tn Or “rejoice in his works.”
[104:33] 3614 tn Heb “in my duration.”
[104:34] 3615 tn That is, the psalmist’s thoughts as expressed in his songs of praise.
[104:35] 3616 tn Or “be destroyed.”
[105:1] 3617 sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.
[105:5] 3618 tn Heb “and the judgments of his mouth.”
[105:6] 3619 tn Or “offspring”; Heb “seed.”
[105:6] 3620 tc Some
[105:6] 3621 tn Heb “his”; the referent (God) has been specified in the translation for clarity.
[105:6] 3623 tn Heb “his”; the referent (God) has been specified in the translation for clarity.
[105:7] 3624 tn Heb “in all the earth [are] his judgments.”
[105:8] 3625 tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 10-12 make clear.
[105:10] 3627 tn Or “eternal covenant.”
[105:13] 3628 tn Heb “and from a kingdom to another nation.”
[105:15] 3629 tn The word “saying” is supplied in the translation for clarification and for stylistic reasons.
[105:15] 3630 tn Heb “anointed.”
[105:16] 3631 tn Heb “and every staff of food he broke.” The psalmist refers to the famine that occurred in Joseph’s time (see v. 17 and Gen 41:53-57).
[105:17] 3632 tn After the reference to the famine in v. 16, v. 17 flashes back to events that preceded the famine (see Gen 37).
[105:18] 3633 tn Heb “they afflicted his feet with shackles.”
[105:18] 3634 tn Heb “his neck came [into] iron.” The Hebrew term נֶפֶשׁ (nefesh) with the suffix could mean simply “he” or “his life.” But the nuance “neck” makes good sense here (note the reference to his “feet” in the preceding line). See L. C. Allen, Psalms 101-150 (WBC), 38.
[105:19] 3635 tn Heb “word,” probably referring to Joseph’s prediction about the fate of Pharaoh’s cupbearer and baker (see Gen 41:9-14).
[105:19] 3636 tn This line may refer to Joseph’s prediction of the famine in response to Pharaoh’s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).
[105:19] 3637 tn Heb “refined him.”
[105:20] 3638 tn Heb “[the] king sent and set him free.”
[105:21] 3639 tn Heb “he made him master of his house.”
[105:22] 3640 tn Heb “to bind his officials by his will.”
[105:22] 3641 tn Heb “and his elders he taught wisdom.”
[105:23] 3642 tn Heb “entered.”
[105:23] 3643 tn Heb “lived as a resident alien.”
[105:24] 3644 tn Heb “and he”; the referent (the
[105:24] 3645 tn Heb “him,” referring to “his people.”
[105:24] 3646 tn Heb “his,” referring to “his people.”
[105:25] 3647 tn Heb “their heart.”
[105:25] 3648 tn Or “to deal deceptively.” The Hitpael of נָכַל (nakhal) occurs only here and in Gen 37:18, where it is used of Joseph’s brothers “plotting” to kill him.
[105:27] 3649 tn Apparently the pronoun refers to “his servants” (i.e., the Israelites, see v. 25).
[105:28] 3650 tn Heb “he sent darkness and made it dark.”
[105:28] sn He made it dark. The psalmist begins with the ninth plague (see Exod 10:21-29).
[105:28] 3651 tn Heb “they did not rebel against his words.” Apparently this refers to Moses and Aaron, who obediently carried out God’s orders.
[105:31] 3652 tn Heb “he spoke and flies came.”
[105:32] 3653 tn Heb “he gave their rains hail.”
[105:32] 3654 tn Heb “fire of flames [was] in their land.”
[105:34] 3655 tn Heb “he spoke and locusts came.”
[105:35] 3656 tn Heb “the fruit of their ground.”
[105:36] 3657 tn Heb “the beginning of all their strength,” that is, reproductive power (see Ps 78:51).
[105:36] sn Verses 28-36 recall the plagues in a different order than the one presented in Exodus: v. 28 (plague 9), v. 29 (plague 1), v. 30 (plague 2), v. 31a (plague 4), v. 31b (plague 3), vv. 32-33 (plague 7), vv. 34-35 (plague 8), v. 36 (plague 10). No reference is made in Ps 105 to plagues 5 and 6.
[105:37] 3658 tn Heb “them”; the referent (the
[105:37] 3659 tn The word “enriched” is supplied in the translation for clarification and for stylistic reasons.
[105:38] 3660 tn Heb “for fear of them had fallen upon them.”
[105:39] 3661 tn Or “curtain.”
[105:40] 3662 tn Heb “he [i.e., his people] asked.” The singular form should probably be emended to a plural שָׁאֲלוּ (sha’alu, “they asked”), the vav (ו) having fallen off by haplography (note the vav at the beginning of the following form).
[105:40] 3663 tn Or “bread of heaven.” The reference is to manna (see Exod 16:4, 13-15).
[105:42] 3665 tn Heb “his holy word.”
[105:43] 3666 tn Heb “and he led his people out with joy, with a ringing cry, his chosen ones.”
[105:44] 3667 tn Heb “and the [product of the] work of peoples they possessed.”
[106:1] 3669 sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.
[106:1] 3670 tn Heb “for forever [is] his loyal love.”
[106:2] 3671 tn Heb “[or] cause to be heard all his praise.”
[106:5] 3673 tn Heb “in order that [I may] rejoice with the rejoicing of your nation.”
[106:5] 3674 tn Heb “with your inheritance.”
[106:6] 3676 tn Heb “fathers” (also in v. 7).
[106:7] 3677 tn Heb “Reed Sea” (also in vv. 9, 22). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.
[106:7] sn They rebelled. The psalmist recalls the people’s complaint recorded in Exod 14:12.
[106:8] 3678 tn Heb “his name,” which here stands metonymically for God’s reputation.
[106:10] 3681 tn Or “redeemed.”
[106:11] 3683 tn Heb “remained.”
[106:12] 3684 tn Heb “his words.”
[106:13] 3685 tn Heb “his works.”
[106:13] 3686 tn Heb “his counsel.”
[106:14] 3687 sn They had an insatiable craving. This is described in Num 11:4-35.
[106:14] 3688 tn Heb “they craved [with] a craving.”
[106:14] 3689 tn Heb “they tested God.”
[106:15] 3690 tn Heb “and he sent leanness into their being.”
[106:15] sn Disease. See Num 11:33-34, where this plague is described.
[106:16] 3692 tn Heb “the holy one of the
[106:17] 3693 tn Or “covered.”
[106:17] 3694 tn Or “the assembly of Abiram.”
[106:18] 3695 sn Verses 16-18 describe the events of Num 16:1-40.
[106:20] 3696 tn Heb “their glory.” According to an ancient Hebrew scribal tradition, the text originally read “his glory” or “my glory.” In Jer 2:11 the
[106:21] 3697 tn Heb “forgot.”
[106:22] 3698 tn Or “awe-inspiring.”
[106:23] 3699 tn Heb “and he said.”
[106:23] 3700 tn Heb “if not,” that is, “[and would have] if [Moses] had not.”
[106:23] 3701 tn Heb “stood in the gap before him.”
[106:23] 3702 tn Heb “to turn back his anger from destroying.”
[106:23] sn Verses 19-23 describe the events of Exod 32:1-35.
[106:24] 3703 tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).
[106:24] 3704 tn Heb “his word.”
[106:25] 3705 sn They grumbled in their tents. See Deut 1:27.
[106:25] 3706 tn Heb “did not listen to the voice of.”
[106:26] 3707 tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).
[106:26] 3708 tn Heb “to cause them to fall.”
[106:27] 3709 tn Or “offspring”; Heb “seed.”
[106:27] 3710 tn Heb “and to cause their offspring to fall.” Some emend the verb to “scatter” to form tighter parallelism with the following line (cf. NRSV “disperse”).
[106:27] 3711 tn Heb “among the lands.” The word “foreign” is supplied in the translation for clarification.
[106:28] 3712 tn Heb “joined themselves to.”
[106:28] sn They worshiped Baal of Peor. See Num 25:3, 5. Baal of Peor was a local manifestation of the Canaanite deity Baal located at Peor.
[106:28] 3713 tn Here “the dead” may refer to deceased ancestors (see Deut 26:14). Another option is to understand the term as a derogatory reference to the various deities which the Israelites worshiped at Peor along with Baal (see Num 25:2 and L. C. Allen, Psalms 101-150 [WBC], 49).
[106:29] 3714 tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew
[106:30] 3715 sn The intervention of Phinehas is recounted in Num 25:7-8.
[106:31] 3716 tn Heb “and it was reckoned to him for righteousness, to a generation and a generation forever.” The verb חָשַׁב (khashav, “to reckon”) is collocated with צְדָקָה (tsÿdaqah, “righteousness”) only in Ps 106:31 and Gen 15:6, where God rewards Abram’s faith with a land grant.
[106:31] sn Brought him a reward. See Num 25:12-13.
[106:32] 3717 tn Heb “there was harm to Moses.”
[106:33] 3718 tn The Hebrew text vocalizes the form as הִמְרוּ (himru), a Hiphil from מָרָה (marah, “to behave rebelliously”), but the verb fits better with the object (“his spirit”) if it is revocalized as הֵמֵרוּ (hemeru), a Hiphil from מָרַר (marar, “to be bitter”). The Israelites “embittered” Moses’ “spirit” in the sense that they aroused his temper with their complaints.
[106:33] 3719 tn Heb “his spirit.”
[106:33] 3720 tn The Hebrew text adds “with his lips,” but this has not been included in the translation for stylistic reasons.
[106:33] sn Verses 32-33 allude to the events of Num 20:1-13.
[106:34] 3721 tn That is, the nations of Canaan.
[106:35] 3722 tn Heb “their deeds.”
[106:36] 3724 sn Became a snare. See Exod 23:33; Judg 2:3.
[106:37] 3725 tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.
[106:38] 3726 sn Num 35:33-34 explains that bloodshed defiles a land.
[106:39] 3727 tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the
[106:40] 3728 tn Heb “the anger of the
[106:40] 3729 tn Heb “his inheritance.”
[106:41] 3730 tn Heb “gave them into the hand of.”
[106:42] 3731 tn Heb “they were subdued under their hand.”
[106:43] 3732 tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”).
[106:43] 3733 tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”).
[106:43] 3734 tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.
[106:45] 3735 tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.
[106:46] 3736 tn Or “captors.”
[106:47] 3737 tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.
[106:47] 3738 tn Heb “to boast in your praise.”
[106:48] 3739 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[106:48] 3740 tn Heb “from everlasting to everlasting.”
[106:48] 3741 tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”
[106:48] 3742 sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).
[107:1] 3743 sn Psalm 107. The psalmist praises God for his kindness to his exiled people.
[107:1] 3744 tn Heb “for forever [is] his loyal love.”
[107:2] 3745 tn Or “let the redeemed of the
[107:2] 3746 tn Or “redeemed.”
[107:3] 3748 tn Heb “from lands.” The word “foreign” is supplied in the translation for clarification.
[107:5] 3749 tn Heb “and their soul in them fainted.”
[107:7] 3750 sn A level road. See Jer 31:9.
[107:8] 3751 tn Heb “and [for] his amazing deeds for the sons of man.”
[107:9] 3752 tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֱשׁ רְעֵבָה, nefesh rÿ’evah, “hungry throat”).
[107:9] 3753 tn Heb “and [the] hungry throat he has filled [with] good.”
[107:10] 3754 tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness.” 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 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).
[107:10] 3755 tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.
[107:11] 3756 tn Heb “the words of God.”
[107:11] 3757 tn Heb “the counsel of the Most High.”
[107:12] 3758 tn Heb “and he subdued with suffering their heart.”
[107:14] 3759 tn Heb “darkness and deep darkness.” See the note on the word “darkness” in v. 10.
[107:15] 3760 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
[107:16] 3761 sn The language of v. 16 recalls Isa 45:2.
[107:17] 3762 tn Heb “fools [they were] because of the way of their rebellion.”
[107:18] 3763 tn Heb “all food their appetite loathed.”
[107:20] 3764 tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).
[107:20] 3765 tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.
[107:21] 3766 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
[107:22] 3767 tn Heb “and let them proclaim his works with a ringing cry.”
[107:23] 3768 sn Verses 23-30, which depict the Lord rescuing sailors from a storm at sea, do not seem to describe the exiles’ situation, unless the word picture is metaphorical. Perhaps the psalmist here broadens his scope and offers an example of God’s kindness to the needy beyond the covenant community.
[107:23] 3769 tn Heb “those going down [into].”
[107:23] 3770 tn Heb “doers of work on the mighty waters.”
[107:25] 3771 tn Heb “he spoke and caused to stand a stormy wind.”
[107:25] 3772 tn Heb “and it stirred up its [i.e., the sea’s, see v. 23] waves.”
[107:26] 3773 tn That is, the waves (see v. 25).
[107:26] 3774 tn Heb “their being”; traditionally “their soul” (referring to that of the sailors). This is sometimes translated “courage” (cf. NIV, NRSV).
[107:26] 3776 tn Heb “from danger.”
[107:27] 3777 tn Only here does the Hebrew verb חָגַג (khagag; normally meaning “to celebrate”) carry the nuance “to sway.”
[107:27] 3778 tn The Hitpael of בָלַע (vala’) occurs only here in the OT. Traditionally the form is derived from the verbal root בלע (“to swallow”), but HALOT 135 s.v. III בלע understands a homonym here with the meaning “to be confused.”
[107:29] 3779 tn Heb “he raised [the] storm to calm.”
[107:29] 3780 tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.
[107:30] 3781 tn Heb “they”; the referent (the sailors) has been specified in the translation for clarity.
[107:30] 3782 tn Heb “they”; the referent (the waves) has been specified in the translation for clarity.
[107:30] 3783 tn The Hebrew noun occurs only here in the OT.
[107:31] 3784 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
[107:32] 3785 tn Heb “in the seat of the elders.”
[107:33] 3786 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [ו] consecutive in vv. 36-37 favor this.) The psalmist may return to the theme of God’s intervention for the exiles (see vv. 4-22, especially vv. 4-9). However, many regard vv. 33-41 as a hymnic description which generalizes about God’s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV).
[107:34] 3787 tn Heb “a salty land.”
[107:35] 3788 tn The words “As for his people” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. The psalmist contrasts God’s judgment on his enemies with his blessing of his people. See the note on the word “enemies” in v. 39 for further discussion.
[107:35] 3789 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. See the note on the word “turned” in v. 33.
[107:37] 3790 tn Heb “sowed seed in.”
[107:37] 3791 tn Heb “fruit [as] produce.”
[107:38] 3792 tn “Bless” here carries the nuance “endue with sexual potency, make fertile.” See Gen 1:28, where the statement “he blessed them” directly precedes the command “be fruitful and populate the earth” (see also 1:22). The verb “bless” carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).
[107:38] 3793 tn The verbal form in this line appears to be an imperfect, which may be taken as customary (drawing attention to typical action in a past time frame) or as generalizing (in which case one should use the English present tense, understanding a move from narrative to present reality).
[107:39] 3794 tn The words “As for their enemies” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. Without such clarification, one might think that v. 39 refers to those just mentioned in v. 38 as objects of divine blessing, which would contradict the point just emphasized by the psalmist. The structure of vv. 33-42 is paneled (A-B-A-B). In vv. 33-34 the psalmist describes God’s judgment upon his enemies (perhaps those who had enslaved his people). In vv. 35-38 he contrasts this judgment with the divine blessing poured out on God’s people. (See the note on the word “people” in v. 35.) In vv. 39-40 he contrasts this blessing with the judgment experienced by enemies, before returning in vv. 41-42 to the blessing experienced by God’s people.
[107:39] 3795 tn Heb “from the oppression of calamity.”
[107:40] 3796 tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21.
[107:41] 3797 tn Heb “set on high.”
[107:42] 3798 tn Heb “all evil,” which stands metonymically for those who do evil.
[108:1] 3799 sn Psalm 108. With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5) and Ps 60:5-12 (see vv. 6-13).
[108:1] 3800 tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.
[108:1] 3801 tn Heb “also my glory,” but this makes little sense in the context. Some view the term כָּבוֹד (“glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvodiy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 57:9; as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 3:93. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
[108:2] 3802 tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.
[108:3] 3803 tn Or “the peoples.”
[108:4] 3804 tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”
[108:5] 3805 tn Or “be exalted.”
[108:5] 3806 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
[108:6] 3807 tn Heb “right hand.”
[108:6] 3808 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text: “So that the ones you love may be rescued, deliver by your power and answer me.”
[108:7] 3809 tn Heb “in his holy place.”
[108:7] 3810 sn Shechem stands for the territory west of the Jordan River; the valley of Succoth represents the region east of the Jordan.
[108:8] 3811 tn Gilead was located east of the Jordan River. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
[108:8] 3812 tn Heb “the protection of my head.”
[108:8] sn Ephraim, one of Joseph’s sons, was one of two major tribes located west of the Jordan River. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.
[108:8] 3813 sn Judah, like Ephraim, was the other major tribe west of the Jordan River. The Davidic king, symbolized here by the royal scepter, came from this tribe.
[108:9] 3814 sn The metaphor of the wash basin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 7-8), would be reduced to the status of a servant.
[108:9] 3815 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
[108:10] 3816 sn The psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 9, but he is also aware that God has seemingly rejected the nation of Israel (v. 11).
[108:12] 3817 tn Heb “and futile [is] the deliverance of man.”
[108:13] 3818 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 118:16-16).
[108:13] 3819 sn On the expression trample down our enemies see Ps 44:5.
[109:1] 3820 sn Psalm 109. Appealing to God’s justice, the psalmist asks God to vindicate him and to bring severe judgment down upon his enemies.
[109:1] 3821 tn Heb “do not be deaf.”
[109:2] 3822 tn Heb “for a mouth of evil and a mouth of deceit against me they open, they speak with me [with] a tongue of falsehood.”
[109:3] 3823 tn Heb “and [with] words of hatred they surround me.”
[109:4] 3824 tn Heb “in place of my love they oppose me.”
[109:4] 3825 tn Heb “and I, prayer.”
[109:5] 3826 tn Heb “and they set upon me evil in place of good.”
[109:6] 3827 sn In vv. 6-19 the psalmist calls on God to judge his enemies severely. Some attribute this curse-list to the psalmist’s enemies rather than the psalmist. In this case one should paraphrase v. 6: “They say about me, ‘Appoint an evil man, etc.’” Those supporting this line of interpretation point out that vv. 2-5 and 20 refer to the enemies’ attack on the psalmist being a verbal one. Furthermore in vv. 1-5, 20 the psalmist speaks of his enemies in the plural, while vv. 6-19 refer to an individual. This use of the singular in vv. 6-19 could be readily explained if this is the psalmist’s enemies’ curse on him. However, it is much more natural to understand vv. 6-19 as the psalmist’s prayer against his enemies. There is no introductory quotation formula in v. 6 to indicate that the psalmist is quoting anyone, and the statement “may the
[109:6] 3828 tn Heb “appoint against him an evil [man].”
[109:6] 3829 tn The prefixed verbal form is taken as a jussive here (note the imperative in the preceding line).
[109:7] 3830 tn The prefixed verbal form could be taken as a jussive, but the use of the imperfect form in the following line suggests that v. 7 anticipates the outcome of the accusation envisioned in v. 6.
[109:7] 3831 tn Heb “he will go out [as] a criminal” (that is, guilty).
[109:8] 3832 tn The prefixed verbal forms (except those with vav [ו] consecutive) in vv. 8-20 are taken as jussives of prayer. Note the distinct jussive forms used in vv. 12-13, 15, 19.
[109:8] 3833 tn The Hebrew noun פְּקֻדָּה (pÿquddah) can mean “charge” or “office,” though BDB 824 s.v. suggests that here it refers to his possessions.
[109:10] 3836 tn Heb “and roaming, may his children roam and beg, and seek from their ruins.” Some, following the LXX, emend the term וְדָרְשׁוּ (vÿdoreshu, “and seek”) to יְגֹרְשׁוּ (yÿgoreshu; a Pual jussive, “may they be driven away” [see Job 30:5; cf. NIV, NRSV]), but דָּרַשׁ (darash) nicely parallels שִׁאֵלוּ (shi’elu, “and beg”) in the preceding line.
[109:11] 3837 tn Heb “lay snares for” (see Ps 38:12).
[109:11] 3838 tn Heb “the product of his labor.”
[109:12] 3839 tn Heb “may there not be for him one who extends loyal love.”
[109:12] 3840 tn Perhaps this refers to being generous (see Ps 37:21).
[109:13] 3841 tn Or “offspring.”
[109:13] 3842 sn On the expression cut off see Ps 37:28.
[109:13] 3843 tn Heb “in another generation may their name be wiped out.”
[109:14] 3844 tn Or “fathers’ sins.”
[109:14] 3845 tn Heb “not be wiped out.”
[109:14] sn According to ancient Israelite theology and its doctrine of corporate solidarity and responsibility, children could be and often were punished for the sins of their parents. For a discussion of this issue see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). (Kaminsky, however, does not deal with Ps 109.)
[109:15] 3846 tn Heb “may they [that is, the sins mentioned in v. 14] be before the
[109:15] 3847 tn Heb “their memory.” The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation.
[109:16] 3848 tn Heb “he did not remember to do loyal love.”
[109:16] 3849 tn Heb “and he chased an oppressed and needy man, and one timid of heart to put [him] to death.”
[109:17] 3850 sn A curse in OT times consists of a formal appeal to God to bring judgment down upon another. Curses were sometimes justified (such as the one spoken by the psalmist here in vv. 6-19), but when they were not, the one pronouncing the curse was in danger of bringing the anticipated judgment down upon himself.
[109:17] 3851 tn Heb “and he loved a curse and it came [upon] him.” A reference to the evil man experiencing a curse seems premature here, for the psalmist is asking God to bring judgment on his enemies. For this reason some (cf. NIV, NRSV) prefer to repoint the vav (ו) on “it came” as conjunctive and translate the verb as a jussive of prayer (“may it come upon him!”). The prefixed form with vav consecutive in the next line is emended in the same way and translated, “may it be far from him.” However, the psalmist may be indicating that the evil man’s lifestyle has already begun to yield its destructive fruit.
[109:17] 3852 tn Heb “and he did not delight in a blessing and it is far from him.”
[109:18] 3853 tn Heb “he put on a curse as [if it were] his garment.”
[109:18] 3854 tn Heb “and it came like water into his inner being, and like oil into his bones.” This may refer to this individual’s appetite for cursing. For him cursing was as refreshing as drinking water or massaging oneself with oil. Another option is that the destructive effects of a curse are in view. In this case a destructive curse invades his very being, like water or oil. Some who interpret the verse this way prefer to repoint the vav (ו) on “it came” to a conjunctive vav and interpret the prefixed verb as a jussive, “may it come!”
[109:19] 3855 tn Heb “may it be for him like a garment one puts on.”
[109:19] 3856 tn The Hebrew noun מֵזַח (mezakh, “belt; waistband”) occurs only here in the OT. The form apparently occurs in Isa 23:10 as well, but an emendation is necessary there.
[109:20] 3857 tn Heb “[may] this [be] the repayment to my accusers from the
[109:20] 3858 tn Or “against.”
[109:20] 3859 tn The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[109:21] 3860 tn Heb “but you,
[109:22] 3861 tc The verb in the Hebrew text (חָלַל, khalal) appears to be a Qal form from the root חלל meaning “pierced; wounded.” However, the Qal of this root is otherwise unattested. The translation assumes an emendation to יָחִיל (yakhil), a Qal imperfect from חוּל (khul, “tremble”) or to חֹלַל (kholal), a polal perfect from חוּל (khul). See Ps 55:4, which reads לִבִּי יָחִיל בְּקִרְבִּי (libbiy yakhil bÿqirbbiy, “my heart trembles [i.e., “beats violently”] within me”).
[109:23] 3862 tn Heb “like a shadow when it is extended I go.” He is like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.
[109:24] 3863 tn Heb “my knees stagger from fasting.”
[109:24] 3864 tn Heb “and my flesh is lean away from fatness [i.e., “lean so as not to be fat”].”
[109:25] 3865 tn Heb “as for me, I am a reproach to them.”
[109:25] 3866 sn They shake their heads. Apparently shaking the head was a taunting gesture. See also Job 16:4; Ps 22:7; Lam 2:15.
[109:26] 3867 tn Heb “deliver me according to your faithfulness.”
[109:27] 3868 tn After the preceding imperative, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
[109:27] 3869 tn Heb “that your hand [is] this.”
[109:28] 3870 tn Another option is to translate the imperfect as a prayer/request (“may you bless”).
[109:28] 3871 tn The verbal sequence is perfect + prefixed form with vav (ו) consecutive. Since the psalmist seems to be anticipating the demise of his enemies, he may be using these forms rhetorically to describe the enemies’ defeat as if it were already accomplished. Some emend the text to קָמוּ יֵבֹשׁוּ (qamu yevoshu, “may those who attack me be humiliated”). See L. C. Allen, Psalms 101-150 (WBC), 75.
[109:29] 3872 tn Heb “clothed.” Another option is to translate the prefixed verbal forms in this line and the next as jussives (“may my accusers be covered with shame”).
[109:30] 3873 tn Heb “I will thank the
[110:1] 3876 sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.
[110:1] 3877 tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.
[110:1] 3878 sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).
[110:1] 3879 tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.
[110:1] sn 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.
[110:1] 3880 sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).
[110:2] 3881 tn Since the
[110:2] 3882 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
[110:2] 3883 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
[110:3] 3884 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”
[110:3] 3885 tn Heb “in the day of your power.”
[110:3] 3886 tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew
[110:3] 3887 tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.
[110:3] 3888 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
[110:3] 3889 tn Heb “to you [is].”
[110:4] 3890 tn Or “swears, vows.”
[110:4] 3891 tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.
[110:4] 3892 sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).
[110:4] 3893 tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.
[110:4] 3894 sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”
[110:5] 3895 tn As pointed in the Hebrew text, this title refers to God (many medieval Hebrew
[110:5] 3896 tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.
[110:5] 3897 tn Heb “in the day of his anger.”
[110:6] 3898 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.
[110:6] 3900 tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.
[110:6] 3901 tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).
[110:7] 3902 tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however).
[111:1] 3903 sn Psalm 111. The psalmist praises God for his marvelous deeds, especially the way in which he provides for and delivers his people. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
[111:2] 3904 tn Heb “sought out.”
[111:3] 3905 tn For other uses of the Hebrew phrase וְהָדָר-הוֹד (hod-vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 21:5; 96:6; 104:1.
[111:4] 3907 tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).
[111:4] 3908 tn Heb “a memorial he had made for his amazing deeds.”
[111:5] 3909 tn Or “gave,” if the events of the exodus and conquest period (see v. 6, 9) are primarily in view.
[111:5] 3910 tn Heb “those who fear him.”
[111:5] 3911 tn Or “he remembers his covenant forever” (see Ps 105:8).
[111:6] 3912 tn Heb “the strength of his deeds he proclaimed to his people, to give to them an inheritance of nations.”
[111:7] 3913 tn Heb “the deeds of his hands [are].”
[111:7] 3914 tn That is, fair and for man’s good.
[111:8] 3915 tn Heb “done in faithfulness and uprightness.” The passive participle probably has the force of a gerund. See L. C. Allen, Psalms 101-150 (WBC), 89.
[111:9] 3916 tn Heb “redemption he sent for his people.”
[111:9] 3917 tn Heb “he commanded forever his covenant.”
[111:10] 3918 tn Heb “the beginning of wisdom [is] the fear of the
[111:10] 3919 tn Heb “good sense [is] to all who do them.” The third masculine plural pronominal suffix must refer back to the “precepts” mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase שֵׂכֶל טוֹב (shekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.
[111:10] 3920 tn Heb “his praise stands forever.”
[112:1] 3921 sn Psalm 112. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
[112:1] 3922 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the “godly” in vv. 3-4. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific “man” with the more neutral “one.” The generic masculine pronoun is used in the following verses.
[112:1] 3924 tn Heb “in his commands he delights very much.” The words “in keeping” are supplied in the translation for clarification. Taking delight in the law is metonymic here for obeying God’s moral will. See Ps 1:2.
[112:2] 3925 tn Or “offspring”; Heb “seed.”
[112:2] 3926 tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.
[112:3] 3927 tn Heb “stands forever.”
[112:4] 3928 tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.
[112:4] 3929 tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.
[112:5] 3931 tn Heb “he sustains his matters with justice.”
[112:6] 3932 tn Heb “for an eternal memorial a just [one] will be.”
[112:7] 3933 tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).
[112:7] 3934 tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.
[112:8] 3935 tn Heb “his heart,” viewed here as the seat of the volition.
[112:9] 3936 tn Heb “he scatters, he gives.”
[112:9] 3937 tn Heb “stands forever.”
[112:9] 3938 tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).
[112:10] 3939 tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).
[112:10] 3940 tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.
[112:10] 3941 tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).
[113:1] 3942 sn Psalm 113. The psalmist praises God as the sovereign king of the world who reaches down to help the needy.
[113:3] 3943 tn Heb “from the rising of the sun to its setting.” The extent is not temporal (“from sunrise to sunset”) but spatial (“from the place where the sun rises [the east] to the place where it sets [the west].” In the phenomenological language of OT cosmology, the sun was described as rising in the east and setting in the west.
[113:4] 3944 tn Heb “above the sky [is] his splendor.”
[113:5] 3945 tn Heb “the one who makes high to sit.”
[113:6] 3946 tn Heb “the one who makes low to see.”
[113:7] 3947 sn The language of v. 7 is almost identical to that of 1 Sam 2:8.
[113:9] 3948 tn Heb “of the house.”
[114:1] 3950 sn Psalm 114. The psalmist recalls the events of the exodus and conquest and celebrates God’s kingship over his covenant people.
[114:1] 3951 tn Heb “the house of Jacob from a nation speaking a foreign language.” The Hebrew verb לָעַז (la’at, “to speak a foreign language”) occurs only here in the OT.
[114:3] 3952 sn The psalmist recalls the crossing of the Red Sea (Exod 14:21).
[114:3] 3953 tn Heb “the Jordan” (also in v. 5). The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[114:3] 3954 sn The psalmist recalls the crossing of the Jordan River (Josh 3:13, 16).
[114:4] 3955 sn The mountains skipped like rams, the hills like lambs. This may recall the theophany at Sinai when the mountain shook before God’s presence (Exod 19:18).
[114:8] 3956 sn In v. 8 the psalmist recalls the event(s) recorded in Exod 17:6 and/or Num 20:11 (see also Deut 8:15 and Ps 78:15-16, 20).
[115:1] 3957 sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.
[115:1] 3958 tn Or “give glory.”
[115:1] 3959 sn The psalmist asks the
[115:3] 3960 sn He does whatever he pleases. Such sovereignty is characteristic of kings (see Eccl 8:3).
[115:4] 3961 tn The referent of the pronominal suffix is “the nations” (v. 2).
[115:4] 3962 tn Heb “the work of the hands of man.”
[115:7] 3963 tn Heb “they cannot mutter in their throats.” Verse 5a refers to speaking, v. 7c to inarticulate sounds made in the throat (see M. Dahood, Psalms [AB], 3:140-41).
[115:8] 3964 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”
[115:8] sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.
[115:9] 3965 tn Or “[source of] help.”
[115:9] 3966 tn Heb “and their shield.”
[115:10] 3968 tn Or “[source of] help.”
[115:10] 3969 tn Heb “and their shield.”
[115:11] 3970 tn Heb “[you] fearers of the
[115:11] 3971 tn Or “[source of] help.”
[115:11] 3972 tn Heb “and their shield.”
[115:12] 3973 tn Or “remembers us.”
[115:12] 3974 tn Another option is to translate the prefixed form of the verb “bless” in vv. 12-13 as a jussive, “may he bless” (see v. 14).
[115:13] 3976 tn Heb “the fearers of the
[115:13] 3977 tn Heb “the small along with the great.” The translation assumes that “small” and “great” here refer to age (see 2 Chr 15:13). Another option is to translate “both the insignificant and the prominent” (see Job 3:19; cf. NEB “high and low alike”).
[115:14] 3978 tn Heb “may he add to you, to you and your sons.” The prefixed verbal form is jussive, indicating this is a prayer.
[115:16] 3980 tn Heb “the heavens [are] heavens to the
[115:16] 3981 tn Heb “to the sons of man.”
[115:17] 3982 tn Heb “silence,” a metonymy here for death (see Ps 94:17).
[116:1] 3983 sn Psalm 116. The psalmist thanks the Lord for delivering him from a life threatening crisis and promises to tell the entire covenant community what God has done for him.
[116:1] 3984 tn Heb “I love because the
[116:2] 3985 tn Heb “because he turned his ear to me.”
[116:2] 3986 tn Heb “and in my days I will cry out.”
[116:3] 3987 tn Heb “surrounded me.”
[116:3] 3988 tn The Hebrew noun מצר (“straits; distress”) occurs only here, Ps 118:5 and Lam 1:3. If retained, it refers to Sheol as a place where one is confined or severely restricted (cf. BDB 865 s.v. מֵצַר, “the straits of Sheol”; NIV “the anguish of the grave”; NRSV “the pangs of Sheol”). However, HALOT 624 s.v. מֵצַר suggests an emendation to מְצָדֵי (mÿtsadey, “snares of”), a rare noun attested in Job 19:6 and Eccl 7:26. This proposal, which is reflected in the translation, produces better parallelism with “ropes” in the preceding line.
[116:3] 3989 tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him.
[116:6] 3990 tn Heb “guards.” The active participle indicates this is a characteristic of the
[116:6] 3991 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Ps 19:7.
[116:6] 3992 tn Heb “I was low.”
[116:7] 3993 tn Heb “return, my soul, to your place of rest.”
[116:7] 3994 tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense (cf. Ps 13:5).
[116:8] 3996 tn “
[116:9] 3997 tn Heb “walk before” (see Ps 56:13). On the meaning of the Hebrew idiom, see the notes at 2 Kgs 20:3/Isa 38:3.
[116:9] 3998 tn Heb “lands, regions.”
[116:11] 3999 tn Heb “I said in my haste.”
[116:13] 4000 tn Heb “a cup of deliverance I will lift up.” Perhaps this alludes to a drink offering the psalmist will present as he thanks the
[116:15] 4001 tn Heb “precious in the eyes of the
[116:16] 4002 tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the
[116:16] 4003 tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).
[117:1] 4004 sn Psalm 117. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.
[117:1] 4005 tn Or “peoples” (see Ps 108:3).
[117:2] 4006 tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.
[118:1] 4007 sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.
[118:1] 4008 tn Or “is forever.”
[118:4] 4010 tn Heb “fearers of the
[118:5] 4011 tn Heb “from the distress.” The noun מֵצַר (metsar, “straits; distress”) occurs only here and in Lam 1:3. In Ps 116:3 מצר should probably be emended to מְצָדֵי (mÿtsadey, “snares of”).
[118:5] 4012 tn Heb “the
[118:6] 4014 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.
[118:7] 4016 tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.
[118:8] 4017 tn “Taking shelter” in the
[118:10] 4018 sn The reference to an attack by the nations suggests the psalmist may have been a military leader.
[118:10] 4019 tn In this context the phrase “in the name of the
[118:10] 4020 tn Traditionally the verb has been derived from מוּל (mul, “to circumcise”) and translated “[I] cut [them] off” (see BDB 557-58 s.v. II מוּל). However, it is likely that this is a homonym meaning “to fend off” (see HALOT 556 s.v. II מול) or “to push away.” In this context, where the psalmist is reporting his past experience, the prefixed verbal form is best understood as a preterite. The phrase also occurs in vv. 11, 12.
[118:12] 4021 tn Heb “were extinguished.”
[118:12] 4022 tn The point seems to be that the hostility of the nations (v. 10) is short-lived, like a fire that quickly devours thorns and then burns out. Some, attempting to create a better parallel with the preceding line, emend דֹּעֲכוּ (do’akhu, “they were extinguished”) to בָּעֲרוּ (ba’aru, “they burned”). In this case the statement emphasizes their hostility.
[118:13] 4023 tn Heb “pushing, you pushed me.” The infinitive absolute emphasizes the following verbal idea. The psalmist appears to address the nations as if they were an individual enemy. Some find this problematic and emend the verb form (which is a Qal perfect second masculine singular with a first person singular suffix) to נִדְחֵיתִי (nidkheti), a Niphal perfect first common singular, “I was pushed.”
[118:13] 4024 tn Heb “to fall,” i.e., “that [I] might fall.”
[118:14] 4025 tn Heb “my strength and protection [is] the
[118:14] 4026 tn Or “salvation.”
[118:15] 4027 tn Heb “the sound of a ringing shout and deliverance [is] in the tents of the godly.”
[118:15] 4028 tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13).
[118:16] 4029 tn Heb “exalts.”
[118:17] 4030 tn Heb “the works of the
[118:18] 4031 tn The infinitive absolute emphasizes the following verbal idea.
[118:19] 4032 tn Heb “the gates of justice.” The gates of the
[118:22] 4033 tn Or “rejected.”
[118:22] 4034 tn Heb “the head of the corner.”
[118:22] sn The metaphor of the stone…the builders discarded describes the way in which God’s deliverance reversed the psalmist’s circumstances. When he was in distress, he was like a stone which was discarded by builders as useless, but now that he has been vindicated by God, all can see that he is of special importance to God, like the cornerstone of the building.
[118:23] 4035 tn Heb “it is amazing in our eyes.” The use of the plural pronoun here and in vv. 24-27 suggests that the psalmist may be speaking for the entire nation. However, it is more likely that vv. 22-27 are the people’s response to the psalmist’s thanksgiving song (see especially v. 26). They rejoice with him because his deliverance on the battlefield (see vv. 10-12) had national repercussions.
[118:24] 4036 tn Heb “this is the day the
[118:25] 4037 sn A petition for deliverance and success seems odd in a psalm thanking God for deliverance, but it is not unique (see Ps 9:19-20). The people ask God to continue to intervene for them as he has for the psalmist.
[118:26] 4038 sn The people refer here to the psalmist, who enters the
[118:26] 4039 tn The pronominal suffix is second masculine plural, but the final mem (ם) is probably dittographic (note the mem [מ] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.
[118:26] 4040 tn Heb “from the house of the
[118:27] 4041 tn Heb “and he has given us light.” This may be an elliptical expression, with “his face” being implied as the object (see Num 6:25; Pss 31:16; 67:1; 80:3, 7, 19). In this case, “his face has given us light” = “he has smiled on us,” or “he has shown us his favor.” Another option (the one reflected in the translation) is that “light” here symbolizes divine blessing in the form of deliverance. “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Some prefer to repoint the form וְיָאֵר (vÿya’er; vav [ו] conjunctive + jussive) and translate the statement as a prayer, “may he give us light.”
[118:27] 4042 tn The Hebrew noun חַג (khag) normally means “festival,” but here it apparently refers metonymically to an offering made at the festival. BDB 291 s.v. חַג 2 interprets the word in this way here, citing as comparable the use of later Hebrew חֲגִיגָה, which can refer to both a festival and a festival offering (see Jastrow 424 s.v. חֲגִיגָה).
[118:27] 4043 tn The second half of v. 27 has been translated and interpreted in a variety of ways. For a survey of major views, see L. C. Allen, Psalms 101-150 (WBC), 122.
[118:28] 4044 sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27).
[118:29] 4045 tn Or “is forever.”
[119:1] 4046 sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.
[119:1] 4047 tn Heb “[Oh] the happiness of those who are blameless of way.”
[119:1] 4048 tn Heb “walk in.”
[119:3] 4049 tn Heb “walk in his ways.”
[119:4] 4050 tn Heb “you, you commanded your precepts, to keep, very much.”
[119:5] 4051 tn Heb “if only my ways were established.”
[119:6] 4053 tn Heb “I gaze at.”
[119:7] 4054 tn Heb “I will give you thanks with an upright heart.”
[119:8] 4055 tn Heb “do not abandon me to excess.” For other uses of the phrase עַד מְאֹד (’ad mÿ’od, “to excess”), see Ps 38:6, 8.
[119:9] 4056 tn Heb “young man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender specific “young man” has been translated with the more neutral “young person.”
[119:9] 4057 tn Heb “purify his path.”
[119:9] 4058 tn Heb “by keeping according to your word.” Many medieval Hebrew
[119:11] 4060 tn Heb “your word.” Some medieval Hebrew
[119:12] 4061 tn Heb “[are] blessed.”
[119:13] 4062 tn Heb “of your mouth.”
[119:14] 4063 tn Heb “in the way of your rules.”
[119:14] 4064 tn Heb “as upon,” meaning “as if” (see 2 Chr 32:19).
[119:14] 4065 tn Heb “all wealth.” The phrase refers to all kinds of wealth and riches. See Prov 1:13; 6:31; 24:4; Ezek 27:12, 18.
[119:15] 4066 tn The cohortative verbal forms in this verse express the psalmist’s resolve.
[119:15] 4067 tn Heb “gaze [at].”
[119:15] 4068 tn Heb “ways” (referring figuratively to God’s behavior here).
[119:16] 4069 tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God’s law. Another option is to translate with the future tense, “I will find delight…I will not forget.”
[119:16] 4070 tn Heb “your word.” Many medieval Hebrew
[119:17] 4071 tn The prefixed verbal form is probably a cohortative indicating purpose/result after the preceding imperative.
[119:17] 4072 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the imperative that begins the verse.
[119:17] 4073 tn Heb “your word.” Many medieval Hebrew
[119:18] 4074 tn Heb “uncover.” The verb form גַּל (gal) is an apocopated Piel imperative from גָּלָה (galah, see GKC 214 §75.cc).
[119:18] 4075 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:19] 4076 tn Heb “I am a resident alien in the land.” Resident aliens were especially vulnerable and in need of help. They needed to know the social and legal customs of the land to avoid getting into trouble. The translation (note the addition of “like”) assumes the psalmist is speaking metaphorically, not literally.
[119:20] 4077 tn Heb “my soul languishes for longing for.”
[119:21] 4078 tn Heb “accursed.” The traditional punctuation of the Hebrew text takes “accursed” with the previous line (“arrogant, accursed ones”), but it is preferable to take it with the second line as the predicate of the statement.
[119:22] 4079 tn Heb “roll away from upon me.” Some derive the imperatival form גַּל (gal) from גָּלָה (galah, “uncover,” as in v. 18), but here the form is from גָּלַל (galal, “roll”; see Josh 5:9, where חֶרְפָּה [kherpah, “shame; reproach”] also appears as object of the verb). Some, following the lead of a Dead Sea scroll (11QPsa), emend the form to גֹּל (gol).
[119:23] 4080 tn Heb “though rulers sit, about me they talk together.” (For another example of the Niphal of דָּבַר (davar) used with a suffixed form of the preposition ב, see Ezek 33:30.)
[119:24] 4081 tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies.
[119:25] 4082 tn Heb “my soul clings to the dirt.” The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[119:25] 4083 tn Heb “according to your word.” Many medieval Hebrew
[119:26] 4084 tn Heb “my ways I proclaimed.”
[119:27] 4085 tn Heb “the way of your precepts make me understand.”
[119:27] 4086 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:27] 4087 tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).
[119:28] 4088 tn Some translate “my soul weeps,” taking the verb דָלַף (dalaf) from a root meaning “to drip; to drop” (BDB 196 s.v. דֶּלַף). On the basis of cognate evidence from Arabic and Akkadian, HALOT 223 s.v. II דלף proposes a homonymic root here, meaning “be sleepless.” Following L. C. Allen (Psalms 101-150 [WBC], 127, 135) the translation assumes that the verb is cognate with Ugaritic dlp, “to collapse; to crumple” in CTA 2 iv. 17, 26. See G. R. Driver, Canaanite Myths and Legends, 44, 144.
[119:28] 4089 tn Heb “according to your word.” Many medieval Hebrew
[119:29] 4090 tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30.
[119:29] 4091 tn Heb “be gracious to me.” The verb is used metonymically here for “graciously giving” the law. (See Gen 33:5, where Jacob uses this verb in describing how God had graciously given him children.)
[119:30] 4092 tn BDB 1000-1001 s.v. I שָׁוָה derives the verb from the first homonym listed, meaning “to agree with; to be like; to resemble.” It here means (in the Piel stem) “to be accounted suitable,” which in turn would mean by metonymy “to accept; to be committed to.” Some prefer to derive the verb from a homonym meaning “to place; to set,” but in this case an elliptical prepositional phrase must be understood, “I place your regulations [before me]” (see Ps 16:8).
[119:31] 4093 tn Or “cling to.”
[119:32] 4094 tn Heb “for you make wide my heart.” The “heart” is viewed here as the seat of the psalmist’s volition and understanding. The
[119:33] 4095 tn Heb “the way of your statutes.”
[119:33] 4096 tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (’eqev) is understood to mean “end” here. Another option is to take עֵקֶב (’eqev) as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”
[119:34] 4097 tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.
[119:35] 4098 tn Or “make me walk.”
[119:35] 4099 tn Heb “for in it I delight.”
[119:36] 4100 tn Heb “turn my heart to your rules.”
[119:36] 4101 tn Heb “and not unjust gain.”
[119:37] 4102 tn Heb “Make my eyes pass by from looking at what is worthless.”
[119:37] 4103 tn Heb “by your word.”
[119:38] 4105 tn Heb “which [is] for your fear,” that is, the promise made to those who exhibit fear of God.
[119:39] 4106 tn Heb “my reproach that I fear.”
[119:40] 4108 tn Or “righteousness.”
[119:41] 4109 tn Heb “and may your loyal love come to me.”
[119:41] 4110 tn Or “salvation” (so many English versions).
[119:41] 4111 tn Heb “according to your word.”
[119:42] 4112 tn Heb “and I will answer [the] one who insults me a word.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the jussive (see v. 41).
[119:43] 4113 tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the
[119:44] 4114 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the negated jussive (see v. 43).
[119:44] 4115 tn Or “forever and ever.”
[119:45] 4116 tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.”
[119:46] 4117 tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.
[119:48] 4118 tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God’s law borders on the extreme, some prefer to emend the text to “I lift up my hands to you,” eliminating “your commands, which I love” as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that “lifting the hands” does not refer to prayer here, but to the psalmist’s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God’s commands (so NCV; cf. TEV, CEV, NLT).
[119:50] 4119 tn The demonstrative “this” refers back to the hope just mentioned or forward to the statement in the second line concerning the promise’s power to revive. See the note on the word “me” at the end of the verse for further discussion.
[119:50] 4120 tn The hope generated by the promise (see v. 49b) brings comfort because (note “for” at the beginning of the line) the promise revives the psalmist’s spirits. Another option is to take כִּי (ki) at the beginning of the second line in the sense of “that,” in which case “this” refers to the promise’s power to revive.
[119:51] 4121 tn Heb “scoff at me to excess.”
[119:52] 4122 tn Heb “I remember your regulations from of old.” The prepositional phrase “from of old” apparently modifies “your regulations,” alluding to the fact that God revealed them to Israel in the distant past. Another option is to understand the prepositional phrase as modifying the verb, in which case one might translate, “I have long remembered your regulations.”
[119:52] 4123 tn Or “find comfort.”
[119:54] 4124 tn Heb “songs were your statutes to me.”
[119:54] 4125 tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident alien (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).
[119:55] 4126 tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.
[119:56] 4127 tn Heb “this has been to me.” The demonstrative “this” (1) refers back to the practices mentioned in vv. 54-55, or (2) looks forward to the statement in the second line, in which case the כִּי (ki) at the beginning of the second line should be translated “that.”
[119:57] 4128 tn Heb “my portion [is] the
[119:57] 4129 tn Heb “I said.”
[119:57] 4130 tn Heb “to keep your words” (see v. 9).
[119:58] 4131 tn Heb “I appease your face.”
[119:58] 4132 tn Heb “according to your word.”
[119:59] 4133 tn Heb “my ways.”
[119:59] 4134 tn Heb “and I turn my feet toward.”
[119:60] 4135 tn Heb “I hurry and I do not delay to keep your commands.”
[119:61] 4136 tn Heb “surround.”
[119:62] 4137 tn The psalmist uses an imperfect verbal form to emphasize that this is his continuing practice.
[119:63] 4138 tn Heb “to all who fear you.”
[119:65] 4139 tn Heb “do good.”
[119:65] 4140 tn Heb “according to your word.”
[119:66] 4141 tn Heb “goodness of taste.” Here “taste” refers to moral and ethical discernment.
[119:66] 4142 tn Heb “for I believe in your commands.”
[119:67] 4143 tn Heb “before I suffered, I was straying off.”
[119:67] 4144 tn Heb “your word.”
[119:69] 4145 tn Heb “smear over me a lie.”
[119:70] 4146 tn Heb “their heart is insensitive like fat.”
[119:72] 4147 tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”
[119:73] 4148 tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.
[119:73] 4149 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:74] 4150 tn Heb “those who fear you will see me and rejoice.”
[119:75] 4151 tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.
[119:75] 4152 tn Heb “and [in] faithfulness you afflicted me.”
[119:76] 4153 tn Heb “according to your word to your servant.”
[119:77] 4154 tn Heb “and may your compassion come to me.”
[119:78] 4155 tn Heb “for [with] falsehood they have denied me justice.”
[119:79] 4156 tn Heb “those who fear you.”
[119:80] 4157 tn Heb “may my heart be complete in your statutes.”
[119:81] 4158 tn Heb “my soul pines for.” See Ps 84:2.
[119:82] 4159 tn Heb “my eyes fail for your word.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See Ps 69:3.
[119:82] 4160 tn Heb “saying.”
[119:83] 4161 tn Or “even though.”
[119:83] 4162 tn The Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).
[119:83] 4163 tn Heb “in the smoke.”
[119:84] 4164 tn Heb “How long are the days of your servant?”
[119:85] 4165 tn Heb “for me.”
[119:85] 4166 tn Heb “which [is] not according to your law.”
[119:86] 4167 sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted.
[119:88] 4168 tn Heb “according to.”
[119:88] 4169 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:88] 4170 tn Heb “of your mouth.”
[119:89] 4171 tn Heb “Forever, O
[119:90] 4172 tn Heb “to a generation and a generation [is] your faithfulness.”
[119:92] 4173 tn Heb “if your law had not been my delight.”
[119:92] 4174 tn Or “my suffering.”
[119:95] 4175 tn Heb “the wicked wait for me to kill me.”
[119:96] 4176 tn Heb “to every perfection I have seen an end, your command is very wide.” God’s law is beyond full comprehension, which is why the psalmist continually studies it (vv. 95, 97).
[119:98] 4177 tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The
[119:101] 4178 tn Heb “I hold back my feet.”
[119:101] 4179 tn Heb “your word.” Many medieval Hebrew
[119:103] 4180 tn Heb “How smooth they are to my palate, your word, more than honey to my mouth.” A few medieval Hebrew
[119:104] 4181 tn Heb “every false path.”
[119:105] 4182 tn Many medieval Hebrew
[119:105] 4183 tn Heb “[is] a lamp for my foot and a light for my path.”
[119:107] 4184 tn Heb “according to your word.”
[119:108] 4185 tn Heb “of my mouth.”
[119:109] 4186 tn Heb “my life [is] in my hands continually.”
[119:111] 4187 tn Heb “for the joy of my heart [are] they.”
[119:112] 4188 tn Heb “I turn my heart to do.”
[119:113] 4189 tn Heb “divided ones.” The word occurs only here; it appears to be derived from a verbal root, attested in Arabic, meaning “to split” (see HALOT 762 s.v. *סֵעֵף). Since the psalmist is emphasizing his unswerving allegiance to God and his law, the term probably refers to those who lack such loyalty. The translation is similar to that suggested by L. C. Allen, Psalms 101-150 (WBC), 131.
[119:115] 4190 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:115] 4191 tn The psalmist has already declared that he observes God’s commands despite persecution, so here the idea must be “so that I might observe the commands of my God unhindered by threats.”
[119:116] 4192 tn Heb “according to your word.”
[119:116] 4193 tn The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:116] 4194 tn Heb “do not make me ashamed of my hope.” After the Hebrew verb בּוֹשׁ (bosh, “to be ashamed”) the preposition מִן (min, “from”) often introduces the reason for shame.
[119:117] 4195 tn Or “and that I might focus.” The two cohortatives with vav (ו) conjunctive indicate purpose/result after the imperative at the beginning of the verse.
[119:118] 4196 tn The Hebrew verb סָלָה (salah, “to disdain”) occurs only here and in Lam 1:15. Cognate usage in Aramaic and Akkadian, as well as Lam 1:15, suggest it may have a concrete nuance of “to throw away.”
[119:118] 4197 tn Heb “for their deceit [is] falsehood.”
[119:119] 4198 sn Traditionally “dross” (so KJV, ASV, NIV). The metaphor comes from metallurgy; “slag” is the substance left over after the metallic ore has been refined.
[119:119] 4199 sn As he explains in the next verse, the psalmist’s fear of judgment motivates him to obey God’s rules.
[119:120] 4200 tn Heb “my flesh.”
[119:120] 4201 tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.
[119:120] 4202 tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.
[119:121] 4203 tn Heb “do justice and righteousness.”
[119:122] 4204 tn Heb “be surety for your servant for good.”
[119:123] 4205 tn Heb “my eyes fail for your deliverance.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See the similar phrase in v. 82.
[119:123] 4206 tn Heb “and for the word of your faithfulness.”
[119:124] 4207 tn Heb “do with your servant according to your loyal love.”
[119:125] 4208 tn or “know.” The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:127] 4209 tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.
[119:128] 4210 tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.
[119:128] 4211 tn Heb “every false path.”
[119:130] 4212 tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57).
[119:130] 4213 tn Heb “it [i.e., the doorway] gives.”
[119:130] 4214 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Pss 19:7; 116:6.
[119:131] 4215 tn The verb occurs only here in the OT.
[119:132] 4216 tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the
[119:133] 4217 tn God’s “word” refers here to his law (see v. 11).
[119:134] 4218 tn Or “redeem me.”
[119:134] 4219 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:135] 4220 tn Heb “cause your face to shine.”
[119:136] 4221 tn Heb “[with] flowing streams my eyes go down.”
[119:136] 4222 tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.
[119:138] 4223 tn Heb “you commanded [in] justice your rules.”
[119:139] 4225 tn Heb “destroys,” in a hyperbolic sense.
[119:139] 4226 tn Heb “your words.”
[119:142] 4227 tn Heb “your justice [is] justice forever.”
[119:144] 4230 tn Heb “just are your rules forever.”
[119:144] 4231 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:146] 4232 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:149] 4233 tn Heb “my voice.”
[119:149] 4234 tn Heb “according to.”
[119:149] 4235 tn Heb “according to your custom.”
[119:150] 4236 tn Heb “those who pursue.”
[119:152] 4238 tn Heb “long ago I knew concerning your rules, that forever you established them.” See v. 89 for the same idea. The translation assumes that the preposition מִן (min) prefixed to “your rules” introduces the object of the verb יָדַע (yada’), as in 1 Sam 23:23. Another option is that the preposition indicates source, in which case one might translate, “Long ago I realized from your rules that forever you established them” (cf. NIV, NRSV).
[119:154] 4239 tn Or “argue my case.”
[119:154] 4240 tn Heb “and redeem me.” The verb “redeem” casts the
[119:155] 4241 tn Heb “far from the wicked [is] deliverance.”
[119:156] 4242 tn Heb “according to your customs.”
[119:157] 4243 tn Heb “many [are] those who chase me and my enemies.”
[119:158] 4244 tn Heb “your word.”
[119:160] 4245 tn Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “sum total” of God’s instructions.
[119:161] 4246 tn Heb “and because of your instructions my heart trembles.” The psalmist’s healthy “fear” of the consequences of violating God’s instructions motivates him to obey them. See v. 120.
[119:162] 4247 tn Heb “like one who finds great plunder.” See Judg 5:30. The image is that of a victorious warrior who finds a large amount of plunder on the field of battle.
[119:164] 4248 tn The number “seven” is use rhetorically to suggest thoroughness.
[119:165] 4249 tn Heb “great peace [is] to the lovers of your law.”
[119:165] 4250 tn Heb “and there is no stumbling to them.”
[119:168] 4252 tn Heb “for all my ways [are] before you.”
[119:169] 4253 tn Heb “may my cry approach before you.”
[119:170] 4254 tn Heb “may my appeal for mercy come before you.”
[119:170] 4255 tn Heb “according to your speech.”
[119:172] 4256 tn Heb “your word.”
[119:173] 4257 tn The words “to obey” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity.
[119:175] 4258 tn Heb “my life.”
[119:175] 4259 tn God’s regulations will “help” the psalmist by giving him moral and ethical guidance.
[119:176] 4260 tn Heb “I stray like a lost sheep.” It is possible that the point of the metaphor is vulnerability: The psalmist, who is threatened by his enemies, feels as vulnerable as a straying, lost sheep. This would not suggest, however, that he has wandered from God’s path (see the second half of the verse, as well as v. 110).
[120:1] 4261 sn Psalm 120. The genre and structure of this psalm are uncertain. It begins like a thanksgiving psalm, with a brief notice that God has heard the psalmist’s prayer for help and has intervened. But v. 2 is a petition for help, followed by a taunt directed toward enemies (vv. 3-4) and a lament (vv. 5-7). Perhaps vv. 2-7 recall the psalmist’s prayer when he cried out to the Lord.
[120:1] 4262 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[120:2] 4263 tn The words “I said” are supplied in the translation for clarification. See the introductory note for this psalm.
[120:2] 4265 tn Heb “from a lip of falsehood.”
[120:2] 4266 tn Heb “from a tongue of deception.”
[120:3] 4267 tn Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The
[120:4] 4268 tn The words “here’s how” are supplied in the translation as a clarification. In v. 4 the psalmist answers the question he raises in v. 3.
[120:4] 4269 tn Heb “with coals of the wood of the broom plant.” The wood of the broom plant was used to make charcoal, which in turn was used to fuel the fire used to forge the arrowheads.
[120:5] 4270 tn Or “woe to me.” The Hebrew term אוֹיָה (’oyah, “woe”) which occurs only here, is an alternate form of אוֹי (’oy).
[120:5] 4271 tn Heb “I live as a resident alien.”
[120:5] 4272 sn Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17. (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23, which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146.
[120:6] 4273 tn The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals.
[120:7] 4274 tn Heb “I, peace.”
[120:7] 4275 tn Heb “they [are] for war.”
[121:1] 4276 sn Psalm 121. The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3-8), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3. The translation assumes that speaker one talks in vv. 1-2, that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4-8. If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two’s response to the words of speaker one. See the note on the word “sleep” at the end of v. 3.
[121:1] 4277 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[121:1] 4278 tn Heb “I lift my eyes.”
[121:1] 4279 tn The Hebrew term מֵאַיִן (me’ayin) is interrogative, not relative, in function. Rather than directly stating that his source of help descends from the hills, the psalmist is asking, “From where does my help come?” Nevertheless, the first line does indicate that he is looking toward the hills for help, probably indicating that he is looking up toward the sky in anticipation of supernatural intervention. The psalmist assumes the dramatic role of one needing help. He answers his own question in v. 2.
[121:2] 4280 tn Heb “my help [is] from with the
[121:3] 4282 tn Heb “the one who guards you.”
[121:3] 4283 tn The prefixed verbal forms following the negative particle אל appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8.
[121:4] 4284 tn Heb “the one who guards Israel.”
[121:6] 4285 sn One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.
[121:8] 4286 tn Heb “your going out and your coming in.”
[122:1] 4287 sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.
[122:1] 4288 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[122:1] 4289 tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition בְּ (bet) usually introduces the reason for joy.
[122:3] 4291 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[122:3] 4292 tc Heb “Jerusalem, which is built like a city which is joined to her together.” The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb חֻבְּרָה (khubbÿrah, “is joined”) to a noun חֶבְרָה (khevrah, “association; company”). The text then reads literally, “Jerusalem, which is built like a city which has a company together.” This in turn can be taken as a reference to Jerusalem’s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4-5).
[122:4] 4294 tn Heb “which is where the tribes go up.”
[122:4] 4295 tn Heb “[it is] a statute for Israel to give thanks to the name of the
[122:5] 4298 tn Heb “Indeed, there they sit [on] thrones for judgment, [on] thrones [belonging] to the house of David.”
[122:6] 4299 tn Heb “ask [for].”
[122:6] 4300 tn Or “be secure.”
[122:7] 4301 tn or “security.”
[122:7] 4302 tn The psalmist uses second feminine singular pronominal forms to address personified Jerusalem.
[122:9] 4303 tn Heb “I will seek good for you.” The psalmist will seek Jerusalem’s “good” through prayer.
[123:1] 4304 sn Psalm 123. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.
[123:1] 4305 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[123:1] 4306 tn Heb “I lift my eyes.”
[123:1] 4307 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12).
[123:2] 4308 sn Servants look to their master for food, shelter, and other basic needs.
[123:3] 4309 tn Heb “for greatly we are filled [with] humiliation.”
[123:4] 4310 tn Heb “greatly our soul is full to it.”
[124:1] 4311 sn Psalm 124. Israel acknowledges that the Lord delivered them from certain disaster.
[124:1] 4312 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[124:2] 4313 tn Heb “rose up against us.”
[124:4] 4315 tn Heb “would have passed over.”
[124:4] 4316 tn Heb “our being.” 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).
[124:5] 4317 tn Heb “then they would have passed over our being, the raging waters.”
[124:6] 4318 tn Heb “blessed [be] the
[124:6] 4319 tn Heb “[the one] who.”
[124:7] 4320 tn Heb “our life escaped.”
[124:8] 4321 tn Heb “our help [is] in the name of the
[125:1] 4323 sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.
[125:1] 4324 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[125:2] 4325 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[125:3] 4327 tn Heb “a scepter of wickedness.” The “scepter” symbolizes royal authority; when collocated with “wickedness” the phrase refers to an oppressive foreign conqueror.
[125:3] 4329 tn Heb “so that the godly might not stretch out their hands in wrongdoing.” A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules.
[125:4] 4330 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the
[125:5] 4331 tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.
[125:5] 4332 tn Heb “lead them away.” The prefixed verbal form is understood as a jussive of prayer here (note the prayers directly before and after this). Another option is to translate, “the
[125:5] 4333 tn Heb “the workers of wickedness.”
[125:5] 4334 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).
[126:1] 4335 sn Psalm 126. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.
[126:1] 4336 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[126:1] 4337 tn Heb “turns with a turning [toward] his people.” The Hebrew noun שִׁיבַת (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית (shevit) or שְׁבוּת (shÿvut), both of which are used as a cognate accusative of שׁוּב (shuv; see Ps 14:7). However an Aramaic cognate of שְׁבִית appears in an eighth century
[126:1] 4338 tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPsa. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.
[126:2] 4339 tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”
[126:2] 4340 tn Heb “they said among the nations.”
[126:4] 4341 tn Heb “like the streams in the Negev.”
[126:4] sn The streams in the arid south. Y. Aharoni writes of the streams in the Negev: “These usually dry wadis collect water on rainy days from vast areas. The situation is also aggravated by floods from the desert mountains and southern Judah. For a day or two or, more frequently, for only a few hours they turn into dangerous torrents” (Y. Aharoni, The Land of the Bible, 26). God’s people were experiencing a “dry season” after a time of past blessing; they pray here for a “flash flood” of his renewed blessing. This does not imply that they are requesting only a brief display of God’s blessing. Rather the point of comparison is the suddenness with which the wadis swell during a rain, as well as the depth and power of these raging waters. The community desires a sudden display of divine favor in which God overwhelms them with blessings.
[126:5] 4342 sn O. Borowski says regarding this passage: “The dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing” (Agriculture in Iron Age Israel, 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer.
[126:6] 4343 tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.
[126:6] 4344 tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.
[126:6] sn Verse 6 expands the image of v. 5. See the note on the word “harvest” there.
[127:1] 4345 sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.
[127:1] 4346 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[127:1] 4347 sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.
[127:1] 4348 sn The city symbolizes community security, which is the necessary framework for family security.
[127:2] 4349 tn Heb “[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.” The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See לָכֶם (lakhem, “for you”).
[127:2] 4350 tn Here the Hebrew particle כֵּן (ken) is used to stress the following affirmation (see Josh 2:4; Ps 63:2).
[127:2] 4351 tn Heb “he gives to his beloved, sleep.” The translation assumes that the Hebrew term שֵׁנָא (shena’, “sleep,” an alternate form of שֵׁנָה, shenah) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one’s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one’s first priority. Another option is to take “sleep” as the direct object: “yes, he gives sleep to his beloved” (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one’s needs met. He blesses on the basis of one’s relationship to him, not on the basis of physical energy expended.
[127:3] 4353 tn Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.
[127:4] 4354 tn Heb “like arrows in the hand of a warrior, so [are] sons of youth.” Arrows are used in combat to defend oneself against enemies; sons are viewed here as providing social security and protection (see v. 5). The phrase “sons of youth” is elliptical, meaning “sons [born during the father’s] youth.” Such sons will have grown up to be mature adults and will have children of their own by the time the father reaches old age and becomes vulnerable to enemies. Contrast the phrase “son of old age” in Gen 37:3 (see also 44:20), which refers to Jacob’s age when Joseph was born.
[127:5] 4355 tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.
[127:5] 4356 tn Heb “speak with.”
[128:1] 4357 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.
[128:1] 4358 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[128:1] 4359 tn Heb “every fearer of the
[128:1] 4360 tn Heb “the one who walks in his ways.”
[128:2] 4361 tn The psalmist addresses the representative God-fearing man, as indicated by the references to “your wife” (v. 3) and “the man” (v. 4), as well as the second masculine singular pronominal and verbal forms in vv. 2-6.
[128:2] 4362 tn Heb “the work of your hands, indeed you will eat.”
[128:2] 4363 tn Heb “how blessed you [will be] and it will be good for you.”
[128:3] 4364 sn The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).
[128:3] 4365 tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders.
[128:4] 4366 tn Heb “look, indeed thus will the man, the fearer of the
[128:5] 4367 tn The prefixed verbal form is understood as a jussive of prayer (note the imperatives that are subordinated to this clause in vv. 5b-6a). Having described the blessings that typically come to the godly, the psalmist concludes by praying that this ideal may become reality for the representative godly man being addressed.
[128:5] 4368 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.
[128:5] 4369 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[128:6] 4370 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.
[128:6] 4371 tn Heb “sons to your sons.”
[128:6] 4372 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).
[129:1] 4373 sn Psalm 129. Israel affirms God’s justice and asks him to destroy the enemies of Zion.
[129:1] 4374 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[129:4] 4375 tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.
[129:6] 4376 tn The Hebrew verb שָׁלַף (shalaf) normally means “to draw [a sword]” or “to pull.” BDB 1025 s.v. suggests the meaning “to shoot up” here, but it is more likely that the verb here means “to pluck; to pull up,” a nuance attested for this word in later Hebrew and Aramaic (see Jastrow 1587 s.v. שָׁלַף).
[129:8] 4377 tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.
[130:1] 4378 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
[130:1] 4379 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[130:1] 4380 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.
[130:2] 4381 tn Heb “my voice.”
[130:2] 4382 tn Heb “may your ears be attentive to the voice of.”
[130:3] 4383 tn Heb “observe.”
[130:3] 4384 tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”
[130:4] 4386 tn Heb “for with you [there is] forgiveness.”
[130:4] 4387 tn Or “consequently you are.”
[130:5] 4389 tn Or “wait for.”
[130:5] 4390 tn Heb “my soul waits.”
[130:5] 4391 tn Heb “his word.”
[130:6] 4392 tn Heb “my soul for the master.”
[130:6] 4393 tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.
[130:7] 4394 tn Heb “for with the
[130:7] 4395 tn Heb “and abundantly with him [is] redemption.”
[130:8] 4397 tn The Hebrew noun עָוֹן (’avon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to forgiveness per se (v. 4), but the emphasis in this context is likely on deliverance from the national consequences of sin. See L. C. Allen, Psalms 101-150 (WBC), 192.
[131:1] 4398 sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.
[131:1] 4399 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[131:1] 4400 tn Heb “and my eyes are not lifted up.”
[131:1] 4401 tn Heb “I do not walk in great things, and in things too marvelous for me.”
[131:2] 4403 tn Heb “I make level and make quiet my soul.”
[131:2] 4404 tn Heb “like a weaned [one] upon his mother.”
[131:2] 4405 tn Heb “like the weaned [one] upon me, my soul.”
[132:1] 4406 sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.
[132:1] 4407 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[132:1] 4408 tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).
[132:2] 4409 tn Heb “the powerful [one] of Jacob.”
[132:3] 4410 tn The words “he said” are supplied in the translation to clarify that what follows is David’s vow.
[132:3] 4411 tn Heb “the tent of my house.”
[132:3] 4412 tn Heb “go up upon the bed of my couch.”
[132:5] 4413 tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).
[132:5] 4414 tn Heb “the powerful [one] of Jacob.”
[132:6] 4415 tn Rather than having an antecedent, the third feminine singular pronominal suffix here (and in the next line) appears to refer to the ark of the covenant, mentioned in v. 8. (The Hebrew term אָרוֹן [’aron, “ark”] is sometimes construed as grammatically feminine. See 1 Sam 4:17; 2 Chr 8:11.)
[132:6] 4416 sn Some understand Ephrathah as a reference to Kiriath-jearim because of the apparent allusion to this site in the next line (see the note on “Jaar”). The ark was kept in Kiriath-jearim after the Philistines released it (see 1 Sam 6:21-7:2). However, the switch in verbs from “heard about” to “found” suggests that Ephrathah not be equated with Jair. The group who is speaking heard about the ark while they were in Ephrath. They then went to retrieve it from Kiriath-jearim (“Jaar”). It is more likely that Ephrathah refers to a site near Bethel (Gen 35:16, 19; 48:7) or to Bethlehem (Ruth 4:11; Mic 5:2).
[132:6] 4417 tn Heb “fields of the forest.” The Hebrew term יָעַר (ya’ad, “forest”) is apparently a shortened alternative name for קִרְיַת יְעָרִים (qiryat yÿ’arim, “Kiriath-jearim”), the place where the ark was kept after it was released by the Philistines and from which David and his men retrieved it (see 1 Chr 13:6).
[132:7] 4418 tn Or “bow down.”
[132:9] 4419 tn Or “righteousness.”
[132:10] 4420 tn Heb “do not turn away the face of your anointed one.”
[132:11] 4421 tn Heb “the
[132:11] 4422 tn Heb “he will not turn back from it.”
[132:11] 4423 tn The words “he said” are supplied in the translation to clarify that what follows are the
[132:11] 4424 tn Heb “the fruit of your body.”
[132:13] 4426 tn Heb “he desired it for his dwelling place.”
[132:14] 4427 tn The words “he said” are added in the translation to clarify that what follows are the
[132:14] 4428 tn Heb “for I desired it.”
[132:15] 4429 tn Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.
[132:15] 4430 tn Heb “her poor I will satisfy [with] food.”
[132:16] 4431 tn Heb “and her priests I will clothe [with] deliverance.”
[132:16] 4432 tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.
[132:17] 4433 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
[132:17] 4434 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
[132:18] 4435 tn Heb “his enemies I will clothe [with] shame.”
[133:1] 4436 sn Psalm 133. The psalmist affirms the benefits of family unity.
[133:1] 4437 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[133:1] 4438 sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.
[133:2] 4439 tn Heb “[it is] like the good oil on the head, going down on the beard.”
[133:2] 4440 tn Heb “which goes down in accordance with his measured things.” The Hebrew phrase מִדּוֹתָיו (middotayv, “his measured things”) refers here to the robes worn by Aaron. HALOT 546 s.v. *מַד derives the form from מַד (midah, “robe”) rather than מִדָּה (middah, “measured thing”). Ugaritic md means “robe” and is pluralized mdt.
[133:3] 4441 sn Hermon refers to Mount Hermon, located north of Israel.
[133:3] 4442 sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.
[133:3] 4444 tn Heb “there the
[134:1] 4445 sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).
[134:1] 4446 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[134:3] 4449 tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.
[134:3] 4450 tn Heb “may the
[135:1] 4451 sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.
[135:3] 4453 tn Heb “for [it is] pleasant.” The translation assumes that it is the
[135:4] 4455 sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.
[135:9] 4457 tn Or “signs” (see Ps 65:8).
[135:9] 4458 tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.
[135:13] 4459 tn Or “is forever.”
[135:13] 4460 tn Heb “O
[135:14] 4461 tn Heb “judges,” but here the idea is that the
[135:14] 4462 sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.
[135:15] 4463 tn Heb “the work of the hands of man.”
[135:17] 4464 tn Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (’af ’en, “indeed, there is not”) see Isa 41:26. Another option is to take אַף as “nose” (see Ps 115:6), in which case one might translate, “a nose, [but] they have no breath in their mouths.”
[135:18] 4465 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”
[135:18] sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.
[135:19] 4466 tn Heb “house” (here and in the next two lines).
[135:20] 4467 tn Heb “fearers.”
[135:21] 4468 tn Heb “praised be the
[135:21] 4469 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[136:1] 4470 sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”
[136:1] 4471 tn Or “is forever.”
[136:13] 4473 tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.
[136:13] 4474 tn Heb “into pieces.”
[136:15] 4475 tn Or “shook off.”
[136:23] 4476 tn Heb “who, in our low condition, remembered us.”
[136:25] 4477 tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).
[137:1] 4478 sn Psalm 137. The Babylonian exiles lament their condition, vow to remain loyal to Jerusalem, and appeal to God for revenge on their enemies.
[137:1] 4479 tn Heb “there we sit down, also we weep.”
[137:3] 4480 tn Heb “ask us [for] the words of a song.”
[137:3] 4481 tn Heb “our [?] joy.” The derivation and meaning of the Hebrew phrase תוֹלָלֵינוּ (tolalenu, “our [?]”) are uncertain. A derivation from תָּלַל (talal, “to mock”) fits contextually, but this root occurs only in the Hiphil stem. For a discussion of various proposals, see L. C. Allen, Psalms 101-150 (WBC), 236.
[137:3] 4482 tn Heb “from a song of Zion.” Most modern translations read, “one of the songs of Zion,” taking the preposition מִן (min, “from”) as partitive and “song” as collective. The present translation assumes the mem (ם) is enclitic, being misunderstood later as the prefixed preposition.
[137:5] 4483 tn Heb “may my right hand forget.” In this case one must supply an object, such as “how to move.” 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 כשׁח, meaning “to be crippled; to be lame.” See HALOT 502 s.v. כשׁח, which cites Arabic cognate evidence in support of the proposal. The corruption of the MT can be explained as an error of transposition facilitated by the use of שָׁכַח (shakhakh, “forget”) just before this.
[137:6] 4484 tn Heb “if I do not lift up Jerusalem over the top of my joy.”
[137:7] 4485 tn Heb “remember, O
[137:7] 4486 tn Heb “lay [it] bare, lay [it] bare.”
[137:8] 4487 tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.
[137:8] 4488 tn Heb “O the happiness of the one who repays you your wage which you paid to us.”
[137:9] 4489 sn For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12; Isa 13:16; Hos 13:16; Nah 3:10.
[138:1] 4490 sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection.
[138:1] 4491 tn The referent of the Hebrew term אֱלֹהִים (’elohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist’s praise takes on a polemical tone.
[138:2] 4492 tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.
[138:3] 4493 tn Heb “in the day.”
[138:3] 4494 tn Heb “you made me bold in my soul [with] strength.”
[138:4] 4495 tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.
[138:4] 4496 tn Heb “the words of your mouth.”
[138:7] 4499 tn Or “distress.”
[138:7] 4500 tn Heb “against the anger of my enemies you extend your hand.”
[138:8] 4501 tn Heb “avenges on my behalf.” For the meaning “to avenge” for the verb גָּמַר (gamar), see HALOT 197-98 s.v. גמר.
[138:8] 4502 tn Heb “the works of your hands.” Many medieval Hebrew
[139:1] 4503 sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.
[139:1] 4504 tn The statement is understood as generalizing – the psalmist describes what God typically does.
[139:3] 4505 tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זָרָת (zarat, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).
[139:3] 4506 tn Heb “all my ways.”
[139:4] 4508 tn Heb “look, O
[139:6] 4509 tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”
[139:7] 4510 tn Heb “Where can I go from your spirit, and where from your face can I flee?” God’s “spirit” may refer here (1) to his presence (note the parallel term, “your face,” and see Ps 104:29-30, where God’s “face” is his presence and his “spirit” is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10).
[139:8] 4511 tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90).
[139:8] 4512 tn Heb “look, you.”
[139:9] 4513 tn Heb “rise up.”
[139:9] 4514 sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.
[139:9] 4515 tn Heb “at the end.”
[139:11] 4516 tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (yesukkeniy), from the root שׂכך (“to cover,” an alternate form of סכך), a reading assumed in the present translation.
[139:11] 4517 tn Heb “and night, light, around me.”
[139:12] 4518 tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.
[139:12] 4519 tn Heb “shines like.”
[139:12] 4520 tn Heb “like darkness, like light.”
[139:13] 4522 tn Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).
[139:13] 4523 tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.
[139:14] 4524 tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (pala’) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (pala’; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נפלאים, the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (nifla’ot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).
[139:14] 4525 tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yoda’at), a Qal active participle, feminine singular form, to יָדַעְתָּ (yada’ta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.
[139:15] 4526 tc The Hebrew term אֲשֶׁר (’asher, “which”) should probably be emended to כֲּאַשֶׁר (ka’asher, “when”). The kaf (כ) may have been lost by haplography (note the kaf at the end of the preceding form).
[139:15] 4527 sn The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth’s surface (see H. W. Wolff, Anthropology of the Old Testament, 96-97). Job 1:21 also closely associates the mother’s womb with the earth.
[139:16] 4528 tn Heb “Your eyes saw my shapeless form.” The Hebrew noun גֹּלֶם (golem) occurs only here in the OT. In later Hebrew the word refers to “a lump, a shapeless or lifeless substance,” and to “unfinished matter, a vessel wanting finishing” (Jastrow 222 s.v. גּוֹלֶם). The translation employs the dynamic rendering “when I was inside the womb” to clarify that the speaker was still in his mother’s womb at the time he was “seen” by God.
[139:16] 4529 tn Heb “and on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.” This “scroll” may be the “scroll of life” mentioned in Ps 69:28 (see the note on the word “living” there).
[139:17] 4530 tn Heb “and to me how precious are your thoughts, O God.” The Hebrew verb יָקַר (yaqar) probably has the sense of “difficult [to comprehend]” here (see HALOT 432 s.v. יקר qal.1 and note the use of Aramaic יַקִּר in Dan 2:11). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God’s knowledge about him (see vv. 1-6, 17b-18).
[139:17] 4531 tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.
[139:18] 4532 tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.
[139:19] 4533 tn The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7, as well as GKC 321 §109.b).
[139:19] 4534 tn Heb “men of bloodshed.”
[139:20] 4536 tc Heb “they speak [of] you.” The suffixed form of the verb אָמַר (’amar, “to speak”) is peculiar. The translation assumes an emendation to יַמְרֻךָ (yamrukha), a Hiphil form from מָרָה (marah, “to rebel”; see Ps 78:40).
[139:20] 4537 tn Heb “by deceit.”
[139:20] 4538 tc Heb “lifted up for emptiness, your cities.” The Hebrew text as it stands makes no sense. The form נָשֻׂא (nasu’; a Qal passive participle) should be emended to נָשְׂאוּ (nosÿu; a Qal perfect, third common plural, “[they] lift up”). Many emend עָרֶיךָ (’arekha, “your cities”) to עָלֶיךָ (’alekha, “against you”), but it is preferable to understand the noun as an Aramaism and translate “your enemies” (see Dan 4:16 and L. C. Allen, Psalms 101-150 [WBC], 253).
[139:21] 4539 tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomÿmekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvÿmitqomÿmekha), a Hitpolel participle (the prefixed mem [מ] of the participle is accidentally omitted in the MT, though a few medieval Hebrew
[139:22] 4540 tn Heb “[with] completeness of hatred I hate them.”
[139:23] 4541 tn Heb “and know my heart.”
[139:23] 4542 tn The Hebrew noun שַׂרְעַפַּי (sar’apay, “concerns”) is used of “worries” in Ps 94:19.
[139:24] 4543 tn Many understand the Hebrew term עֹצֶב (’otsev) as a noun meaning “pain,” and translate the phrase דֶּרֶךְ עֹצֶב (derekh ’otsev) as “of pain,” but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take עֹצֶב as “idol” (see HALOT 865 s.v. I עֹצֶב) and understand “way of an idol” to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101-150 (WBC), 253.
[139:24] 4544 tn Heb “in the path of antiquity.” This probably refers to the moral path prescribed by the
[140:1] 4545 sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.
[140:1] 4546 tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
[140:1] 4547 tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
[140:2] 4548 tn Heb “they devise wicked [plans] in [their] mind.”
[140:2] 4549 tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (yÿgaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.
[140:3] 4550 tn Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”
[140:3] 4551 tn The Hebrew term is used only here in the OT.
[140:4] 4554 tn Heb “to push down my steps.”
[140:5] 4555 tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khovÿlim) from the verb חָבַל (khaval, “act corruptly”).
[140:7] 4556 tn Heb “the strength of my deliverance.”
[140:8] 4558 tn Heb “do not grant the desires of the wicked.”
[140:8] 4559 tn Heb “his.” The singular is used in a representative sense (see v. 1).
[140:8] 4560 tn Heb “his plot do not promote, they rise up.” The translation understands the final verb as being an unmarked temporal clause. Another option is to revocalize the verb as a Hiphil and take the verb with the next verse, “those who surround me lift up [their] head,” which could refer to their proud attitude as they anticipate victory (see Ps 27:6).
[140:9] 4561 tn Heb “harm of their lips.” The genitive here indicates the source or agent of the harm.
[140:10] 4562 tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט (mut, “to sway”), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). In Ps 140:10 the form יַמְטֵר (yamter, “let him rain down”) should probably be read.
[140:10] 4563 tn Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition -בְּ (bet) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה (mahamorah, “bottomless pit”) occurs only here in the OT.
[140:11] 4564 tn Heb “a man of a tongue.”
[140:11] 4565 tn Heb “be established in.”
[140:11] 4566 tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.
[140:12] 4567 tc The translation follows the Qere and many medieval Hebrew
[140:12] 4568 tn Heb “and the just cause of the poor.”
[141:1] 4569 sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men.
[141:2] 4570 tn Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”
[141:3] 4571 tn Heb “door.” The Hebrew word occurs only here in the OT.
[141:3] 4572 sn My mouth…my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully.
[141:4] 4573 tn Heb “do not turn my heart toward an evil thing.”
[141:4] 4574 tn Heb “to act sinfully in practices in wickedness with men, doers of evil.”
[141:4] 4575 sn Their delicacies. This probably refers to the enjoyment that a sinful lifestyle appears to offer.
[141:5] 4576 tn The form יָנִי (yaniy) appears to be derived from the verbal root נוּא (nu’). Another option is to emend the form to יְנָא (yÿna’), a Piel from נָאָה (na’ah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.
[141:5] 4577 sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.
[141:5] 4578 tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (kiy-’od u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.
[141:6] 4579 tn Heb “they are thrown down by the hands of a cliff, their judges.” The syntax of the Hebrew text is difficult and the meaning uncertain. The perfect verbal form is understood as rhetorical; the psalmist describes the anticipated downfall of the wicked as if it had already occurred. “Their judges” could be taken as the subject of the verb, but this makes little, if any, sense. The translation assumes the judges are the agents and that the wicked, mentioned earlier in the psalm, are the subjects of the verb.
[141:6] 4580 tn It is unclear how this statement relates to the preceding sentence. Perhaps the judges are the referent of the pronominal subject (“they”) of the verb “will listen,” and “my words” are the referent of the pronominal subject (“they”) of the phrase “are pleasant.” The psalmist may be affirming here his confidence that he will be vindicated when he presents his case before the judges, while the wicked will be punished.
[141:7] 4581 tn Heb “like splitting and breaking open in the earth.” The meaning of the statement and the point of the comparison are not entirely clear. Perhaps the psalmist is suggesting that he and other godly individuals are as good as dead; their bones are scattered about like dirt that is dug up and tossed aside.
[141:8] 4582 tn Heb “my eyes [are] toward you.”
[141:8] 4583 tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”
[141:9] 4584 tn Heb “and the traps of the doers of evil.”
[141:10] 4585 tn The prefixed verbal form is understood as a jussive of prayer. Another option is to translate, “the wicked will fall.”
[141:10] 4587 tn Heb “at the same [that] I, until I pass by.” Another option is to take יַחַד (yakhad) with the preceding line, “let the wicked fall together into their own nets.”
[142:1] 4588 sn Psalm 142. The psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.
[142:1] 4589 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.
[142:1] 4590 sn According to the superscription, David wrote this psalm while in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3. See the superscription of Ps 57.
[142:1] 4591 tn Heb “[with] my voice to the
[142:1] 4592 tn Heb “[with] my voice to the
[142:2] 4593 tn Heb “my trouble before him I declare.”
[142:3] 4594 tn Heb “my spirit grows faint.”
[142:3] 4595 tn Heb “you know my path.”
[142:4] 4596 tn Heb “there is no one who recognizes me.”
[142:4] 4597 tn Heb “ a place of refuge perishes from me.”
[142:4] 4598 tn Heb “there is no one who seeks for the sake of my life.”
[142:5] 4599 tn Heb “my portion.” The psalmist compares the
[142:6] 4600 tn Heb “for I am very low.”
[142:7] 4601 tn Heb “bring out my life.”
[142:7] 4602 tn Or “gather around.”
[142:7] 4603 tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense.
[143:1] 4604 sn Psalm 143. As in the previous psalm, the psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.
[143:2] 4605 tn Heb “do not enter into judgment with.”
[143:2] 4606 tn Heb “for no one living is innocent before you.”
[143:3] 4608 tn Heb “an enemy.” The singular is used in a representative sense to describe a typical member of the larger group of enemies (note the plural “enemies” in vv. 9, 12).
[143:3] 4609 tn Heb “he crushes on the ground my life.”
[143:3] 4611 sn Dark regions refers to Sheol, which the psalmist views as a dark place located deep in the ground (see Ps 88:6).
[143:4] 4612 tn Heb “my spirit grows faint.”
[143:4] 4613 tn Heb “in my midst my heart is shocked.” For a similar use of the Hitpolel of שָׁמֵם (shamem), see Isa 59:16; 63:5.
[143:5] 4614 tn Or “ancient times”; Heb “days from before.”
[143:5] 4615 tn Heb “the work of your hands.”
[143:6] 4616 tn The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer.
[143:6] 4617 tn Heb “faint” or “weary.” See Ps 63:1.
[143:6] 4618 tc Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1). The translation assumes an emendation of the preposition -כְּ (kÿ, “like”) to -בְּ (bÿ, “in,” see Ps 63:1; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV).
[143:7] 4619 tn Heb “my spirit is failing.”
[143:7] 4620 tn Heb “do not hide your face from me.” The idiom “hide the face” (1) can mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) can carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[143:7] 4621 tn Heb “I will be equal with.”
[143:7] 4622 tn Heb “the pit.” The Hebrew noun בּוֹר (bor, “pit; cistern”) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1.
[143:8] 4623 tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.
[143:8] sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).
[143:8] 4624 sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).
[143:8] 4625 tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).
[143:9] 4626 tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nastiy, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of kaf (כ) and nun (נ) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (’el, “to”) is well-attested.
[143:10] 4627 tn Or “your will.” See Ps 40:8.
[143:10] 4628 tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).
[143:10] 4629 tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.
[143:10] 4630 sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.
[143:11] 4631 tn Heb “name,” which here stands metonymically for God’s reputation.
[143:11] 4632 tn The imperfect verbal forms in vv. 11-12a are understood as expressing the psalmist’s desire. Note the petitionary tone of vv. 7-10a.
[143:11] 4633 tn Heb “by your justice bring out my life from trouble.”
[143:12] 4634 tn Heb “in [or “by”] your faithfulness.”
[143:12] 4635 tn The perfect with vav (ו) consecutive carries on the mood of the preceding imperfect.
[143:12] 4636 tn Heb “all the enemies of my life.”
[144:1] 4637 sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.
[144:1] 4638 tn Heb “my rocky summit.” The
[144:1] 4639 tn Heb “blessed [be] the
[144:1] 4640 sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
[144:2] 4641 tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).
[144:2] 4642 tn Or “my elevated place.”
[144:2] 4643 tn Heb “the one who subdues nations beneath me.”
[144:3] 4644 tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (’enosh) is used here in a collective sense and refers to the human race. See Ps 8:5.
[144:3] 4645 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
[144:3] 4646 tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
[144:4] 4647 tn Heb “man,” or “mankind.”
[144:4] 4648 tn Heb “his days [are] like a shadow that passes away,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.
[144:5] 4649 tn The Hebrew verb נָטָה (natah) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the
[144:5] 4650 tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6.
[144:5] 4651 tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.
[144:6] 4652 sn Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
[144:7] 4653 tn Heb “stretch out your hands.”
[144:7] 4654 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16-17).
[144:7] 4655 tn Heb “from the hand of the sons of foreignness.”
[144:8] 4656 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” The reference to the “right hand” is probably a metonymy for an oath. When making an oath, one would raise the hand as a solemn gesture. See Exod 6:8; Num 14:30; Deut 32:40. The figure thus represents the making of false oaths (false promises).
[144:10] 4657 tn Heb “grants deliverance to.”
[144:10] 4658 tn Heb “harmful.”
[144:11] 4659 tn Heb “from the hand of the sons of foreignness.”
[144:11] 4660 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.
[144:12] 4661 tn Some consider אֲשֶׁר (’asher) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of אֲשֶׁר indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist – who appears to be a Davidic king preparing to fight a battle (see vv. 10-11) – is victorious, the whole nation will be spared invasion and defeat (see v. 14) and can flourish. Some prefer to emend the form to אַשְׁרֵי (“how blessed [are our sons]”). A suffixed noun sometimes follows אַשְׁרֵי (’ashrey; see 1 Kgs 10:8; Prov 20:7), but the presence of a comparative element (see “like plants”) after the suffixed noun makes the proposed reading too awkward syntactically.
[144:12] 4662 tn Heb “grown up in their youth.” The translation assumes that “grown up” modifies “plants” (just as “carved” modifies “corner pillars” in the second half of the verse). Another option is to take “grown up” as a predicate in relation to “our sons,” in which case one might translate, “they will be strapping youths.”
[144:12] 4663 tn The Hebrew noun occurs only here and in Zech 9:15, where it refers to the corners of an altar.
[144:12] 4664 tn Heb “carved [in] the pattern of a palace.”
[144:13] 4665 tn The Hebrew noun occurs only here.
[144:13] 4666 tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ’al mazon, “food upon food”).
[144:13] 4667 tn Heb “they are innumerable.”
[144:13] 4668 tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).
[144:14] 4669 tn Heb “weighted down.” This probably refers (1) to the cattle having the produce from the harvest placed on their backs to be transported to the storehouses (see BDB 687 s.v. סָבַל). Other options are (2) to take this as reference to the cattle being pregnant (see HALOT 741 s.v. סבל pu) or (3) to their being well-fed or fattened (see L. C. Allen, Psalms 101-150 [WBC], 288).
[144:14] 4670 tn Heb “there [will be] no breach, and there [will be] no going out, and there [will be] no crying out in our broad places.”
[144:15] 4671 tn Heb “[O] the happiness of the people who [it is] such to them.”
[145:1] 4672 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.
[145:1] 4673 tn Or, hyperbolically, “forever.”
[145:2] 4674 tn Or, hyperbolically, “forever.”
[145:3] 4675 tn Heb “and concerning his greatness there is no searching.”
[145:4] 4676 tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”
[145:5] 4677 tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”
[145:6] 4678 tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”
[145:7] 4679 tn Heb “the fame of the greatness of your goodness.”
[145:7] 4680 tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”
[145:8] 4681 tn Heb “slow to anger” (see Pss 86:15; 103:8).
[145:8] 4682 tn Heb “and great of loyal love” (see Pss 86:15; 103:8).
[145:9] 4683 tn Heb “and his compassion is over all his works.”
[145:12] 4684 tn Heb “the sons of man.”
[145:13] 4685 tn Heb “a kingdom of all ages.”
[145:14] 4686 tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the mem (מ) and samek (ס) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing nun (נ) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.
[145:14] 4687 tn Perhaps “discouraged” (see Ps 57:6).
[145:15] 4688 tn Heb “the eyes of all wait for you.”
[145:15] 4689 tn Heb “and you give to them their food in its season” (see Ps 104:27).
[145:16] 4690 tn Heb “[with what they] desire.”
[145:17] 4691 tn Heb “in all his ways.”
[145:17] 4692 tn Heb “and [is] loving in all his deeds.”
[145:18] 4693 tn Heb “in truth.”
[145:19] 4694 tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.
[145:19] 4695 tn Heb “the desire of those who fear him, he does.”
[145:21] 4696 tn Heb “the praise of the
[145:21] 4697 tn Heb “all flesh.”
[146:1] 4698 sn Psalm 146. The psalmist urges his audience not to trust in men, but in the
[146:3] 4699 tn Heb “in a son of man, to whom there is no deliverance.”
[146:4] 4700 tn Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3b.
[146:6] 4701 tn Heb “the one who guards faithfulness forever.”
[146:7] 4702 tn Heb “executes justice for the oppressed.”
[146:8] 4703 tn Perhaps “discouraged” (see Ps 57:6).
[146:9] 4704 sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by resident aliens, the fatherless, and widows.
[146:9] 4705 tn Heb “he makes the way of the wicked twisted.” The “way of the wicked” probably refers to their course of life (see Prov 4:19; Jer 12:1). God makes their path tortuous in the sense that he makes them pay the harmful consequences of their actions.
[146:10] 4706 tn Heb “for a generation and a generation.”
[147:1] 4707 sn Psalm 147. The psalmist praises the
[147:2] 4709 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[147:3] 4710 tn Heb “the one who heals.”
[147:5] 4711 tn Heb “and great of strength.”
[147:5] 4712 tn Heb “to his wisdom there is no counting.”
[147:6] 4713 tn Heb “brings down.”
[147:7] 4714 tn Heb “sing to the
[147:8] 4715 tn Heb “the one who covers.”
[147:9] 4717 tn Heb “which cry out.”
[147:10] 4718 tn Heb “he does not desire the strength of the horse, he does not take delight in the legs of the man.” Here “the horse” refers to the war horse used by ancient Near Eastern chariot forces, and “the man” refers to the warrior whose muscular legs epitomize his strength.
[147:11] 4719 tn Heb “those who fear him.”
[147:13] 4720 tn Heb “your sons.”
[147:14] 4721 tn Heb “the one who.”
[147:14] 4722 tn Heb “he makes your boundary peace.”
[147:14] 4723 tn Heb “satisfies you with.”
[147:15] 4724 tn Heb “the one who.”
[147:15] 4725 tn Heb “the one who sends his word, the earth.” The Hebrew term אֶרֶץ (’erets, “earth”) is an adverbial accusative; one must supply a preposition before it (such as “through” or “to”) in the English translation.
[147:15] 4726 tn Heb “swiftly his word runs.”
[147:16] 4727 tn Heb “the one who gives snow like wool, frost like ashes he scatters.”
[147:17] 4728 tn Heb “his ice.”
[147:17] 4729 tn Heb “Before his cold, who can stand?”
[147:18] 4730 tn Heb “he sends his word and melts them.”
[147:18] 4731 tn Heb “he blows his breath.”
[148:1] 4732 sn Psalm 148. The psalmist calls upon all creation to praise the Lord, for he is the creator and sovereign king of the world.
[148:2] 4733 tn Or “heavenly messengers.”
[148:2] 4734 tn Heb “all his host.”
[148:3] 4735 tn Heb “stars of light.”
[148:4] 4736 sn The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. See also Ps 104:3. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 47.
[148:6] 4737 tn Or “forever and ever.”
[148:6] 4738 tn Heb “and it will not pass away.”
[148:8] 4739 tn In Ps 119:83 the noun refers to “smoke,” but here, where the elements of nature are addressed, the clouds, which resemble smoke, are probably in view.
[148:8] 4740 tn Heb “[that] does his word.”
[148:14] 4742 tn Heb “and he lifted up a horn for his people.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:17, 24; 92:10; Lam 2:17). Another option is to take the “horn” as a symbol for the Davidic king, through whom the
[148:14] 4743 tn “[there is] praise for all his loyal followers, to the sons of Israel, the people near him.” Here “praise” stands by metonymy for the victory that prompts it.
[149:1] 4744 sn Psalm 149. The psalmist calls upon God’s people to praise him because he is just and avenges them.
[149:1] 4745 tn Heb “his praise in the assembly of the godly ones.”
[149:2] 4747 sn The
[149:4] 4748 tn Heb “he honors the oppressed [with] deliverance.”
[149:5] 4749 tn Heb “in glory.” Here “glory” probably refers to the “honor” that belongs to the
[149:5] 4750 tn The significance of the reference to “beds” is unclear. Perhaps the point is that they should rejoice at all times, even when falling asleep or awaking.
[149:6] 4751 tn Heb “[May] praises of God [be] in their throat, and a two-edged sword in their hand.”
[149:8] 4753 tn Heb “to bind.”
[149:9] 4754 tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.
[149:9] 4755 tn Heb “to do against them judgment [that] is written.”
[149:9] 4756 tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5).
[150:1] 4757 sn Psalm 150. The Psalter concludes with a resounding call for praise from everything that has breath.
