Mazmur 41:1-13
KonteksFor the music director; a psalm of David.
41:1 How blessed 2 is the one who treats the poor properly! 3
When trouble comes, 4 the Lord delivers him. 5
41:2 May the Lord protect him and save his life! 6
May he be blessed 7 in the land!
Do not turn him over 8 to his enemies! 9
41:3 The Lord supports 10 him on his sickbed;
you completely heal him from his illness. 11
“O Lord, have mercy on me!
Heal me, for I have sinned against you!
41:5 My enemies ask this cruel question about me, 13
‘When will he finally die and be forgotten?’ 14
41:6 When someone comes to visit, 15 he pretends to be friendly; 16
he thinks of ways to defame me, 17
and when he leaves he slanders me. 18
41:7 All who hate me whisper insults about me to one another; 19
they plan ways to harm me.
‘An awful disease 21 overwhelms him, 22
and now that he is bed-ridden he will never recover.’ 23
41:9 Even my close friend 24 whom I trusted,
he who shared meals with me, has turned against me. 25
41:10 As for you, O Lord, have mercy on me and raise me up,
so I can pay them back!” 26
41:11 By this 27 I know that you are pleased with me,
for my enemy does 28 not triumph 29 over me.
41:12 As for me, you uphold 30 me because of my integrity; 31
you allow 32 me permanent access to your presence. 33
41:13 The Lord God of Israel deserves praise 34
in the future and forevermore! 35
We agree! We agree! 36
Mazmur 72:1-20
KonteksFor 38 Solomon.
72:1 O God, grant the king the ability to make just decisions! 39
Grant the king’s son 40 the ability to make fair decisions! 41
72:2 Then he will judge 42 your people fairly,
and your oppressed ones 43 equitably.
72:3 The mountains will bring news of peace to the people,
and the hills will announce justice. 44
72:4 He will defend 45 the oppressed among the people;
he will deliver 46 the children 47 of the poor
and crush the oppressor.
72:5 People will fear 48 you 49 as long as the sun and moon remain in the sky,
for generation after generation. 50
72:6 He 51 will descend like rain on the mown grass, 52
like showers that drench 53 the earth. 54
72:7 During his days the godly will flourish; 55
peace will prevail as long as the moon remains in the sky. 56
72:8 May he rule 57 from sea to sea, 58
and from the Euphrates River 59 to the ends of the earth!
72:9 Before him the coastlands 60 will bow down,
and his enemies will lick the dust. 61
72:10 The kings of Tarshish 62 and the coastlands will offer gifts;
the kings of Sheba 63 and Seba 64 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 65 when they cry out for help,
and the oppressed 66 who have no defender.
72:13 He will take pity 67 on the poor and needy;
the lives of the needy he will save.
72:14 From harm and violence he will defend them; 68
he will value their lives. 69
72:15 May he live! 70 May they offer him gold from Sheba! 71
May they continually pray for him!
May they pronounce blessings on him all day long! 72
72:16 May there be 73 an abundance 74 of grain in the earth;
on the tops 75 of the mountains may it 76 sway! 77
May its 78 fruit trees 79 flourish 80 like the forests of Lebanon! 81
May its crops 82 be as abundant 83 as the grass of the earth! 84
May his dynasty last as long as the sun remains in the sky! 86
May they use his name when they formulate their blessings! 87
May all nations consider him to be favored by God! 88
72:18 The Lord God, the God of Israel, deserves praise! 89
He alone accomplishes amazing things! 90
72:19 His glorious name deserves praise 91 forevermore!
May his majestic splendor 92 fill the whole earth!
We agree! We agree! 93
72:20 This collection of the prayers of David son of Jesse ends here. 94
Mazmur 89:1-52
KonteksA well-written song 96 by Ethan the Ezrachite.
89:1 I will sing continually 97 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 98
89:2 For I say, “Loyal love is permanently established; 99
in the skies you set up your faithfulness.” 100
“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 102
and establish your throne throughout future generations.’” 103 (Selah)
89:5 O Lord, the heavens 104 praise your amazing deeds,
as well as your faithfulness in the angelic assembly. 105
89:6 For who in the skies can compare to the Lord?
Who is like the Lord among the heavenly beings, 106
89:7 a God who is honored 107 in the great angelic assembly, 108
and more awesome than 109 all who surround him?
89:8 O Lord, sovereign God! 110
Who is strong like you, O Lord?
Your faithfulness surrounds you.
89:9 You rule over the proud sea. 111
When its waves surge, 112 you calm them.
89:10 You crushed the Proud One 113 and killed it; 114
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. 115
89:12 You created the north and the south.
Tabor and Hermon 116 rejoice in your name.
89:13 Your arm is powerful,
your hand strong,
your right hand 117 victorious. 118
89:14 Equity and justice are the foundation of your throne. 119
Loyal love and faithfulness characterize your rule. 120
89:15 How blessed are the people who worship you! 121
O Lord, they experience your favor. 122
89:16 They rejoice in your name all day long,
and are vindicated 123 by your justice.
89:17 For you give them splendor and strength. 124
By your favor we are victorious. 125
89:18 For our shield 126 belongs to the Lord,
our king to the Holy One of Israel. 127
89:19 Then you 128 spoke through a vision to your faithful followers 129 and said:
“I have energized a warrior; 130
I have raised up a young man 131 from the people.
89:20 I have discovered David, my servant.
With my holy oil I have anointed him as king. 132
89:21 My hand will support him, 133
and my arm will strengthen him.
89:22 No enemy will be able to exact tribute 134 from him; 135
a violent oppressor will not be able to humiliate him. 136
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, 137
and by my name he will win victories. 138
89:25 I will place his hand over the sea,
his right hand over the rivers. 139
89:26 He will call out to me,
‘You are my father, 140 my God, and the protector who delivers me.’ 141
89:27 I will appoint him to be my firstborn son, 142
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. 143
89:29 I will give him an eternal dynasty, 144
and make his throne as enduring as the skies above. 145
89:30 If his sons reject my law
and disobey my regulations,
89:31 if they break 146 my rules
and do not keep my commandments,
89:32 I will punish their rebellion by beating them with a club, 147
their sin by inflicting them with bruises. 148
89:33 But I will not remove 149 my loyal love from him,
nor be unfaithful to my promise. 150
89:34 I will not break 151 my covenant
or go back on what I promised. 152
89:35 Once and for all I have vowed by my own holiness,
I will never deceive 153 David.
89:36 His dynasty will last forever. 154
His throne will endure before me, like the sun, 155
89:37 it will remain stable, like the moon, 156
his throne will endure like the skies.” 157 (Selah)
89:38 But you have spurned 158 and rejected him;
you are angry with your chosen king. 159
89:39 You have repudiated 160 your covenant with your servant; 161
you have thrown his crown to the ground. 162
89:40 You have broken down all his 163 walls;
you have made his strongholds a heap of ruins.
89:41 All who pass by 164 have robbed him;
he has become an object of disdain to his neighbors.
89:42 You have allowed his adversaries to be victorious, 165
and all his enemies to rejoice.
89:43 You turn back 166 his sword from the adversary, 167
and have not sustained him in battle. 168
89:44 You have brought to an end his splendor, 169
and have knocked 170 his throne to the ground.
89:45 You have cut short his youth, 171
and have covered him with shame. (Selah)
89:46 How long, O Lord, will this last?
Will you remain hidden forever? 172
Will your anger continue to burn like fire?
89:47 Take note of my brief lifespan! 173
Why do you make all people so mortal? 174
89:48 No man can live on without experiencing death,
or deliver his life from the power of Sheol. 175 (Selah)
89:49 Where are your earlier faithful deeds, 176 O Lord, 177
the ones performed in accordance with your reliable oath to David? 178
89:50 Take note, O Lord, 179 of the way your servants are taunted, 180
and of how I must bear so many insults from people! 181
89:51 Your enemies, O Lord, hurl insults;
they insult your chosen king as they dog his footsteps. 182
89:52 183 The Lord deserves praise 184 forevermore!
We agree! We agree! 185
Mazmur 106:1-48
Konteks106:1 Praise the Lord!
Give thanks to the Lord, for he is good,
and his loyal love endures! 187
106:2 Who can adequately recount the Lord’s mighty acts,
or relate all his praiseworthy deeds? 188
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 189 of your chosen ones,
rejoice along with your nation, 190
and boast along with the people who belong to you. 191
106:6 We have sinned like 192 our ancestors; 193
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. 194
106:8 Yet he delivered them for the sake of his reputation, 195
that he might reveal his power.
106:9 He shouted at 196 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 197 of the one who hated them,
and rescued 198 them from the power 199 of the enemy.
106:11 The water covered their enemies;
not even one of them survived. 200
106:12 They believed his promises; 201
they sang praises to him.
106:13 They quickly forgot what he had done; 202
they did not wait for his instructions. 203
106:14 In the wilderness they had an insatiable craving 204 for meat; 205
they challenged God 206 in the desert.
106:15 He granted their request,
then struck them with a disease. 207
106:16 In the camp they resented 208 Moses,
and Aaron, the Lord’s holy priest. 209
106:17 The earth opened up and swallowed Dathan;
it engulfed 210 the group led by Abiram. 211
106:18 Fire burned their group;
the flames scorched the wicked. 212
106:19 They made an image of a calf at Horeb,
and worshiped a metal idol.
106:20 They traded their majestic God 213
for the image of an ox that eats grass.
106:21 They rejected 214 the God who delivered them,
the one who performed great deeds in Egypt,
106:22 amazing feats in the land of Ham,
mighty 215 acts by the Red Sea.
106:23 He threatened 216 to destroy them,
but 217 Moses, his chosen one, interceded with him 218
and turned back his destructive anger. 219
106:24 They rejected the fruitful land; 220
they did not believe his promise. 221
106:25 They grumbled in their tents; 222
they did not obey 223 the Lord.
106:26 So he made a solemn vow 224
that he would make them die 225 in the desert,
106:27 make their descendants 226 die 227 among the nations,
and scatter them among foreign lands. 228
106:28 They worshiped 229 Baal of Peor,
and ate sacrifices offered to the dead. 230
106:29 They made the Lord angry 231 by their actions,
and a plague broke out among them.
106:30 Phinehas took a stand and intervened, 232
and the plague subsided.
106:31 This brought him a reward,
an eternal gift. 233
106:32 They made him angry by the waters of Meribah,
and Moses suffered 234 because of them,
106:33 for they aroused 235 his temper, 236
and he spoke rashly. 237
106:34 They did not destroy the nations, 238
as the Lord had commanded them to do.
106:35 They mixed in with the nations
and learned their ways. 239
106:36 They worshiped 240 their idols,
which became a snare to them. 241
106:37 They sacrificed their sons and daughters to demons. 242
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. 243
106:39 They were defiled by their deeds,
and unfaithful in their actions. 244
106:40 So the Lord was angry with his people 245
and despised the people who belong to him. 246
106:41 He handed them over to 247 the nations,
and those who hated them ruled over them.
106:42 Their enemies oppressed them;
they were subject to their authority. 248
106:43 Many times he delivered 249 them,
but they had a rebellious attitude, 250
and degraded themselves 251 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 252 because of his great loyal love.
106:46 He caused all their conquerors 253
to have pity on them.
106:47 Deliver us, O Lord, our God!
Gather us from among the nations!
Then we will give thanks 254 to your holy name,
and boast about your praiseworthy deeds. 255
106:48 The Lord God of Israel deserves praise, 256
in the future and forevermore. 257
Let all the people say, “We agree! 258 Praise the Lord!” 259
Mazmur 150:1-6
Konteks150:1 Praise the Lord!
Praise God in his sanctuary!
Praise him in the sky, which testifies to his strength! 261
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!
[41:1] 1 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] 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 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] 3 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] 4 tn Heb “in the day of trouble” (see Ps 27:5).
[41:1] 5 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] 6 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] 7 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] 8 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] 9 tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).
[41:3] 10 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] 11 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] 12 sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.
[41:5] 13 tn Heb “my enemies speak evil concerning me.”
[41:5] 14 tn Heb “and his name perish.”
[41:6] 16 tn Heb “he speaks deceitfully.”
[41:6] 17 tn Heb “his heart gathers sin to itself.”
[41:6] 18 tn Heb “he goes outside and speaks.”
[41:7] 19 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] 20 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] 21 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] 22 tn Heb “is poured out on him.” The passive participle of יָצַק (yatsaq) is used.
[41:8] 23 tn Heb “and he who lies down will not again arise.”
[41:9] 24 tn Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22; Obad 7).
[41:9] 25 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] 26 tn The cohortative with prefixed vav (ו) here indicates purpose or result (“Then I will repay them”) after the preceding imperatives.
[41:11] 27 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] 28 tn Or “will.” One may translate the imperfect verbal form as descriptive (present, cf. NIV) or as anticipatory (future, cf. NEB).
[41:12] 30 tn Or “have upheld.” The perfect verbal form can be taken as generalizing/descriptive (present) or as a present perfect.
[41:12] 31 sn Because of my integrity. See Pss 7:8; 25:21; 26:1, 11.
[41:12] 32 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] 33 tn Heb “and you cause me to stand before you permanently.”
[41:13] 34 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[41:13] 35 tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.
[41:13] 36 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.
[72:1] 37 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] 38 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] 39 tn Heb “O God, your judgments to [the] king give.”
[72:1] 40 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] 41 tn Heb “and your justice to [the] son of [the] king.”
[72:2] 42 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:2] 43 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] 44 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] 45 tn Heb “judge [for].”
[72:4] 46 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:5] 48 tn In this context “fear” probably means “to demonstrate respect for the
[72:5] 49 tn God is the addressee (see vv. 1-2).
[72:5] 50 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] 51 tn That is, the king (see vv. 2, 4).
[72:6] 52 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] 53 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] 54 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] 55 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
[72:7] 56 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
[72:8] 57 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
[72:8] 58 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] 59 tn Heb “the river,” a reference to the Euphrates.
[72:9] 60 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
[72:9] 61 sn As they bow down before him, it will appear that his enemies are licking the dust.
[72:10] 62 sn Tarshish was a distant western port, the precise location of which is uncertain.
[72:10] 63 sn Sheba was located in Arabia.
[72:10] 64 sn Seba was located in Africa.
[72:12] 65 tn The singular is representative. The typical needy individual here represents the entire group.
[72:12] 66 tn The singular is representative. The typical oppressed individual here represents the entire group.
[72:13] 67 tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).
[72:14] 68 tn Or “redeem their lives.” The verb “redeem” casts the
[72:14] 69 tn Heb “their blood will be precious in his eyes.”
[72:15] 70 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] 71 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] 72 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] 73 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
[72:16] 74 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] 75 tn Heb “top” (singular).
[72:16] 76 tn That is, the grain.
[72:16] 77 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] 78 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] 80 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] 81 tn Heb “like Lebanon.”
[72:16] 82 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).
[72:16] 83 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] 84 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] 85 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
[72:17] 86 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] 87 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] 88 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
[72:18] 89 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
[72:18] 90 tn Heb “[the] one who does amazing things by himself.”
[72:19] 91 tn Heb “[be] blessed.”
[72:19] 93 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] 94 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).
[89:1] 95 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] 96 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] 98 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
[89:2] 100 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] 101 tn The words “the
[89:4] 102 tn Heb “forever I will establish your offspring.”
[89:4] 103 tn Heb “and I will build to a generation and a generation your throne.”
[89:5] 104 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] 105 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] 106 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] 108 tn Heb “in the great assembly of the holy ones.”
[89:7] 109 tn Or perhaps “feared by.”
[89:8] 110 tn Traditionally “God of hosts.” The title here pictures the
[89:9] 111 tn Heb “the majesty of the sea.”
[89:10] 113 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] 114 tn Heb “like one fatally wounded.”
[89:11] 115 tn Heb “the world and its fullness, you established them.”
[89:12] 116 sn Tabor and Hermon were two of the most prominent mountains in Palestine.
[89:13] 117 sn The Lord’s arm, hand, and right hand all symbolize his activities, especially his exploits in war.
[89:13] 118 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] 119 sn The Lord’s throne symbolizes his kingship.
[89:14] 120 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] 121 tn Heb “who know the shout.” “Shout” here refers to the shouts of the
[89:15] 122 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] 123 tn Heb “are lifted up.”
[89:17] 124 tn Heb “for the splendor of their strength [is] you.”
[89:17] 125 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] 126 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] 127 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] 128 tn The pronoun “you” refers to the
[89:19] 129 tc Many medieval
[89:19] 130 tn Heb “I have placed help upon a warrior.”
[89:19] 131 tn Or perhaps “a chosen one.”
[89:20] 132 tn The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.
[89:21] 133 tn Heb “with whom my hand will be firm.”
[89:22] 134 tn Heb “an enemy will not exact tribute.” The imperfect is understood in a modal sense, indicating capability or potential.
[89:22] 135 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] 136 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] 137 tn Heb “and my faithfulness and my loyal love [will be] with him.”
[89:24] 138 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] 139 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] 140 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] 141 tn Heb “the rocky summit of my deliverance.”
[89:27] 142 sn The firstborn son typically had special status and received special privileges.
[89:28] 143 tn Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”
[89:29] 144 tn Heb “and I will set in place forever his offspring.”
[89:29] 145 tn Heb “and his throne like the days of the heavens.”
[89:31] 146 tn Or “desecrate.”
[89:32] 147 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] 148 tn Heb “with blows their sin.”
[89:33] 149 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] 150 tn Heb “and I will not deal falsely with my faithfulness.”
[89:34] 151 tn Or “desecrate.”
[89:34] 152 tn Heb “and what proceeds out of my lips I will not alter.”
[89:36] 154 tn Heb “his offspring forever will be.”
[89:36] 155 tn Heb “and his throne like the sun before me.”
[89:37] 156 tn Heb “like the moon it will be established forever.”
[89:37] 157 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] 158 tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.
[89:38] 159 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] 160 tn The Hebrew verb appears only here and in Lam 2:7.
[89:39] 161 tn Heb “the covenant of your servant.”
[89:39] 162 tn Heb “you dishonor [or “desecrate”] on the ground his crown.”
[89:40] 163 tn The king here represents the land and cities over which he rules.
[89:41] 164 tn Heb “all the passersby on the road.”
[89:42] 165 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] 166 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] 167 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] 168 tn Heb “and you have not caused him to stand in the battle.”
[89:44] 169 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] 170 tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.
[89:45] 171 tn Heb “the days of his youth” (see as well Job 33:25).
[89:46] 172 tn Heb “How long, O
[89:47] 173 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] 174 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] 175 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] 176 sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.
[89:49] 177 tc Many medieval Hebrew
[89:49] 178 tn Heb “[which] you swore on oath to David by your faithfulness.”
[89:50] 179 tc Many medieval Hebrew
[89:50] 180 tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew
[89:50] 181 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] 182 tn Heb “[by] which your enemies, O
[89:52] 183 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] 184 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[89:52] 185 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!”
[106:1] 186 sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.
[106:1] 187 tn Heb “for forever [is] his loyal love.”
[106:2] 188 tn Heb “[or] cause to be heard all his praise.”
[106:5] 190 tn Heb “in order that [I may] rejoice with the rejoicing of your nation.”
[106:5] 191 tn Heb “with your inheritance.”
[106:6] 193 tn Heb “fathers” (also in v. 7).
[106:7] 194 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] 195 tn Heb “his name,” which here stands metonymically for God’s reputation.
[106:10] 198 tn Or “redeemed.”
[106:11] 200 tn Heb “remained.”
[106:12] 201 tn Heb “his words.”
[106:13] 202 tn Heb “his works.”
[106:13] 203 tn Heb “his counsel.”
[106:14] 204 sn They had an insatiable craving. This is described in Num 11:4-35.
[106:14] 205 tn Heb “they craved [with] a craving.”
[106:14] 206 tn Heb “they tested God.”
[106:15] 207 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] 209 tn Heb “the holy one of the
[106:17] 211 tn Or “the assembly of Abiram.”
[106:18] 212 sn Verses 16-18 describe the events of Num 16:1-40.
[106:20] 213 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
[106:22] 215 tn Or “awe-inspiring.”
[106:23] 216 tn Heb “and he said.”
[106:23] 217 tn Heb “if not,” that is, “[and would have] if [Moses] had not.”
[106:23] 218 tn Heb “stood in the gap before him.”
[106:23] 219 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] 220 tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).
[106:24] 221 tn Heb “his word.”
[106:25] 222 sn They grumbled in their tents. See Deut 1:27.
[106:25] 223 tn Heb “did not listen to the voice of.”
[106:26] 224 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] 225 tn Heb “to cause them to fall.”
[106:27] 226 tn Or “offspring”; Heb “seed.”
[106:27] 227 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] 228 tn Heb “among the lands.” The word “foreign” is supplied in the translation for clarification.
[106:28] 229 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] 230 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] 231 tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew
[106:30] 232 sn The intervention of Phinehas is recounted in Num 25:7-8.
[106:31] 233 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] 234 tn Heb “there was harm to Moses.”
[106:33] 235 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] 236 tn Heb “his spirit.”
[106:33] 237 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] 238 tn That is, the nations of Canaan.
[106:35] 239 tn Heb “their deeds.”
[106:36] 241 sn Became a snare. See Exod 23:33; Judg 2:3.
[106:37] 242 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] 243 sn Num 35:33-34 explains that bloodshed defiles a land.
[106:39] 244 tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the
[106:40] 245 tn Heb “the anger of the
[106:40] 246 tn Heb “his inheritance.”
[106:41] 247 tn Heb “gave them into the hand of.”
[106:42] 248 tn Heb “they were subdued under their hand.”
[106:43] 249 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] 250 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] 251 tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.
[106:45] 252 tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.
[106:47] 254 tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.
[106:47] 255 tn Heb “to boast in your praise.”
[106:48] 256 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[106:48] 257 tn Heb “from everlasting to everlasting.”
[106:48] 258 tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”
[106:48] 259 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).
[150:1] 260 sn Psalm 150. The Psalter concludes with a resounding call for praise from everything that has breath.
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