Mazmur 1:3
Konteks1:3 He is like 1 a tree planted by flowing streams; 2
it 3 yields 4 its fruit at the proper time, 5
and its leaves never fall off. 6
He succeeds in everything he attempts. 7
Mazmur 9:3-4
Konteks9:3 When my enemies turn back,
they trip and are defeated 8 before you.
9:4 For you defended my just cause; 9
from your throne you pronounced a just decision. 10
Mazmur 9:9-10
Konteks9:9 Consequently 11 the Lord provides safety for the oppressed; 12
he provides safety in times of trouble. 13
9:10 Your loyal followers trust in you, 14
for you, Lord, do not abandon those who seek your help. 15
Mazmur 16:7-8
Konteks16:7 I will praise 16 the Lord who 17 guides 18 me;
yes, during the night I reflect and learn. 19
16:8 I constantly trust in the Lord; 20
because he is at my right hand, I will not be upended.
Mazmur 18:16-18
Konteks18:16 He reached down 21 from above and took hold of me;
he pulled me from the surging water. 22
18:17 He rescued me from my strong enemy, 23
from those who hate me,
for they were too strong for me.
18:18 They confronted 24 me in my day of calamity,
but the Lord helped me. 25
Mazmur 18:29-36
Konteks18:29 Indeed, 26 with your help 27 I can charge against 28 an army; 29
by my God’s power 30 I can jump over a wall. 31
18:30 The one true God acts in a faithful manner; 32
the Lord’s promise 33 is reliable; 34
he is a shield to all who take shelter 35 in him.
18:31 Indeed, 36 who is God besides the Lord?
Who is a protector 37 besides our God? 38
18:32 The one true God 39 gives 40 me strength; 41
he removes 42 the obstacles in my way. 43
18:33 He gives me the agility of a deer; 44
he enables me to negotiate the rugged terrain. 45
18:34 He trains my hands for battle; 46
my arms can bend even the strongest bow. 47
18:35 You give me your protective shield; 48
your right hand supports me; 49
your willingness to help 50 enables me to prevail. 51
my feet 53 do not slip.
Mazmur 18:50
Konteks18:50 He 54 gives his chosen king magnificent victories; 55
he is faithful 56 to his chosen ruler, 57
to David and his descendants 58 forever.” 59
Mazmur 27:11
Konteks27:11 Teach me how you want me to live; 60
lead me along a level path 61 because of those who wait to ambush me! 62
Mazmur 32:1-5
KonteksBy David; a well-written song. 64
32:1 How blessed 65 is the one whose rebellious acts are forgiven, 66
whose sin is pardoned! 67
32:2 How blessed is the one 68 whose wrongdoing the Lord does not punish, 69
in whose spirit there is no deceit. 70
32:3 When I refused to confess my sin, 71
my whole body wasted away, 72
while I groaned in pain all day long.
32:4 For day and night you tormented me; 73
you tried to destroy me 74 in the intense heat 75 of summer. 76 (Selah)
32:5 Then I confessed my sin;
I no longer covered up my wrongdoing.
I said, “I will confess 77 my rebellious acts to the Lord.”
And then you forgave my sins. 78 (Selah)
Mazmur 34:4-10
Konteks34:4 I sought the Lord’s help 79 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. 80
34:6 This oppressed man cried out and the Lord heard;
he saved him 81 from all his troubles.
34:7 The Lord’s angel camps around
the Lord’s 82 loyal followers 83 and delivers them. 84
34:8 Taste 85 and see that the Lord is good!
How blessed 86 is the one 87 who takes shelter in him! 88
34:9 Remain loyal to 89 the Lord, you chosen people of his, 90
for his loyal followers 91 lack nothing!
34:10 Even young lions sometimes lack food and are hungry,
but those who seek the Lord lack no good thing.
Mazmur 34:15-22
Konteks34:15 The Lord pays attention to the godly
and hears their cry for help. 92
34:16 But the Lord opposes evildoers
and wipes out all memory of them from the earth. 93
34:17 The godly 94 cry out and the Lord hears;
he saves them from all their troubles. 95
34:18 The Lord is near the brokenhearted;
he delivers 96 those who are discouraged. 97
34:19 The godly 98 face many dangers, 99
but the Lord saves 100 them 101 from each one of them.
34:20 He protects 102 all his bones; 103
not one of them is broken. 104
34:21 Evil people self-destruct; 105
those who hate the godly are punished. 106
34:22 The Lord rescues his servants; 107
all who take shelter in him escape punishment. 108
Mazmur 37:3-6
Konteks37:3 Trust in the Lord and do what is right!
Settle in the land and maintain your integrity! 109
37:4 Then you will take delight in the Lord, 110
and he will answer your prayers. 111
37:5 Commit your future to the Lord! 112
Trust in him, and he will act on your behalf. 113
37:6 He will vindicate you in broad daylight,
and publicly defend your just cause. 114
Mazmur 37:23-26
Konteks37:23 The Lord grants success to the one
whose behavior he finds commendable. 115
37:24 Even if 116 he trips, he will not fall headlong, 117
for the Lord holds 118 his hand.
37:25 I was once young, now I am old.
I have never seen a godly man abandoned,
or his children 119 forced to search for food. 120
37:26 All day long he shows compassion and lends to others, 121
and his children 122 are blessed.
Mazmur 46:1-11
KonteksFor the music director; by the Korahites; according to the alamoth style; 124 a song.
46:1 God is our strong refuge; 125
he is truly our helper in times of trouble. 126
46:2 For this reason we do not fear 127 when the earth shakes, 128
and the mountains tumble into the depths of the sea, 129
46:3 when its waves 130 crash 131 and foam,
and the mountains shake 132 before the surging sea. 133 (Selah)
46:4 The river’s channels bring joy to the city of God, 134
the special, holy dwelling place of 135 the sovereign One. 136
46:5 God lives within it, 137 it cannot be moved. 138
God rescues it 139 at the break of dawn. 140
46:6 Nations are in uproar, kingdoms are overthrown. 141
God 142 gives a shout, 143 the earth dissolves. 144
46:7 The Lord who commands armies is on our side! 145
The God of Jacob 146 is our protector! 147 (Selah)
46:8 Come! Witness the exploits 148 of the Lord,
who brings devastation to the earth! 149
46:9 He brings an end to wars throughout the earth; 150
he shatters 151 the bow and breaks 152 the spear;
he burns 153 the shields with fire. 154
46:10 He says, 155 “Stop your striving and recognize 156 that I am God!
I will be exalted 157 over 158 the nations! I will be exalted over 159 the earth!”
46:11 The Lord who commands armies is on our side! 160
The God of Jacob 161 is our protector! 162 (Selah)
Mazmur 52:8-9
Konteks52:8 But I 163 am like a flourishing 164 olive tree in the house of God;
I continually 165 trust in God’s loyal love.
52:9 I will continually 166 thank you when 167 you execute judgment; 168
I will rely 169 on you, 170 for your loyal followers know you are good. 171
Mazmur 66:5-12
Konteks66:5 Come and witness 172 God’s exploits! 173
His acts on behalf of people are awesome! 174
66:6 He turned the sea into dry land; 175
they passed through the river on foot. 176
Let us rejoice in him there! 177
66:7 He rules 178 by his power forever;
he watches 179 the nations.
Stubborn rebels should not exalt 180 themselves. (Selah)
66:8 Praise 181 our God, you nations!
Loudly proclaim his praise! 182
66:9 He preserves our lives 183
and does not allow our feet to slip.
66:10 For 184 you, O God, tested us;
you purified us like refined silver.
66:11 You led us into a trap; 185
you caused us to suffer. 186
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. 187
Mazmur 91:1-16
Konteks91:1 As for you, the one who lives 189 in the shelter of the sovereign One, 190
and resides in the protective shadow 191 of the mighty king 192 –
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 193
and from the destructive plague.
91:4 He will shelter you 194 with his wings; 195
you will find safety under his wings.
His faithfulness is like a shield or a protective wall. 196
91:5 You need not fear the terrors of the night, 197
the arrow that flies by day,
91:6 the plague that comes in the darkness,
or the disease that comes at noon. 198
91:7 Though a thousand may fall beside you,
and a multitude on your right side,
it 199 will not reach you.
91:8 Certainly you will see it with your very own eyes –
you will see the wicked paid back. 200
91:9 For you have taken refuge in the Lord,
my shelter, the sovereign One. 201
91:10 No harm will overtake 202 you;
no illness 203 will come near your home. 204
91:11 For he will order his angels 205
to protect you in all you do. 206
91:12 They will lift you up in their hands,
so you will not slip and fall on a stone. 207
91:13 You will subdue 208 a lion and a snake; 209
you will trample underfoot a young lion and a serpent.
“Because he is devoted to me, I will deliver him;
I will protect him 211 because he is loyal to me. 212
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, 213
and will let him see my salvation.
Mazmur 103:1-5
KonteksBy David.
103:1 Praise the Lord, O my soul!
With all that is within me, praise 215 his holy name!
103:2 Praise the Lord, O my soul!
Do not forget all his kind deeds! 216
103:3 He is the one who forgives all your sins,
who heals all your diseases, 217
103:4 who delivers 218 your life from the Pit, 219
who crowns you with his loyal love and compassion,
103:5 who satisfies your life with good things, 220
so your youth is renewed like an eagle’s. 221
Mazmur 103:8-18
Konteks103:8 The Lord is compassionate and merciful;
he is patient 222 and demonstrates great loyal love. 223
103:9 He does not always accuse,
and does not stay angry. 224
103:10 He does not deal with us as our sins deserve; 225
he does not repay us as our misdeeds deserve. 226
103:11 For as the skies are high above the earth,
so his loyal love towers 227 over his faithful followers. 228
103:12 As far as the eastern horizon 229 is from the west, 230
so he removes the guilt of our rebellious actions 231 from us.
103:13 As a father has compassion on his children, 232
so the Lord has compassion on his faithful followers. 233
103:14 For he knows what we are made of; 234
he realizes 235 we are made of clay. 236
103:15 A person’s life is like grass. 237
Like a flower in the field it flourishes,
103:16 but when the hot wind 238 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, 239
and is faithful to their descendants, 240
103:18 to those who keep his covenant,
who are careful to obey his commands. 241
Mazmur 112:1-10
Konteks112:1 Praise the Lord!
How blessed is the one 243 who obeys 244 the Lord,
who takes great delight in keeping his commands. 245
112:2 His descendants 246 will be powerful on the earth;
the godly 247 will be blessed.
112:3 His house contains wealth and riches;
his integrity endures. 248
112:4 In the darkness a light 249 shines for the godly,
for each one who is merciful, compassionate, and just. 250
112:5 It goes well for the one 251 who generously lends money,
and conducts his business honestly. 252
112:6 For he will never be upended;
others will always remember one who is just. 253
112:7 He does not fear bad news.
He 254 is confident; he trusts 255 in the Lord.
112:8 His resolve 256 is firm; he will not succumb to fear
before he looks in triumph on his enemies.
112:9 He generously gives 257 to the needy;
his integrity endures. 258
He will be vindicated and honored. 259
112:10 When the wicked 260 see this, they will worry;
they will grind their teeth in frustration 261 and melt away;
the desire of the wicked will perish. 262
Mazmur 118:5-7
Konteks118:5 In my distress 263 I cried out to the Lord.
The Lord answered me and put me in a wide open place. 264
118:6 The Lord is on my side, 265 I am not afraid!
What can people do to me? 266
118:7 The Lord is on my side 267 as my helper. 268
I look in triumph on those who hate me.
Mazmur 128:1-6
KonteksA song of ascents. 270
128:1 How blessed is every one of the Lord’s loyal followers, 271
each one who keeps his commands! 272
128:2 You 273 will eat what you worked so hard to grow. 274
You will be blessed and secure. 275
128:3 Your wife will be like a fruitful vine 276
in the inner rooms of your house;
your children 277 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. 278
128:5 May the Lord bless you 279 from Zion,
that you might see 280 Jerusalem 281 prosper
all the days of your life,
128:6 and that you might see 282 your grandchildren. 283
May Israel experience peace! 284
Mazmur 144:1-2
KonteksBy David.
144:1 The Lord, my protector, 286 deserves praise 287 –
the one who trains my hands for battle, 288
and my fingers for war,
144:2 who loves me 289 and is my stronghold,
my refuge 290 and my deliverer,
my shield and the one in whom I take shelter,
who makes nations submit to me. 291
[1:3] 1 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] 2 tn Heb “channels of water.”
[1:3] 4 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 5 tn Heb “in its season.”
[1:3] 6 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] 7 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.”
[9:3] 8 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] 9 tn Heb “for you accomplished my justice and my legal claim.”
[9:4] 10 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”).
[9:9] 11 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] 12 tn Heb “and the
[9:9] 13 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] 14 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] 15 tn Heb “the ones who seek you.”
[16:7] 16 tn Heb “bless,” that is, “proclaim as worthy of praise.”
[16:7] 18 tn Or “counsels, advises.”
[16:7] 19 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] 20 tn Heb “I set the
[18:16] 21 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] 22 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] 23 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] 24 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] 25 tn Heb “became my support.”
[18:29] 26 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[18:29] 28 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] 29 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] 30 tn Heb “and by my God.”
[18:29] 31 sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.
[18:30] 32 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] 33 sn The
[18:30] 34 tn Heb “the word of the
[18:30] 35 sn Take shelter. See the note on the word “shelter” in v. 2.
[18:31] 37 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] 38 tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the
[18:32] 39 tn Heb “the God.” The prefixed article emphasizes the
[18:32] 40 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] 41 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] 42 tn The prefixed verbal form with vav (ו) consecutive here carries along the generalizing force of the preceding participle.
[18:32] 43 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] 44 tn Heb “[the one who] makes my feet like [those of ] a deer.”
[18:33] 45 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] 46 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] 47 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] 48 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] 49 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] 50 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] 51 tn Heb “makes me great.”
[18:36] 52 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] 53 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.”
[18:50] 54 tn Or “the one who.”
[18:50] 55 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] 56 tn Heb “[the one who] does loyalty.”
[18:50] 57 tn Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2.
[18:50] 58 tn Or “offspring”; Heb “seed.”
[18:50] 59 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.
[27:11] 60 tn Heb “teach me your way.” The
[27:11] 61 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] 62 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
[32:1] 63 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] 64 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] 65 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] 67 tn Heb “covered over.”
[32:2] 68 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] 69 tn Heb “blessed [is] the man to whom the
[32:2] 70 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] 71 tn Heb “when I was silent.”
[32:3] 72 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] 73 tn Heb “your hand was heavy upon me.”
[32:4] 74 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] 75 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] 76 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] 77 tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”
[32:5] 78 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.
[34:4] 79 tn Heb “I sought the
[34:5] 80 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] 81 tn The pronoun refers back to “this oppressed man,” namely, the psalmist.
[34:7] 82 tn Heb “his”; the referent (the
[34:7] 83 tn Heb “those who fear him.”
[34:7] 84 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] 85 tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the
[34:8] 86 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] 87 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] 88 tn “Taking shelter” in the
[34:9] 90 tn Heb “O holy ones of his.”
[34:9] 91 tn Heb “those who fear him.”
[34:15] 92 tn Heb “the eyes of the
[34:16] 93 tn Heb “the face of the
[34:17] 94 tn Heb “they” (i.e., the godly mentioned in v. 15).
[34:17] 95 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] 96 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:18] 97 tn Heb “the crushed in spirit.”
[34:19] 98 tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.
[34:19] 100 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:19] 101 tn Heb “him,” agreeing with the singular form in the preceding line.
[34:20] 102 tn The Hebrew participial form suggests such protection is characteristic.
[34:20] 103 tn That is, he protects the godly from physical harm.
[34:20] 104 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] 105 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] 106 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] 107 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
[34:22] 108 tn “Taking shelter” in the
[37:3] 109 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] 110 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] 111 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] 112 tn Heb “roll your way upon the
[37:5] 113 tn Heb “he will act.” Verse 6 explains what is meant; the
[37:6] 114 tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”
[37:23] 115 tn Heb “from the
[37:24] 116 tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).
[37:24] 117 tn Heb “be hurled down.”
[37:24] 118 tn The active participle indicates this is characteristically true. See v. 17.
[37:25] 119 tn Or “offspring”; Heb “seed.”
[37:25] 120 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] 121 tn The active participles describe characteristic behavior.
[37:26] 122 tn Or “offspring”; Heb “seed.”
[46:1] 123 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] 124 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] 125 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] 126 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] 127 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] 128 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] 129 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] 130 tn Heb “its waters.”
[46:3] 132 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
[46:3] 133 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] 134 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] 135 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] 136 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] 137 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
[46:5] 138 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] 139 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
[46:5] 140 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] 141 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] 142 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
[46:6] 143 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] 144 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] 145 tn Heb “the
[46:7] 146 tn That is, Israel, or Judah (see Ps 20:1).
[46:7] 147 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[46:8] 148 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
[46:8] 149 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] 150 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] 151 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] 152 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
[46:9] 153 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 154 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] 155 tn The words “he says” are supplied in the translation for clarification.
[46:10] 156 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] 157 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] 160 tn Heb “the
[46:11] 161 tn That is, Israel, or Judah (see Ps 20:1).
[46:11] 162 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[52:8] 163 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] 164 tn Or “luxuriant, green, leafy.”
[52:8] 165 tn Or, hyperbolically, “forever and ever.”
[52:9] 166 tn Or, hyperbolically, “forever.”
[52:9] 168 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] 170 tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.
[52:9] 171 tn Heb “for it is good in front of your loyal followers.”
[66:5] 173 tn Or “acts” (see Ps 46:8).
[66:5] 174 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] 175 sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).
[66:6] 176 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] 177 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] 178 tn Heb “[the] one who rules.”
[66:7] 179 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] 180 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] 181 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] 182 tn Heb “cause the voice of his praise to be heard.”
[66:9] 183 tn Heb “the one who places our soul in life.”
[66:11] 185 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] 186 tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (mu’aqah, “suffering”) occurs only here in the OT.
[66:12] 187 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).
[91:1] 188 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] 189 tn Heb “[O] one who lives.”
[91:1] 190 tn Traditionally “the Most High.”
[91:1] 191 sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).
[91:1] 192 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] 193 tn The word refers specifically to a fowler (or hunter of birds).
[91:4] 194 tn Heb “put a cover over you” (see Ps 5:11).
[91:4] 195 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] 196 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] 197 tn This probably alludes to a sneak attack by enemies in the darkness of night (see Song 3:8).
[91:6] 198 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] 199 tn Apparently the deadly disease mentioned in v. 6b is the understood subject here.
[91:8] 200 tn Heb “retribution on the wicked.”
[91:9] 201 tn Heb “for you, the
[91:10] 203 tn For this sense of the Hebrew term נגע see Ps 38:11.
[91:10] 204 tn Heb “your tent.”
[91:11] 205 tn Heb “for his angels he will command concerning you.”
[91:11] 206 tn Heb “in all your ways.”
[91:12] 207 tn Heb “so your foot will not strike a stone.”
[91:13] 208 tn Heb “walk upon.”
[91:13] 209 tn Or perhaps “cobra” (see Ps 58:4).
[91:14] 210 tn The words “the
[91:14] 211 tn Or “make him secure” (Heb “set him on high”).
[91:14] 212 tn Heb “because he knows my name” (see Ps 9:10).
[91:16] 213 tn Heb “length of days.”
[103:1] 214 sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.
[103:1] 215 tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).
[103:2] 216 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the
[103:3] 217 tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).
[103:4] 219 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] 220 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] 221 sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.
[103:8] 222 tn Heb “slow to anger” (see Ps 86:15).
[103:8] 223 tn Heb “and great of loyal love” (see Ps 86:15).
[103:9] 224 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] 225 tn Heb “not according to our sins does he do to us.”
[103:10] 226 tn Heb “and not according to our misdeeds does he repay us.”
[103:11] 227 tn For this sense of the verb גָבַר (gavar), see L. C. Allen, Psalms 101-150 (WBC), 17, 19.
[103:11] 228 tn Heb “those who fear him.”
[103:12] 229 tn Heb “sunrise.”
[103:12] 231 tn The Hebrew term פֶּשַׁע (pesha’, rebellious act”) is here used metonymically for the guilt such actions produce.
[103:13] 232 tn Or “sons,” but the Hebrew term sometimes refers to children in general.
[103:13] 233 tn Heb “those who fear him.”
[103:14] 234 tn Heb “our form.”
[103:14] 235 tn Heb “remembers.”
[103:14] 236 tn Heb “we [are] clay.”
[103:15] 237 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] 238 tn Heb “[the] wind.” The word “hot” is supplied in the translation for clarification.
[103:17] 239 tn Heb “but the loyal love of the
[103:17] 240 tn Heb “and his righteousness to sons of sons.”
[103:18] 241 tn Heb “to those who remember his precepts to do them.”
[112:1] 242 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] 243 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] 245 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] 246 tn Or “offspring”; Heb “seed.”
[112:2] 247 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] 248 tn Heb “stands forever.”
[112:4] 249 tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.
[112:4] 250 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] 252 tn Heb “he sustains his matters with justice.”
[112:6] 253 tn Heb “for an eternal memorial a just [one] will be.”
[112:7] 254 tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).
[112:7] 255 tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.
[112:8] 256 tn Heb “his heart,” viewed here as the seat of the volition.
[112:9] 257 tn Heb “he scatters, he gives.”
[112:9] 258 tn Heb “stands forever.”
[112:9] 259 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] 260 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] 261 tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.
[112:10] 262 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).
[118:5] 263 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] 264 tn Heb “the
[118:6] 266 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] 268 tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.
[128:1] 269 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] 270 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] 271 tn Heb “every fearer of the
[128:1] 272 tn Heb “the one who walks in his ways.”
[128:2] 273 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] 274 tn Heb “the work of your hands, indeed you will eat.”
[128:2] 275 tn Heb “how blessed you [will be] and it will be good for you.”
[128:3] 276 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] 277 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] 278 tn Heb “look, indeed thus will the man, the fearer of the
[128:5] 279 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] 280 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the preceding jussive.
[128:5] 281 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[128:6] 282 tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.
[128:6] 283 tn Heb “sons to your sons.”
[128:6] 284 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).
[144:1] 285 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] 286 tn Heb “my rocky summit.” The
[144:1] 287 tn Heb “blessed [be] the
[144:1] 288 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] 289 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] 290 tn Or “my elevated place.”
[144:2] 291 tn Heb “the one who subdues nations beneath me.”
