Mazmur 20:1-9
KonteksFor the music director; a psalm of David.
20:1 May the Lord answer 2 you 3 when you are in trouble; 4
may the God of Jacob 5 make you secure!
20:2 May he send you help from his temple; 6
from Zion may he give you support!
20:3 May he take notice 7 of your offerings;
may he accept 8 your burnt sacrifice! (Selah)
20:4 May he grant your heart’s desire; 9
may he bring all your plans to pass! 10
20:5 Then we will shout for joy over your 11 victory;
we will rejoice 12 in the name of our God!
May the Lord grant all your requests!
20:6 Now I am sure 13 that the Lord will deliver 14 his chosen king; 15
he will intervene for him 16 from his holy heavenly temple, 17
and display his mighty ability to deliver. 18
20:7 Some trust in chariots and others in horses, 19
but we 20 depend on 21 the Lord our God.
20:9 The Lord will deliver the king; 25
he will answer us 26 when we call to him for help! 27
Mazmur 26:1--27:14
KonteksBy David.
26:1 Vindicate me, O Lord,
for I have integrity, 29
and I trust in the Lord without wavering.
26:2 Examine me, O Lord, and test me!
Evaluate my inner thoughts and motives! 30
26:3 For I am ever aware of your faithfulness, 31
and your loyalty continually motivates me. 32
26:4 I do not associate 33 with deceitful men,
or consort 34 with those who are dishonest. 35
26:5 I hate the mob 36 of evil men,
and do not associate 37 with the wicked.
26:6 I maintain a pure lifestyle, 38
so I can appear before your altar, 39 O Lord,
and to tell about all your amazing deeds. 41
26:8 O Lord, I love the temple where you live, 42
the place where your splendor is revealed. 43
26:9 Do not sweep me away 44 with sinners,
or execute me along with violent people, 45
26:10 who are always ready to do wrong 46
or offer a bribe. 47
26:11 But I have integrity! 48
Rescue me 49 and have mercy on me!
and among the worshipers I will praise the Lord.
By David.
27:1 The Lord delivers and vindicates me! 52
I fear no one! 53
The Lord protects my life!
I am afraid of no one! 54
27:2 When evil men attack me 55
to devour my flesh, 56
when my adversaries and enemies attack me, 57
they stumble and fall. 58
27:3 Even when an army is deployed against me,
I do not fear. 59
Even when war is imminent, 60
I remain confident. 61
27:4 I have asked the Lord for one thing –
this is what I desire!
I want to live 62 in the Lord’s house 63 all the days of my life,
so I can gaze at the splendor 64 of the Lord
and contemplate in his temple.
27:5 He will surely 65 give me shelter 66 in the day of danger; 67
he will hide me in his home; 68
he will place me 69 on an inaccessible rocky summit. 70
27:6 Now I will triumph
over my enemies who surround me! 71
I will offer sacrifices in his dwelling place and shout for joy! 72
I will sing praises to the Lord!
27:7 Hear me, 73 O Lord, when I cry out!
Have mercy on me and answer me!
27:8 My heart tells me to pray to you, 74
and I do pray to you, O Lord. 75
Do not push your servant away in anger!
You are my deliverer! 77
Do not forsake or abandon me,
O God who vindicates me!
27:10 Even if my father and mother abandoned me, 78
the Lord would take me in. 79
27:11 Teach me how you want me to live; 80
lead me along a level path 81 because of those who wait to ambush me! 82
27:12 Do not turn me over to my enemies, 83
for false witnesses who want to destroy me testify against me. 84
27:13 Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living? 85
Be strong and confident! 87
Rely on the Lord!
Mazmur 66:1-20
KonteksFor the music director; a song, a psalm.
66:1 Shout out praise to God, all the earth!
66:2 Sing praises about the majesty of his reputation! 89
Give him the honor he deserves! 90
66:3 Say to God:
“How awesome are your deeds!
Because of your great power your enemies cower in fear 91 before you.
66:4 All the earth worships 92 you
and sings praises to you!
They sing praises to your name!” (Selah)
66:5 Come and witness 93 God’s exploits! 94
His acts on behalf of people are awesome! 95
66:6 He turned the sea into dry land; 96
they passed through the river on foot. 97
Let us rejoice in him there! 98
66:7 He rules 99 by his power forever;
he watches 100 the nations.
Stubborn rebels should not exalt 101 themselves. (Selah)
66:8 Praise 102 our God, you nations!
Loudly proclaim his praise! 103
66:9 He preserves our lives 104
and does not allow our feet to slip.
66:10 For 105 you, O God, tested us;
you purified us like refined silver.
66:11 You led us into a trap; 106
you caused us to suffer. 107
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. 108
66:13 I will enter 109 your temple with burnt sacrifices;
I will fulfill the vows I made to you,
66:14 which my lips uttered
and my mouth spoke when I was in trouble.
66:15 I will offer up to you fattened animals as burnt sacrifices,
along with the smell of sacrificial rams.
I will offer cattle and goats. (Selah)
66:16 Come! Listen, all you who are loyal to God! 110
I will declare what he has done for me.
66:17 I cried out to him for help 111
and praised him with my tongue. 112
66:18 If I had harbored sin in my heart, 113
the Lord would not have listened.
66:19 However, God heard;
he listened to my prayer.
66:20 God deserves praise, 114
for 115 he did not reject my prayer
or abandon his love for me! 116
Mazmur 81:1-16
KonteksFor the music director; according to the gittith style; 118 by Asaph.
81:1 Shout for joy to God, our source of strength!
Shout out to the God of Jacob!
81:2 Sing 119 a song and play the tambourine,
the pleasant sounding harp, and the ten-stringed instrument!
81:3 Sound the ram’s horn on the day of the new moon, 120
and on the day of the full moon when our festival begins. 121
81:4 For observing the festival is a requirement for Israel; 122
it is an ordinance given by the God of Jacob.
81:5 He decreed it as a regulation in Joseph,
when he attacked the land of Egypt. 123
I heard a voice I did not recognize. 124
81:6 It said: 125 “I removed the burden from his shoulder;
his hands were released from holding the basket. 126
81:7 In your distress you called out and I rescued you.
I answered you from a dark thundercloud. 127
I tested you at the waters of Meribah. 128 (Selah)
81:8 I said, 129 ‘Listen, my people!
I will warn 130 you!
O Israel, if only you would obey me! 131
81:9 There must be 132 no other 133 god among you.
You must not worship a foreign god.
81:10 I am the Lord, your God,
the one who brought you out of the land of Egypt.
Open your mouth wide and I will fill it!’
81:11 But my people did not obey me; 134
Israel did not submit to me. 135
81:12 I gave them over to their stubborn desires; 136
they did what seemed right to them. 137
81:13 If only my people would obey me! 138
If only Israel would keep my commands! 139
81:14 Then I would quickly subdue their enemies,
and attack 140 their adversaries.”
81:15 (May those who hate the Lord 141 cower in fear 142 before him!
May they be permanently humiliated!) 143
81:16 “I would feed Israel the best wheat, 144
and would satisfy your appetite 145 with honey from the rocky cliffs.” 146
Mazmur 107:1-43
KonteksBook 5
(Psalms 107-150)
107:1 Give thanks to the Lord, for he is good,
and his loyal love endures! 148
107:2 Let those delivered by the Lord speak out, 149
those whom he delivered 150 from the power 151 of the enemy,
107:3 and gathered from foreign lands, 152
from east and west,
from north and south.
107:4 They wandered through the wilderness on a desert road;
they found no city in which to live.
107:5 They were hungry and thirsty;
they fainted from exhaustion. 153
107:6 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:7 He led them on a level road, 154
that they might find a city in which to live.
107:8 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 155
107:9 For he has satisfied those who thirst, 156
and those who hunger he has filled with food. 157
107:10 They sat in utter darkness, 158
bound in painful iron chains, 159
107:11 because they had rebelled against God’s commands, 160
and rejected the instructions of the sovereign king. 161
107:12 So he used suffering to humble them; 162
they stumbled and no one helped them up.
107:13 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:14 He brought them out of the utter darkness, 163
and tore off their shackles.
107:15 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 164
107:16 For he shattered the bronze gates,
and hacked through the iron bars. 165
107:17 They acted like fools in their rebellious ways, 166
and suffered because of their sins.
107:18 They lost their appetite for all food, 167
and they drew near the gates of death.
107:19 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:20 He sent them an assuring word 168 and healed them;
he rescued them from the pits where they were trapped. 169
107:21 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 170
107:22 Let them present thank offerings,
and loudly proclaim what he has done! 171
107:23 172 Some traveled on 173 the sea in ships,
and carried cargo over the vast waters. 174
107:24 They witnessed the acts of the Lord,
his amazing feats on the deep water.
107:25 He gave the order for a windstorm, 175
and it stirred up the waves of the sea. 176
107:26 They 177 reached up to the sky,
then dropped into the depths.
The sailors’ strength 178 left them 179 because the danger was so great. 180
107:27 They swayed 181 and staggered like a drunk,
and all their skill proved ineffective. 182
107:28 They cried out to the Lord in their distress;
he delivered them from their troubles.
107:29 He calmed the storm, 183
and the waves 184 grew silent.
107:30 The sailors 185 rejoiced because the waves 186 grew quiet,
and he led them to the harbor 187 they desired.
107:31 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 188
107:32 Let them exalt him in the assembly of the people!
Let them praise him in the place where the leaders preside! 189
107:33 He turned 190 streams into a desert,
springs of water into arid land,
107:34 and a fruitful land into a barren place, 191
because of the sin of its inhabitants.
107:35 As for his people, 192 he turned 193 a desert into a pool of water,
and a dry land into springs of water.
107:36 He allowed the hungry to settle there,
and they established a city in which to live.
107:37 They cultivated 194 fields,
and planted vineyards,
which yielded a harvest of fruit. 195
107:38 He blessed 196 them so that they became very numerous.
He would not allow their cattle to decrease in number. 197
107:39 As for their enemies, 198 they decreased in number and were beaten down,
because of painful distress 199 and suffering.
107:40 He would pour 200 contempt upon princes,
and he made them wander in a wasteland with no road.
107:41 Yet he protected 201 the needy from oppression,
and cared for his families like a flock of sheep.
107:42 When the godly see this, they rejoice,
and every sinner 202 shuts his mouth.
107:43 Whoever is wise, let him take note of these things!
Let them consider the Lord’s acts of loyal love!
Mazmur 116:1-19
Konteks116:1 I love the Lord
because he heard my plea for mercy, 204
As long as I live, I will call to him when I need help. 206
116:3 The ropes of death tightened around me, 207
the snares 208 of Sheol confronted me.
I was confronted 209 with trouble and sorrow.
116:4 I called on the name of the Lord,
“Please Lord, rescue my life!”
116:5 The Lord is merciful and fair;
our God is compassionate.
116:6 The Lord protects 210 the untrained; 211
I was in serious trouble 212 and he delivered me.
116:7 Rest once more, my soul, 213
for the Lord has vindicated you. 214
116:8 Yes, 215 Lord, 216 you rescued my life from death,
and kept my feet from stumbling.
116:9 I will serve 217 the Lord
in the land 218 of the living.
116:10 I had faith when I said,
“I am severely oppressed.”
“All men are liars.”
116:12 How can I repay the Lord
for all his acts of kindness to me?
116:13 I will celebrate my deliverance, 220
and call on the name of the Lord.
116:14 I will fulfill my vows to the Lord
before all his people.
116:15 The Lord values
the lives of his faithful followers. 221
116:16 Yes, Lord! I am indeed your servant;
I am your lowest slave. 222
You saved me from death. 223
116:17 I will present a thank offering to you,
and call on the name of the Lord.
116:18 I will fulfill my vows to the Lord
before all his people,
116:19 in the courts of the Lord’s temple,
in your midst, O Jerusalem.
Praise the Lord!
Mazmur 134:1--135:21
KonteksA song of ascents. 225
134:1 Attention! 226 Praise the Lord,
all you servants of the Lord,
who serve 227 in the Lord’s temple during the night.
134:2 Lift your hands toward the sanctuary
and praise the Lord!
134:3 May the Lord, the Creator of heaven and earth,
135:1 Praise the Lord!
Praise the name of the Lord!
Offer praise, you servants of the Lord,
135:2 who serve 231 in the Lord’s temple,
in the courts of the temple of our God.
135:3 Praise the Lord, for the Lord is good!
Sing praises to his name, for it is pleasant! 232
135:4 Indeed, 233 the Lord has chosen Jacob for himself,
Israel to be his special possession. 234
135:5 Yes, 235 I know the Lord is great,
and our Lord is superior to all gods.
135:6 He does whatever he pleases
in heaven and on earth,
in the seas and all the ocean depths.
135:7 He causes the clouds to arise from the end of the earth,
makes lightning bolts accompany the rain,
and brings the wind out of his storehouses.
135:8 He struck down the firstborn of Egypt,
including both men and animals.
135:9 He performed awesome deeds 236 and acts of judgment 237
in your midst, O Egypt,
against Pharaoh and all his servants.
135:10 He defeated many nations,
and killed mighty kings –
135:11 Sihon, king of the Amorites,
and Og, king of Bashan,
and all the kingdoms of Canaan.
135:12 He gave their land as an inheritance,
as an inheritance to Israel his people.
135:13 O Lord, your name endures, 238
your reputation, O Lord, lasts. 239
135:14 For the Lord vindicates 240 his people,
and has compassion on his servants. 241
135:15 The nations’ idols are made of silver and gold,
they are man-made. 242
135:16 They have mouths, but cannot speak,
eyes, but cannot see,
135:17 and ears, but cannot hear.
Indeed, they cannot breathe. 243
135:18 Those who make them will end up 244 like them,
as will everyone who trusts in them.
135:19 O family 245 of Israel, praise the Lord!
O family of Aaron, praise the Lord!
135:20 O family of Levi, praise the Lord!
You loyal followers 246 of the Lord, praise the Lord!
135:21 The Lord deserves praise in Zion 247 –
he who dwells in Jerusalem. 248
Praise the Lord!
[20:1] 1 sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.
[20:1] 2 tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the
[20:1] 3 sn May the
[20:1] 4 tn Heb “in a day of trouble.”
[20:1] 5 tn Heb “the name of the God of Jacob.” God’s “name” refers metonymically to his very person and to the divine characteristics suggested by his name, in this case “God of Jacob,” which highlights his relationship to Israel.
[20:2] 6 tc Heb “from [the] temple.” The third masculine singular pronominal suffix (ן, nun) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184.
[20:3] 7 tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.
[20:3] 8 tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (yÿdashÿneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”
[20:4] 9 tn Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6.
[20:4] 10 sn May he bring all your plans to pass. This probably refers to the king’s strategy for battle.
[20:5] 11 sn Your victory. Here the king is addressed (see v. 1).
[20:5] 12 tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).
[20:6] sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.
[20:6] 14 tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the
[20:6] 15 tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.
[20:6] 16 tn Heb “he will answer him.”
[20:6] 17 tn Heb “from his holy heavens.”
[20:6] 18 tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).
[20:7] 19 tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.
[20:7] 20 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.
[20:7] 21 tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the
[20:8] 22 tn Or “stumble and fall down.”
[20:8] 23 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s victorious people and the defeated enemies mentioned in the previous line. The perfect verbal forms either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle. They describe the demise of the enemy as being as good as done.
[20:8] 24 tn Or “rise up and remain upright.” On the meaning of the Hitpolel of עוּד (’ud), see HALOT 795 s.v. I עוד. The verbal forms (a perfect followed by a prefixed form with vav [ו] consecutive) either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle.
[20:9] 25 tc This translation assumes an emendation of the verbal form הוֹשִׁיעָה (hoshi’ah). As it stands, the form is an imperative. In this case the people return to the petitionary mood with which the psalm begins (“O
[20:9] 26 tn If the imperative is retained in the preceding line, then the prefixed verbal form is best taken as a jussive of prayer, “may he answer us.” However, if the imperative in the previous line is emended to a perfect, the prefixed form is best taken as imperfect, “he will answer us” (see the note on the word “king” at the end of the previous line).
[20:9] 27 tn Heb “in the day we call.”
[26:1] 28 sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
[26:1] 29 tn Heb “for I in my integrity walk.”
[26:2] 30 tn Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.
[26:3] 31 tn Heb “for your faithfulness [is] before my eyes.”
[26:3] 32 tn Heb “and I walk about in your loyalty.”
[26:3] sn The psalmist’s awareness of the Lord’s faithfulness and…loyalty toward him motivates him to remain loyal to the Lord and to maintain his moral purity.
[26:4] 34 tn Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
[26:4] 35 tn Heb “[those who] conceal themselves.”
[26:5] 36 tn Heb “assembly, company.”
[26:5] 37 tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
[26:6] 38 tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.
[26:6] 39 tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.
[26:7] 40 tn Heb “to cause to be heard the sound of thanksgiving.”
[26:7] 41 tn The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.
[26:8] 42 tn Heb “the dwelling of your house.”
[26:8] 43 tn Heb “the place of the abode of your splendor.”
[26:9] 44 tn Heb “do not gather up my life with.”
[26:9] 45 tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).
[26:10] 46 tn Heb “who [have] in their hands evil.”
[26:10] 47 tn Heb “and their right hand is full of a bribe.”
[26:11] 48 tn Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9-10.
[26:12] 50 tn Heb “my foot stands in a level place.”
[27:1] 51 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
[27:1] 52 tn Heb “the
[27:1] 53 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”
[27:1] 54 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
[27:2] 55 tn Heb “draw near to me.”
[27:2] 56 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
[27:2] 57 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
[27:2] 58 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
[27:3] 59 tn Heb “my heart does not fear.”
[27:3] 60 tn Heb “if war rises up against me.”
[27:3] 61 tn Heb “in this [i.e., “during this situation”] I am trusting.”
[27:4] 63 sn The
[27:5] 65 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
[27:5] 66 tn Heb “he will hide me in his hut.”
[27:5] 69 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
[27:5] 70 tn Heb “on a rocky summit he lifts me up.” The
[27:6] 71 tn Heb “and now my head will be lifted up over my enemies all around me.”
[27:6] sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).
[27:6] 72 tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
[27:8] 74 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the
[27:8] 75 tn Heb “your face, O
[27:9] 76 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[27:9] 77 tn Or “[source of] help.”
[27:10] 78 tn Or “though my father and mother have abandoned me.”
[27:10] 79 tn Heb “gather me in”; or “receive me.”
[27:11] 80 tn Heb “teach me your way.” The
[27:11] 81 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] 82 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
[27:12] 83 tn Heb “do not give me over to the desire of my enemies.”
[27:12] 84 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
[27:13] 85 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the
[27:14] 87 tn Heb “be strong and let your heart be confident.”
[66:1] 88 sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis.
[66:2] 89 tn Heb “his name,” which here stands metonymically for God’s reputation.
[66:2] 90 tn Heb “make honorable his praise.”
[66:3] 91 tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).
[66:4] 92 tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).
[66:5] 94 tn Or “acts” (see Ps 46:8).
[66:5] 95 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] 96 sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).
[66:6] 97 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] 98 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] 99 tn Heb “[the] one who rules.”
[66:7] 100 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] 101 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] 102 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] 103 tn Heb “cause the voice of his praise to be heard.”
[66:9] 104 tn Heb “the one who places our soul in life.”
[66:11] 106 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] 107 tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (mu’aqah, “suffering”) occurs only here in the OT.
[66:12] 108 tc The MT reads רְוָיָה (“saturation”) but this should be emended to רְוָחָה (rÿvakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).
[66:13] 109 sn Here the psalmist switches to the singular; he speaks as the representative of the nation.
[66:16] 110 tn Heb “all of the fearers of God.”
[66:17] 111 tn Heb “to him [with] my mouth I called.”
[66:17] 112 tn Heb “and he was extolled under my tongue.” The form רוֹמַם (romam) appears to be a polal (passive) participle from רוּם (rum, “be exalted”), but many prefer to read רוֹמָם, “high praise [was under my tongue]” (cf. NEB). See BDB 928 s.v. רוֹמָם.
[66:18] 113 tn Heb “sin if I had seen in my heart.”
[66:20] 114 tn Heb “blessed [be] God.”
[66:20] 115 tn Or “who.” In a blessing formula after בָּרוּךְ (barukh, “blessed be”) the form אֲשֶׁר (’asher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.
[66:20] 116 tn Heb “did not turn aside my prayer and his loyal love with me.”
[81:1] 117 sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.
[81:1] 118 tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.
[81:3] 120 tn Heb “at the new moon.”
[81:3] sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.
[81:3] 121 tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (kese’, “full moon”).
[81:3] sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.
[81:4] 122 tn Heb “because a statute for Israel [is] it.”
[81:5] 123 tn Heb “in his going out against the land of Egypt.” This apparently refers to the general time period of Israel’s exodus from Egypt. The LXX reads, “from Egypt,” in which case “Joseph” (see the preceding line) would be the subject of the verb, “when he [Joseph = Israel] left Egypt.”
[81:5] 124 tn Heb “a lip I did not know, I heard.” Here the term “lip” probably stands for speech or a voice. Apparently the psalmist speaks here and refers to God’s voice, whose speech is recorded in the following verses.
[81:6] 125 tn The words “It said” are not included in the Hebrew text. They are supplied in the translation for clarification.
[81:6] 126 sn I removed the burden. The Lord speaks metaphorically of how he delivered his people from Egyptian bondage. The reference to a basket/burden probably alludes to the hard labor of the Israelites in Egypt, where they had to carry loads of bricks (see Exod 1:14).
[81:7] 127 tn Heb “I answered you in the hidden place of thunder.” This may allude to God’s self-revelation at Mount Sinai, where he appeared in a dark cloud accompanied by thunder (see Exod 19:16).
[81:7] 128 sn The name Meribah means “strife.” Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
[81:8] 129 tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the
[81:8] 130 tn Or perhaps “command.”
[81:8] 131 tn The Hebrew particle אִם (“if”) and following prefixed verbal form here express a wish (GKC 321 §109.b). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
[81:9] 132 tn The imperfect verbal forms in v. 9 have a modal function, expressing what is obligatory.
[81:9] 133 tn Heb “different”; “illicit.”
[81:11] 134 tn Heb “did not listen to my voice.”
[81:11] 135 tn The Hebrew expression אָבָה לִי (’avah liy) means “submit to me” (see Deut 13:8).
[81:12] 136 tn Heb “and I sent him away in the stubbornness of their heart.”
[81:12] 137 tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).
[81:13] 138 tn Heb “if only my people were listening to me.” The Hebrew particle לוּ (lu, “if not”) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).
[81:13] 139 tn Heb “[and if only] Israel would walk in my ways.”
[81:14] 140 tn Heb “turn my hand against.” The idiom “turn the hand against” has the nuance of “strike with the hand, attack” (see Isa 1:25; Ezek 38:12; Amos 1:8; Zech 13:7).
[81:15] 141 tn “Those who hate the
[81:15] 142 tn See Deut 33:29; Ps 66:3 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.
[81:15] 143 tc Heb “and may their time be forever.” The Hebrew term עִתָּם (’ittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the
[81:15] tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.
[81:16] 144 tn Heb “and he fed him from the best of the wheat.” The Hebrew text has a third person form of the preterite with a vav (ו) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13-14. The third masculine singular pronominal suffix refers to Israel, as in v. 6.
[81:16] sn I would feed. After the parenthetical “curse” in v. 15, the Lord’s speech continues here.
[81:16] 145 tn Heb “you.” The second person singular pronominal suffix refers to Israel, as in vv. 7-10.
[81:16] 146 sn The language in this verse, particularly the references to wheat and honey, is reminiscent of Deut 32:13-14.
[107:1] 147 sn Psalm 107. The psalmist praises God for his kindness to his exiled people.
[107:1] 148 tn Heb “for forever [is] his loyal love.”
[107:2] 149 tn Or “let the redeemed of the
[107:3] 152 tn Heb “from lands.” The word “foreign” is supplied in the translation for clarification.
[107:5] 153 tn Heb “and their soul in them fainted.”
[107:7] 154 sn A level road. See Jer 31:9.
[107:8] 155 tn Heb “and [for] his amazing deeds for the sons of man.”
[107:9] 156 tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֱשׁ רְעֵבָה, nefesh rÿ’evah, “hungry throat”).
[107:9] 157 tn Heb “and [the] hungry throat he has filled [with] good.”
[107:10] 158 tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).
[107:10] 159 tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.
[107:11] 160 tn Heb “the words of God.”
[107:11] 161 tn Heb “the counsel of the Most High.”
[107:12] 162 tn Heb “and he subdued with suffering their heart.”
[107:14] 163 tn Heb “darkness and deep darkness.” See the note on the word “darkness” in v. 10.
[107:15] 164 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
[107:16] 165 sn The language of v. 16 recalls Isa 45:2.
[107:17] 166 tn Heb “fools [they were] because of the way of their rebellion.”
[107:18] 167 tn Heb “all food their appetite loathed.”
[107:20] 168 tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).
[107:20] 169 tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.
[107:21] 170 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
[107:22] 171 tn Heb “and let them proclaim his works with a ringing cry.”
[107:23] 172 sn Verses 23-30, which depict the Lord rescuing sailors from a storm at sea, do not seem to describe the exiles’ situation, unless the word picture is metaphorical. Perhaps the psalmist here broadens his scope and offers an example of God’s kindness to the needy beyond the covenant community.
[107:23] 173 tn Heb “those going down [into].”
[107:23] 174 tn Heb “doers of work on the mighty waters.”
[107:25] 175 tn Heb “he spoke and caused to stand a stormy wind.”
[107:25] 176 tn Heb “and it stirred up its [i.e., the sea’s, see v. 23] waves.”
[107:26] 177 tn That is, the waves (see v. 25).
[107:26] 178 tn Heb “their being”; traditionally “their soul” (referring to that of the sailors). This is sometimes translated “courage” (cf. NIV, NRSV).
[107:26] 180 tn Heb “from danger.”
[107:27] 181 tn Only here does the Hebrew verb חָגַג (khagag; normally meaning “to celebrate”) carry the nuance “to sway.”
[107:27] 182 tn The Hitpael of בָלַע (vala’) occurs only here in the OT. Traditionally the form is derived from the verbal root בלע (“to swallow”), but HALOT 135 s.v. III בלע understands a homonym here with the meaning “to be confused.”
[107:29] 183 tn Heb “he raised [the] storm to calm.”
[107:29] 184 tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.
[107:30] 185 tn Heb “they”; the referent (the sailors) has been specified in the translation for clarity.
[107:30] 186 tn Heb “they”; the referent (the waves) has been specified in the translation for clarity.
[107:30] 187 tn The Hebrew noun occurs only here in the OT.
[107:31] 188 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
[107:32] 189 tn Heb “in the seat of the elders.”
[107:33] 190 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [ו] consecutive in vv. 36-37 favor this.) The psalmist may return to the theme of God’s intervention for the exiles (see vv. 4-22, especially vv. 4-9). However, many regard vv. 33-41 as a hymnic description which generalizes about God’s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV).
[107:34] 191 tn Heb “a salty land.”
[107:35] 192 tn The words “As for his people” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. The psalmist contrasts God’s judgment on his enemies with his blessing of his people. See the note on the word “enemies” in v. 39 for further discussion.
[107:35] 193 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. See the note on the word “turned” in v. 33.
[107:37] 194 tn Heb “sowed seed in.”
[107:37] 195 tn Heb “fruit [as] produce.”
[107:38] 196 tn “Bless” here carries the nuance “endue with sexual potency, make fertile.” See Gen 1:28, where the statement “he blessed them” directly precedes the command “be fruitful and populate the earth” (see also 1:22). The verb “bless” carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).
[107:38] 197 tn The verbal form in this line appears to be an imperfect, which may be taken as customary (drawing attention to typical action in a past time frame) or as generalizing (in which case one should use the English present tense, understanding a move from narrative to present reality).
[107:39] 198 tn The words “As for their enemies” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. Without such clarification, one might think that v. 39 refers to those just mentioned in v. 38 as objects of divine blessing, which would contradict the point just emphasized by the psalmist. The structure of vv. 33-42 is paneled (A-B-A-B). In vv. 33-34 the psalmist describes God’s judgment upon his enemies (perhaps those who had enslaved his people). In vv. 35-38 he contrasts this judgment with the divine blessing poured out on God’s people. (See the note on the word “people” in v. 35.) In vv. 39-40 he contrasts this blessing with the judgment experienced by enemies, before returning in vv. 41-42 to the blessing experienced by God’s people.
[107:39] 199 tn Heb “from the oppression of calamity.”
[107:40] 200 tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21.
[107:41] 201 tn Heb “set on high.”
[107:42] 202 tn Heb “all evil,” which stands metonymically for those who do evil.
[116:1] 203 sn Psalm 116. The psalmist thanks the Lord for delivering him from a life threatening crisis and promises to tell the entire covenant community what God has done for him.
[116:1] 204 tn Heb “I love because the
[116:2] 205 tn Heb “because he turned his ear to me.”
[116:2] 206 tn Heb “and in my days I will cry out.”
[116:3] 207 tn Heb “surrounded me.”
[116:3] 208 tn The Hebrew noun מצר (“straits; distress”) occurs only here, Ps 118:5 and Lam 1:3. If retained, it refers to Sheol as a place where one is confined or severely restricted (cf. BDB 865 s.v. מֵצַר, “the straits of Sheol”; NIV “the anguish of the grave”; NRSV “the pangs of Sheol”). However, HALOT 624 s.v. מֵצַר suggests an emendation to מְצָדֵי (mÿtsadey, “snares of”), a rare noun attested in Job 19:6 and Eccl 7:26. This proposal, which is reflected in the translation, produces better parallelism with “ropes” in the preceding line.
[116:3] 209 tn The translation assumes the prefixed verbal form is a preterite. The psalmist recalls the crisis from which the Lord delivered him.
[116:6] 210 tn Heb “guards.” The active participle indicates this is a characteristic of the
[116:6] 211 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Ps 19:7.
[116:6] 212 tn Heb “I was low.”
[116:7] 213 tn Heb “return, my soul, to your place of rest.”
[116:7] 214 tn The Hebrew idiom גָּמַל עַל (gamal ’al) means “to repay,” here in a positive sense (cf. Ps 13:5).
[116:8] 216 tn “
[116:9] 217 tn Heb “walk before” (see Ps 56:13). On the meaning of the Hebrew idiom, see the notes at 2 Kgs 20:3/Isa 38:3.
[116:9] 218 tn Heb “lands, regions.”
[116:11] 219 tn Heb “I said in my haste.”
[116:13] 220 tn Heb “a cup of deliverance I will lift up.” Perhaps this alludes to a drink offering the psalmist will present as he thanks the
[116:15] 221 tn Heb “precious in the eyes of the
[116:16] 222 tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the
[116:16] 223 tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).
[134:1] 224 sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).
[134:1] 225 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[134:3] 228 tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.
[134:3] 229 tn Heb “may the
[135:1] 230 sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.
[135:3] 232 tn Heb “for [it is] pleasant.” The translation assumes that it is the
[135:4] 234 sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.
[135:9] 236 tn Or “signs” (see Ps 65:8).
[135:9] 237 tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.
[135:13] 238 tn Or “is forever.”
[135:13] 239 tn Heb “O
[135:14] 240 tn Heb “judges,” but here the idea is that the
[135:14] 241 sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.
[135:15] 242 tn Heb “the work of the hands of man.”
[135:17] 243 tn Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (’af ’en, “indeed, there is not”) see Isa 41:26. Another option is to take אַף as “nose” (see Ps 115:6), in which case one might translate, “a nose, [but] they have no breath in their mouths.”
[135:18] 244 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”
[135:18] sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.
[135:19] 245 tn Heb “house” (here and in the next two lines).
[135:20] 246 tn Heb “fearers.”
[135:21] 247 tn Heb “praised be the
[135:21] 248 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
