Mazmur 4:1-8
KonteksFor the music director, to be accompanied by stringed instruments; a psalm of David.
4:1 When I call out, answer me,
O God who vindicates me! 2
Though I am hemmed in, you will lead me into a wide, open place. 3
Have mercy on me 4 and respond to 5 my prayer!
4:2 You men, 6 how long will you try to turn my honor into shame? 7
How long 8 will you love what is worthless 9
and search for what is deceptive? 10 (Selah)
4:3 Realize that 11 the Lord shows the godly special favor; 12
the Lord responds 13 when I cry out to him.
4:4 Tremble with fear and do not sin! 14
Meditate as you lie in bed, and repent of your ways! 15 (Selah)
4:5 Offer the prescribed sacrifices 16
and trust in the Lord! 17
4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 18
than those who have abundant grain and wine. 20
4:8 I will lie down and sleep peacefully, 21
for you, Lord, make me safe and secure. 22
Mazmur 11:1-7
KonteksFor the music director; by David.
11:1 In the Lord I have taken shelter. 24
How can you say to me, 25
“Flee to a mountain like a bird! 26
11:2 For look, the wicked 27 prepare 28 their bows, 29
they put their arrows on the strings,
to shoot in the darkness 30 at the morally upright. 31
11:3 When the foundations 32 are destroyed,
what can the godly 33 accomplish?” 34
11:4 The Lord is in his holy temple; 35
the Lord’s throne is in heaven. 36
his eyes 39 examine 40 all people. 41
11:5 The Lord approves of 42 the godly, 43
but he 44 hates 45 the wicked and those who love to do violence. 46
11:6 May the Lord rain down 47 burning coals 48 and brimstone 49 on the wicked!
A whirlwind is what they deserve! 50
11:7 Certainly 51 the Lord is just; 52
he rewards godly deeds; 53
the upright will experience his favor. 54
Mazmur 16:1-11
KonteksA prayer 56 of David.
16:1 Protect me, O God, for I have taken shelter in you. 57
16:2 I say to the Lord, “You are the Lord,
my only source of well-being.” 58
16:3 As for God’s chosen people who are in the land,
and the leading officials I admired so much 59 –
16:4 their troubles multiply,
they desire other gods. 60
I will not pour out drink offerings of blood to their gods, 61
nor will I make vows in the name of their gods. 62
16:5 Lord, you give me stability and prosperity; 63
you make my future secure. 64
16:6 It is as if I have been given fertile fields
or received a beautiful tract of land. 65
16:7 I will praise 66 the Lord who 67 guides 68 me;
yes, during the night I reflect and learn. 69
16:8 I constantly trust in the Lord; 70
because he is at my right hand, I will not be upended.
16:9 So my heart rejoices
and I am happy; 71
My life is safe. 72
16:10 You will not abandon me 73 to Sheol; 74
you will not allow your faithful follower 75 to see 76 the Pit. 77
16:11 You lead me in 78 the path of life; 79
I experience absolute joy in your presence; 80
you always give me sheer delight. 81
Mazmur 23:1-6
KonteksA psalm of David.
23:1 The Lord is my shepherd, 83
I lack nothing. 84
23:2 He takes me to lush pastures, 85
he leads me to refreshing water. 86
23:3 He restores my strength. 87
He leads me down 88 the right paths 89
for the sake of his reputation. 90
23:4 Even when I must walk through the darkest valley, 91
for you are with me;
your rod and your staff reassure me. 94
23:5 You prepare a feast before me 95
in plain sight of my enemies.
You refresh 96 my head with oil;
my cup is completely full. 97
23:6 Surely your goodness and faithfulness 98 will pursue 99 me all my days, 100
and I will live in 101 the Lord’s house 102 for the rest of my life. 103
Mazmur 62:1-12
KonteksFor the music director, Jeduthun; a psalm of David.
62:1 For God alone I patiently wait; 105
he is the one who delivers me. 106
62:2 He alone is my protector 107 and deliverer.
He is my refuge; 108 I will not be upended. 109
62:3 How long will you threaten 110 a man?
All of you are murderers, 111
as dangerous as a leaning wall or an unstable fence. 112
62:4 They 113 spend all their time planning how to bring him 114 down. 115
They love to use deceit; 116
they pronounce blessings with their mouths,
but inwardly they utter curses. 117 (Selah)
62:5 Patiently wait for God alone, my soul! 118
For he is the one who gives me confidence. 119
62:6 He alone is my protector 120 and deliverer.
He is my refuge; 121 I will not be upended. 122
62:7 God delivers me and exalts me;
God is my strong protector and my shelter. 123
62:8 Trust in him at all times, you people!
Pour out your hearts before him! 124
God is our shelter! (Selah)
62:9 Men are nothing but a mere breath;
human beings are unreliable. 125
When they are weighed in the scales,
all of them together are lighter than air. 126
62:10 Do not trust in what you can gain by oppression! 127
Do not put false confidence in what you can gain by robbery! 128
If wealth increases, do not become attached to it! 129
62:11 God has declared one principle;
two principles I have heard: 130
God is strong, 131
62:12 and you, O Lord, demonstrate loyal love. 132
For you repay men for what they do. 133
Mazmur 91:1-16
Konteks91:1 As for you, the one who lives 135 in the shelter of the sovereign One, 136
and resides in the protective shadow 137 of the mighty king 138 –
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 139
and from the destructive plague.
91:4 He will shelter you 140 with his wings; 141
you will find safety under his wings.
His faithfulness is like a shield or a protective wall. 142
91:5 You need not fear the terrors of the night, 143
the arrow that flies by day,
91:6 the plague that comes in the darkness,
or the disease that comes at noon. 144
91:7 Though a thousand may fall beside you,
and a multitude on your right side,
it 145 will not reach you.
91:8 Certainly you will see it with your very own eyes –
you will see the wicked paid back. 146
91:9 For you have taken refuge in the Lord,
my shelter, the sovereign One. 147
91:10 No harm will overtake 148 you;
no illness 149 will come near your home. 150
91:11 For he will order his angels 151
to protect you in all you do. 152
91:12 They will lift you up in their hands,
so you will not slip and fall on a stone. 153
91:13 You will subdue 154 a lion and a snake; 155
you will trample underfoot a young lion and a serpent.
“Because he is devoted to me, I will deliver him;
I will protect him 157 because he is loyal to me. 158
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, 159
and will let him see my salvation.
Mazmur 121:1-8
KonteksA song of ascents. 161
121:1 I look up 162 toward the hills.
From where 163 does my help come?
121:2 My help comes from the Lord, 164
the Creator 165 of heaven and earth!
121:3 May he not allow your foot to slip!
May your protector 166 not sleep! 167
121:4 Look! Israel’s protector 168
does not sleep or slumber!
121:5 The Lord is your protector;
the Lord is the shade at your right hand.
121:6 The sun will not harm you by day,
or the moon by night. 169
121:7 The Lord will protect you from all harm;
he will protect your life.
121:8 The Lord will protect you in all you do, 170
now and forevermore.
Mazmur 125:1-5
KonteksA song of ascents. 172
125:1 Those who trust in the Lord are like Mount Zion;
it cannot be upended and will endure forever.
125:2 As the mountains surround Jerusalem, 173
so the Lord surrounds his people,
now and forevermore.
125:3 Indeed, 174 the scepter of a wicked king 175 will not settle 176
upon the allotted land of the godly.
Otherwise the godly might
do what is wrong. 177
125:4 Do good, O Lord, to those who are good,
to the morally upright! 178
125:5 As for those who are bent on traveling a sinful path, 179
may the Lord remove them, 180 along with those who behave wickedly! 181
May Israel experience peace! 182
Mazmur 131:1-3
KonteksA song of ascents, 184 by David.
131:1 O Lord, my heart is not proud,
nor do I have a haughty look. 185
I do not have great aspirations,
or concern myself with things that are beyond me. 186
131:2 Indeed 187 I am composed and quiet, 188
like a young child carried by its mother; 189
I am content like the young child I carry. 190
131:3 O Israel, hope in the Lord
now and forevermore!
[4:1] 1 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.
[4:1] 2 tn Heb “God of my righteousness.”
[4:1] 3 tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[4:1] 4 tn Or “show me favor.”
[4:2] 7 tn Heb “how long my honor to shame?”
[4:2] 8 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 10 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[4:3] 11 tn Heb “and know that.”
[4:3] 12 tn Heb “that the
[4:4] 14 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
[4:4] 15 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”
[4:5] 16 tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.
[4:5] 17 sn Trust in the
[4:6] 18 tn Heb “lift up upon us the light of your face,
[4:6] sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
[4:7] 19 tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”
[4:7] 20 tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
[4:8] 21 tn Heb “in peace at the same time I will lie down and sleep.”
[4:8] 22 tn Heb “for you,
[11:1] 23 sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.
[11:1] 24 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[11:1] 25 tn The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[11:1] 26 tc The MT is corrupt here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.
[11:2] 27 tn In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and threaten his people (Ps 3:8).
[11:2] 28 tn The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.
[11:2] 30 sn In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.
[11:2] 31 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11).
[11:3] 32 tn The precise meaning of this rare word is uncertain. An Ugaritic cognate is used of the “bottom” or “base” of a cliff or mountain (see G. R. Driver, Canaanite Myths and Legends, 47, 159). The noun appears in postbiblical Hebrew with the meaning “foundation” (see Jastrow 1636 s.v. שָׁת).
[11:3] 33 tn The singular form is used here in a collective or representative sense. Note the plural form “pure [of heart]” in the previous verse.
[11:3] 34 sn The quotation of the advisers’ words (which begins in 11:1c) ends at this point. They advise the psalmist to flee because the enemy is poised to launch a deadly attack. In such a lawless and chaotic situation godly people like the psalmist can accomplish nothing, so they might as well retreat to a safe place.
[11:4] 35 tn Because of the royal imagery involved here, one could translate “lofty palace.” The
[11:4] 36 sn The
[11:4] 37 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
[11:4] 38 tn The two Hebrew imperfect verbal forms in this verse describe the
[11:4] 40 tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
[11:4] 41 tn Heb “test the sons of men.”
[11:5] 42 tn Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).
[11:5] 43 tn The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.
[11:5] 44 tn Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.
[11:5] 45 sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.
[11:5] 46 tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (rÿsha’im, “wicked [ones]”) in vv. 2 and 6.
[11:6] 47 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[11:6] 48 tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.
[11:6] 49 sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
[11:6] 50 tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).
[11:7] 53 tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsÿdaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”
[11:7] 54 tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.
[16:1] 55 sn Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.
[16:1] 56 tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[16:1] 57 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).
[16:1] sn Taken shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[16:2] 58 tn Heb “my good [is] not beyond you.” For the use of the preposition עַל (’al) in the sense of “beyond,” see BDB 755 s.v. 2.
[16:3] 59 tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).
[16:4] 60 tn Heb “their troubles multiply, another, they pay a dowry.” The meaning of the text is unclear. The Hebrew term עַצְּבוֹתָם (’atsÿvotam, “troubles”) appears to be a plural form of עַצֶּבֶת (’atsÿvet, “pain, wound”; see Job 9:28; Ps 147:3). Because idolatry appears to be in view (see v. 4b), some prefer to emend the noun to עַצְּבִים (’atsÿvim, “idols”). “Troubles” may be a wordplay on “idols” or a later alteration designed to emphasize that idolatry leads to trouble. The singular form אחר (“another”) is syntactically problematic here. Perhaps the form should be emended to a plural אֲחֵרִים (’akherim, “others”). (The final mem [ם] could have been lost by haplography; note the mem [מ] at the beginning of the next word.) In this case it might be taken as an abbreviated form of the well-attested phrase אֱלֹהִים אֲחֵרִים (’elohim ’akherim, “other gods”). (In Isa 42:8 the singular form אַחַר (’akher, “another”) is used of another god.) The verb מָהַר (mahar) appears in the Qal stem; the only other use of a Qal verbal form of a root מָהַר is in Exod 22:15, where the denominative verb מָהֹר (mahor, “purchase [a wife]”) appears; cf. the related noun מֹהַר (mohar, “bride money, purchase price for a wife”). If that verb is understood here, then the idolaters are pictured as eager bridegrooms paying the price to acquire the object of their desire. Another option is to emend the verb to a Piel and translate, “hurry (after).”
[16:4] 61 tn Heb “I will not pour out their drink offerings of blood.” The third masculine plural suffix would appear to refer back to the people/leaders mentioned in v. 3. However, if we emend אֲחֵר (’akher, “another”) to the plural אֲחֵרִים (’akherim, “other [gods]”) in v. 4, the suffix can be understood as referring to these gods – “the drink offerings [made to] them.” The next line favors this interpretation. Perhaps this refers to some type of pagan cultic ritual. Elsewhere wine is the prescribed content of drink offerings.
[16:4] 62 tn Heb “and I will not lift up their names upon my lips.” The expression “lift up the name” probably refers here to swearing an oath in the name of deity (see Exod 20:7; Deut 5:11). If so, the third masculine plural suffix on “names” likely refers to the pagan gods, not the people/leaders. See the preceding note.
[16:5] 63 tn Heb “O
[16:5] 64 tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the
[16:6] 65 tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.
[16:7] 66 tn Heb “bless,” that is, “proclaim as worthy of praise.”
[16:7] 68 tn Or “counsels, advises.”
[16:7] 69 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] 70 tn Heb “I set the
[16:9] 71 tn Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי (kÿvodiy, “my glory”) as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 30:12; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
[16:9] 72 tn Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.
[16:10] 73 tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[16:10] 74 sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.
[16:10] 75 tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.
[16:10] 76 tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.
[16:10] sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus (Acts 2:25-29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30-33). Paul seems to concur with Peter in this understanding (see Acts 13:35-37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292-95.
[16:10] 77 tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.
[16:11] 78 tn Heb “cause me to know”; or “cause me to experience.”
[16:11] 79 tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.
[16:11] 80 tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.
[16:11] 81 tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).
[23:1] 82 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
[23:1] 83 sn The LORD is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the LORD is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.
[23:1] 84 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the LORD as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
[23:2] 85 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseniy) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.
[23:2] 86 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (deshe’) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (mÿnukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents) but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).
[23:2] sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
[23:3] 87 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. 4 נֶפֶשׁ.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
[23:3] 88 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yÿshovev] and יַנְחֵנִי [yakheniy]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
[23:3] 89 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (ma’ggÿley, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e. ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
[23:3] 90 tn The Hebrew term שֶׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lÿma’an shÿmo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
[23:4] 91 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gay’, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
[23:4] 92 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
[23:4] 93 tn The Hebrew term רַע (ra’) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
[23:4] 94 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
[23:5] 95 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23,” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
[23:5] 96 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
[23:5] 97 tn The rare noun רְַָויָה (rÿvayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
[23:6] 98 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
[23:6] 99 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
[23:6] 100 tn Heb “all the days of my life.”
[23:6] 101 tn The verb form וְשַׁבְתִּי (vÿshavtiy) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the
[23:6] 102 tn Heb “the house of the
[23:6] 103 tn The phrase אֹרֶךְ יָמִים (’orekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the
[62:1] 104 sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.
[62:1] 105 tn Heb “only for God [is] there silence [to] my soul.”
[62:1] 106 tn Heb “from him [is] my deliverance.”
[62:2] 107 tn Heb “my high rocky summit.”
[62:2] 108 tn Or “my elevated place” (see Ps 18:2).
[62:2] 109 tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”
[62:3] 110 tn The verb form is plural; the psalmist addresses his enemies. The verb הוּת occurs only here in the OT. An Arabic cognate means “shout at.”
[62:3] 111 tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.
[62:3] 112 tn Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).
[62:4] 113 tn That is, the psalmist’s enemies addressed in the previous verse.
[62:4] 114 tn That is, the generic “man” referred to in the previous verse.
[62:4] 115 tn Heb “only from his lofty place [or perhaps, “dignity”] they plan to drive [him] away.”
[62:4] 116 tn Heb “they delight [in] a lie.”
[62:4] 117 sn The enemies use deceit to bring down their victim. They make him think they are his friends by pronouncing blessings upon him, but inwardly they desire his demise.
[62:5] 118 tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.
[62:5] 119 tn Heb “for from him [is] my hope.”
[62:6] 120 tn Heb “my high rocky summit.”
[62:6] 121 tn Or “my elevated place” (see Ps 18:2).
[62:6] 122 sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.
[62:7] 123 tn Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”
[62:8] 124 tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).
[62:9] 125 tn Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2. Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.
[62:9] 126 tn The noun הֶבֶל (hevel), translated “a breath” earlier in the verse, appears again here.
[62:10] 127 tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.
[62:10] 128 tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.
[62:10] 129 tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”
[62:11] 130 tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).
[62:11] 131 tn Heb “that strength [belongs] to God.”
[62:12] 132 tn Heb “and to you, O Master, [is] loyal love.”
[62:12] 133 tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”
[62:12] sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people.
[91:1] 134 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] 135 tn Heb “[O] one who lives.”
[91:1] 136 tn Traditionally “the Most High.”
[91:1] 137 sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).
[91:1] 138 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] 139 tn The word refers specifically to a fowler (or hunter of birds).
[91:4] 140 tn Heb “put a cover over you” (see Ps 5:11).
[91:4] 141 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] 142 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] 143 tn This probably alludes to a sneak attack by enemies in the darkness of night (see Song 3:8).
[91:6] 144 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] 145 tn Apparently the deadly disease mentioned in v. 6b is the understood subject here.
[91:8] 146 tn Heb “retribution on the wicked.”
[91:9] 147 tn Heb “for you, the
[91:10] 149 tn For this sense of the Hebrew term נגע see Ps 38:11.
[91:10] 150 tn Heb “your tent.”
[91:11] 151 tn Heb “for his angels he will command concerning you.”
[91:11] 152 tn Heb “in all your ways.”
[91:12] 153 tn Heb “so your foot will not strike a stone.”
[91:13] 154 tn Heb “walk upon.”
[91:13] 155 tn Or perhaps “cobra” (see Ps 58:4).
[91:14] 156 tn The words “the
[91:14] 157 tn Or “make him secure” (Heb “set him on high”).
[91:14] 158 tn Heb “because he knows my name” (see Ps 9:10).
[91:16] 159 tn Heb “length of days.”
[121:1] 160 sn Psalm 121. The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3-8), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3. The translation assumes that speaker one talks in vv. 1-2, that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4-8. If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two’s response to the words of speaker one. See the note on the word “sleep” at the end of v. 3.
[121:1] 161 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[121:1] 162 tn Heb “I lift my eyes.”
[121:1] 163 tn The Hebrew term מֵאַיִן (me’ayin) is interrogative, not relative, in function. Rather than directly stating that his source of help descends from the hills, the psalmist is asking, “From where does my help come?” Nevertheless, the first line does indicate that he is looking toward the hills for help, probably indicating that he is looking up toward the sky in anticipation of supernatural intervention. The psalmist assumes the dramatic role of one needing help. He answers his own question in v. 2.
[121:2] 164 tn Heb “my help [is] from with the
[121:3] 166 tn Heb “the one who guards you.”
[121:3] 167 tn The prefixed verbal forms following the negative particle אל appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8.
[121:4] 168 tn Heb “the one who guards Israel.”
[121:6] 169 sn One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.
[121:8] 170 tn Heb “your going out and your coming in.”
[125:1] 171 sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.
[125:1] 172 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[125:2] 173 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[125:3] 175 tn Heb “a scepter of wickedness.” The “scepter” symbolizes royal authority; when collocated with “wickedness” the phrase refers to an oppressive foreign conqueror.
[125:3] 177 tn Heb “so that the godly might not stretch out their hands in wrongdoing.” A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules.
[125:4] 178 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the
[125:5] 179 tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.
[125:5] 180 tn Heb “lead them away.” The prefixed verbal form is understood as a jussive of prayer here (note the prayers directly before and after this). Another option is to translate, “the
[125:5] 181 tn Heb “the workers of wickedness.”
[125:5] 182 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).
[131:1] 183 sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.
[131:1] 184 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[131:1] 185 tn Heb “and my eyes are not lifted up.”
[131:1] 186 tn Heb “I do not walk in great things, and in things too marvelous for me.”
[131:2] 188 tn Heb “I make level and make quiet my soul.”
[131:2] 189 tn Heb “like a weaned [one] upon his mother.”
[131:2] 190 tn Heb “like the weaned [one] upon me, my soul.”
