Mazmur 25:1-22
KonteksBy David.
25:1 O Lord, I come before you in prayer. 2
25:2 My God, I trust in you.
Please do not let me be humiliated;
do not let my enemies triumphantly rejoice over me!
25:3 Certainly none who rely on you will be humiliated.
Those who deal in treachery will be thwarted 3 and humiliated.
25:4 Make me understand your ways, O Lord!
Teach me your paths! 4
25:5 Guide me into your truth 5 and teach me.
For you are the God who delivers me;
on you I rely all day long.
25:6 Remember 6 your compassionate and faithful deeds, O Lord,
for you have always acted in this manner. 7
25:7 Do not hold against me 8 the sins of my youth 9 or my rebellious acts!
Because you are faithful to me, extend to me your favor, O Lord! 10
25:8 The Lord is both kind and fair; 11
that is why he teaches sinners the right way to live. 12
25:9 May he show 13 the humble what is right! 14
May he teach 15 the humble his way!
25:10 The Lord always proves faithful and reliable 16
to those who follow the demands of his covenant. 17
25:11 For the sake of your reputation, 18 O Lord,
forgive my sin, because it is great. 19
25:12 The Lord shows his faithful followers
the way they should live. 20
25:13 They experience his favor; 21
their descendants 22 inherit the land. 23
25:14 The Lord’s loyal followers receive his guidance, 24
and he reveals his covenantal demands to them. 25
25:15 I continually look to the Lord for help, 26
for he will free my feet from the enemy’s net. 27
25:16 Turn toward me and have mercy on me,
for I am alone 28 and oppressed!
25:17 Deliver me from my distress; 29
rescue me from my suffering! 30
25:18 See my pain and suffering!
Forgive all my sins! 31
25:19 Watch my enemies, for they outnumber me;
they hate me and want to harm me. 32
25:20 Protect me 33 and deliver me!
Please do not let me be humiliated,
for I have taken shelter in you!
25:21 May integrity and godliness protect me,
for I rely on you!
from all their distress! 35
Mazmur 29:1-11
KonteksA psalm of David.
29:1 Acknowledge the Lord, you heavenly beings, 37
acknowledge the Lord’s majesty and power! 38
29:2 Acknowledge the majesty of the Lord’s reputation! 39
Worship the Lord in holy attire! 40
29:3 The Lord’s shout is heard over the water; 41
the majestic God thunders, 42
the Lord appears over the surging water. 43
29:4 The Lord’s shout is powerful, 44
the Lord’s shout is majestic. 45
29:5 The Lord’s shout breaks 46 the cedars,
the Lord shatters 47 the cedars of Lebanon. 48
29:6 He makes Lebanon skip like a calf
and Sirion 49 like a young ox. 50
29:7 The Lord’s shout strikes 51 with flaming fire. 52
29:8 The Lord’s shout shakes 53 the wilderness,
the Lord shakes the wilderness of Kadesh. 54
29:9 The Lord’s shout bends 55 the large trees 56
and strips 57 the leaves from the forests. 58
Everyone in his temple says, “Majestic!” 59
29:10 The Lord sits enthroned over the engulfing waters, 60
the Lord sits enthroned 61 as the eternal king.
29:11 The Lord gives 62 his people strength; 63
the Lord grants his people security. 64
Mazmur 33:1-22
Konteks33:1 You godly ones, shout for joy because of the Lord!
It is appropriate for the morally upright to offer him praise.
33:2 Give thanks to the Lord with the harp!
Sing to him to the accompaniment of a ten-stringed instrument!
33:3 Sing to him a new song! 66
Play skillfully as you shout out your praises to him! 67
33:4 For 68 the Lord’s decrees 69 are just, 70
and everything he does is fair. 71
33:5 The Lord promotes 72 equity and justice;
the Lord’s faithfulness extends throughout the earth. 73
33:6 By the Lord’s decree 74 the heavens were made;
by a mere word from his mouth all the stars in the sky were created. 75
33:7 He piles up the water of the sea; 76
he puts the oceans 77 in storehouses.
33:8 Let the whole earth fear 78 the Lord!
Let all who live in the world stand in awe of him!
33:9 For he spoke, and it 79 came into existence,
he issued the decree, 80 and it stood firm.
33:10 The Lord frustrates 81 the decisions of the nations;
he nullifies the plans 82 of the peoples.
33:11 The Lord’s decisions stand forever;
his plans abide throughout the ages. 83
33:12 How blessed 84 is the nation whose God is the Lord,
the people whom he has chosen to be his special possession. 85
33:13 The Lord watches 86 from heaven;
he sees all people. 87
33:14 From the place where he lives he looks carefully
at all the earth’s inhabitants.
33:15 He is the one who forms every human heart, 88
and takes note of all their actions.
33:16 No king is delivered by his vast army;
a warrior is not saved by his great might.
33:17 A horse disappoints those who trust in it for victory; 89
despite its great strength, it cannot deliver.
33:18 Look, the Lord takes notice of his loyal followers, 90
those who wait for him to demonstrate his faithfulness 91
33:19 by saving their lives from death 92
and sustaining them during times of famine. 93
33:20 We 94 wait for the Lord;
he is our deliverer 95 and shield. 96
33:21 For our hearts rejoice in him,
for we trust in his holy name.
33:22 May we experience your faithfulness, O Lord, 97
for 98 we wait for you.
Mazmur 36:1-12
KonteksFor the music director; written by the Lord’s servant, David; an oracle. 100
36:1 An evil man is rebellious to the core. 101
He does not fear God, 102
36:2 for he is too proud
to recognize and give up his sin. 103
36:3 The words he speaks are sinful and deceitful;
he does not care about doing what is wise and right. 104
36:4 He plans ways to sin while he lies in bed;
he is committed to a sinful lifestyle; 105
he does not reject what is evil. 106
36:5 O Lord, your loyal love reaches to the sky; 107
your faithfulness to the clouds. 108
36:6 Your justice is like the highest mountains, 109
your fairness like the deepest sea;
you preserve 110 mankind and the animal kingdom. 111
36:7 How precious 112 is your loyal love, O God!
The human race finds shelter under your wings. 113
36:8 They are filled with food from your house,
and you allow them to drink from the river of your delicacies.
36:9 For you are the one who gives
and sustains life. 114
36:10 Extend 115 your loyal love to your faithful followers, 116
and vindicate 117 the morally upright! 118
36:11 Do not let arrogant men overtake me,
or let evil men make me homeless! 119
36:12 I can see the evildoers! They have fallen! 120
They have been knocked down and are unable to get up! 121
Mazmur 39:1-13
KonteksFor the music director, Jeduthun; a psalm of David.
39:1 I decided, 123 “I will watch what I say
and make sure I do not sin with my tongue. 124
I will put a muzzle over my mouth
while in the presence of an evil man.” 125
I held back the urge to speak. 127
My frustration grew; 128
39:3 my anxiety intensified. 129
As I thought about it, I became impatient. 130
Finally I spoke these words: 131
39:4 “O Lord, help me understand my mortality
and the brevity of life! 132
Let me realize how quickly my life will pass! 133
39:5 Look, you make my days short-lived, 134
and my life span is nothing from your perspective. 135
Surely all people, even those who seem secure, are nothing but vapor. 136
39:6 Surely people go through life as mere ghosts. 137
Surely they accumulate worthless wealth
without knowing who will eventually haul it away.” 138
39:7 But now, O Lord, upon what am I relying?
You are my only hope! 139
39:8 Deliver me from all my sins of rebellion!
Do not make me the object of fools’ insults!
39:9 I am silent and cannot open my mouth
because of what you have done. 140
39:10 Please stop wounding me! 141
You have almost beaten me to death! 142
39:11 You severely discipline people for their sins; 143
like a moth you slowly devour their strength. 144
Surely all people are a mere vapor. (Selah)
39:12 Hear my prayer, O Lord!
Listen to my cry for help!
Do not ignore my sobbing! 145
For I am dependent on you, like one residing outside his native land;
I am at your mercy, just as all my ancestors were. 146
39:13 Turn your angry gaze away from me, so I can be happy
before I pass away. 147
[25:1] 1 sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.
[25:1] 2 tn Heb “to you, O
[25:3] 3 tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).
[25:4] 4 sn Teach me your paths. In this context the
[25:5] 5 sn The
[25:6] 6 tn That is, “remember” with the intention of repeating.
[25:6] 7 tn Heb “for from antiquity [are] they.”
[25:7] 8 tn Heb “do not remember,” with the intention of punishing.
[25:7] 9 sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
[25:7] 10 tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O
[25:8] 11 tn Heb “good and just.”
[25:8] 12 tn Heb “teaches sinners in the way.”
[25:9] 13 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
[25:9] 14 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
[25:9] 15 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
[25:10] 16 tn Heb “all the paths of the
[25:10] 17 tn Heb “to the ones who keep his covenant and his testimonies.”
[25:11] 18 tn Heb “name.” By forgiving the sinful psalmist, the
[25:11] 19 sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
[25:12] 20 tn Heb “Who is this man, the one who fears the
[25:13] 21 tn Heb “his life in goodness dwells.” The singular is representative (see v. 14).
[25:13] 22 tn Or “offspring”; Heb “seed.”
[25:14] 24 tn Heb “the advice of the
[25:14] 25 tn Heb “and his covenant, to make them know.”
[25:15] 26 tn Heb “my eyes continually [are] toward the
[25:15] 27 tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).
[25:16] 28 tn That is, helpless and vulnerable.
[25:17] 29 tc Heb “the distresses of my heart, they make wide.” The text makes little if any sense as it stands, unless this is an otherwise unattested intransitive use of the Hiphil of רָחַב (rakhav, “be wide”). It is preferable to emend the form הִרְחִיבוּ (hirkhivu; Hiphil perfect third plural “they make wide”) to הַרְחֵיב (harkhev; Hiphil imperative masculine singular “make wide”). (The final vav [ו] can be joined to the following word and taken as a conjunction.) In this case one can translate, “[in/from] the distresses of my heart, make wide [a place for me],” that is, “deliver me from the distress I am experiencing.” For the expression “make wide [a place for me],” see Ps 4:1.
[25:17] 30 tn Heb “from my distresses lead me out.”
[25:18] 31 tn Heb “lift up all my sins.”
[25:19] 32 tn Heb “see my enemies for they are numerous, and [with] violent hatred they hate me.”
[25:22] 35 tn Heb “his distresses.”
[25:22] sn O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting.
[29:1] 36 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
[29:1] 37 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.
[29:1] tn The phrase בְּנֵי אֵלִים (bÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.
[29:1] 38 tn Or “ascribe to the
[29:2] 39 tn Heb “ascribe to the
[29:2] 40 tn That is, properly dressed for the occasion.
[29:3] 41 tn Heb “the voice of the
[29:3] 42 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the
[29:3] 43 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the
[29:4] 44 tn Heb “the voice of the
[29:4] 45 tn Heb “the voice of the
[29:5] 46 tn The Hebrew participial form draws attention to the durative nature of the action being described.
[29:5] 47 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
[29:5] 48 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
[29:6] 49 sn Sirion is another name for Mount Hermon (Deut 3:9).
[29:6] 50 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
[29:7] 51 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the
[29:7] 52 sn The
[29:8] 53 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
[29:8] 54 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
[29:9] 55 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
[29:9] 56 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the
[29:9] 57 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
[29:9] 58 tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).
[29:9] sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
[29:9] 59 tn Heb “In his temple, all of it says, ‘Glory.’”
[29:10] 60 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
[29:10] 61 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
[29:11] 62 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
[29:11] 63 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
[29:11] 64 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the
[33:1] 65 sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him.
[33:3] 66 sn A new song is appropriate because the Lord is constantly intervening in the lives of his people in fresh and exciting ways.
[33:3] 67 tn Heb “play skillfully with a loud shout.”
[33:4] 68 sn For the
[33:4] 69 tn Heb “word.” In this context, which depicts the
[33:4] 71 tn Heb “and all his work [is] in faithfulness.”
[33:5] 72 tn Heb “loves.” The verb “loves” is here metonymic; the
[33:5] 73 tn Heb “fills the earth.”
[33:6] 75 tn Heb “and by the breath of his mouth all their host.” The words “were created” are added in the translation for stylistic reasons; they are understood by ellipsis (note “were made” in the preceding line). The description is consistent with Gen 1:16, which indicates that God spoke the heavenly luminaries into existence.
[33:7] 76 tn Heb “[he] gathers like a pile the waters of the sea.” Some prefer to emend נֵד (ged, “heap, pile”; cf. NASB) to נֹד (nod, “bottle”; cf. NRSV; NIV “into jars”), but “pile” is used elsewhere to describe water that the
[33:7] 77 tn Or “watery depths.” The form תְּהוֹמוֹת (tÿhomot, “watery depths”) is the plural form of תְּהוֹם (tÿhom, “great deep”; see Gen 1:2).
[33:8] 78 tn In this context “fear” probably means “to demonstrate respect for the
[33:9] 79 tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).
[33:9] 80 tn Heb “he commanded.”
[33:10] 81 tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the
[33:11] 83 tn Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The
[33:12] 84 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[33:12] 85 tn Heb “inheritance.”
[33:13] 86 tn The Hebrew perfect verbal forms in v. 13 state general facts.
[33:13] 87 tn Heb “all the sons of men.”
[33:15] 88 tn Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד (yakhad, “together”) is unclear here. The point seems to be that the
[33:17] 89 tn Heb “a lie [is] the horse for victory.”
[33:18] 90 tn Heb “look, the eye of the
[33:18] 91 tn Heb “for the ones who wait for his faithfulness.”
[33:19] 92 tn Heb “to save from death their live[s].”
[33:19] 93 tn Heb “and to keep them alive in famine.”
[33:20] 94 tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.
[33:20] 95 tn Or “[source of] help.”
[33:22] 97 tn Heb “let your faithfulness, O
[36:1] 99 sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.
[36:1] 100 tn In the Hebrew text the word נאם (“oracle”) appears at the beginning of the next verse (v. 2 in the Hebrew text because the superscription is considered v. 1). The resulting reading, “an oracle of rebellion for the wicked [is] in the midst of my heart” (cf. NIV) apparently means that the psalm, which foresees the downfall of the wicked, is a prophetic oracle about the rebellion of the wicked which emerges from the soul of the psalmist. One could translate, “Here is a poem written as I reflected on the rebellious character of evil men.” Another option, followed in the translation above, is to attach נאם (nÿ’um, “oracle”) with the superscription. For another example of a Davidic poem being labeled an “oracle,” see 2 Sam 23:1.
[36:1] 101 tn Heb “[the] rebellion of an evil man [is] in the midst of my heart.” The translation assumes a reading “in the midst of his heart” (i.e., “to the core”) instead of “in the midst of my heart,” a change which finds support in a a few medieval Hebrew
[36:1] 102 tn Heb “there is no dread of God before his eyes.” The phrase “dread of God” refers here to a healthy respect for God which recognizes that he will punish evil behavior.
[36:2] 103 tn Heb “for it causes to be smooth to him in his eyes to find his sin to hate.” The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways.
[36:3] 104 tn Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude.
[36:4] 105 tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.
[36:4] 106 tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.
[36:5] 107 tn Heb “[is] in the heavens.”
[36:5] 108 sn The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9).
[36:6] 109 tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.
[36:6] 111 sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.
[36:7] 113 tn Heb “and the sons of man in the shadow of your wings find shelter.” The preservation of physical life is in view, as the next verse makes clear.
[36:9] 114 tn Heb “for with you is the fountain of life, in your light we see light.” Water (note “fountain”) and light are here metaphors for life.
[36:10] 115 tn Heb “draw out to full length.”
[36:10] 116 tn Heb “to those who know you.” The Hebrew verb יָדַע (yada’, “know”) is used here of those who “know” the
[36:10] 117 tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).
[36:10] 118 tn Heb “the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 64:10; 94:15; 97:11).
[36:11] 119 tn Heb “let not a foot of pride come to me, and let not the hand of the evil ones cause me to wander as a fugitive.”
[36:12] 120 tn Heb “there the workers of wickedness have fallen.” The adverb שָׁם (sham, “there”) is used here for dramatic effect, as the psalmist envisions the evildoers lying fallen at a spot that is vivid in his imagination (BDB 1027 s.v.).
[36:12] 121 tn The psalmist uses perfect verbal forms in v. 12 to describe the demise of the wicked as if it has already taken place.
[39:1] 122 sn Psalm 39. The psalmist laments his frailty and mortality as he begs the Lord to take pity on him and remove his disciplinary hand.
[39:1] 124 tn Heb “I will watch my ways, from sinning with my tongue.”
[39:1] 125 sn The psalmist wanted to voice a lament to the
[39:2] 126 tn Heb “I was mute [with] silence.”
[39:2] 127 tn Heb “I was quiet from good.” He kept quiet, resisting the urge to find emotional release and satisfaction by voicing his lament.
[39:2] sn I held back the urge to speak. For a helpful discussion of the relationship (and tension) between silence and complaint in ancient Israelite lamentation, see E. S. Gerstenberger, Psalms, Part I (FOTL), 166-67.
[39:2] 128 tn Heb “and my pain was stirred up.” Emotional pain is in view here.
[39:3] 129 tn Heb “my heart was hot within me.”
[39:3] 130 tn Heb “In my reflection fire burned.” The prefixed verbal form is either a preterite (past tense) or an imperfect being used in a past progressive or customary sense (“fire was burning”).
[39:3] 131 tn Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.
[39:4] 132 tn Heb “Cause me to know, O
[39:4] 133 tn Heb “Let me know how transient I am!”
[39:5] 134 tn Heb “Look, handbreadths you make my days.” The “handbreadth” (equivalent to the width of four fingers) was one of the smallest measures used by ancient Israelites. See P. C. Craigie, Psalms 1-50 (WBC), 309.
[39:5] 135 tn Heb “is like nothing before you.”
[39:5] 136 tn Heb “surely, all vapor [is] all mankind, standing firm.” Another option is to translate, “Surely, all mankind, though seemingly secure, is nothing but a vapor.”
[39:6] 137 tn Heb “surely, as an image man walks about.” The preposition prefixed to “image” indicates identity here.
[39:6] sn People go through life (Heb “man walks about”). “Walking” is here used as a metaphor for living. The point is that human beings are here today, gone tomorrow. They have no lasting substance and are comparable to mere images or ghosts.
[39:6] 138 tc Heb “Surely [in] vain they strive, he accumulates and does not know who gathers them.” The MT as it stands is syntactically awkward. The verb forms switch from singular (“walks about”) to plural (“they strive”) and then back to singular (“accumulates and does not know”), even though the subject (generic “man”) remains the same. Furthermore there is no object for the verb “accumulates” and no plural antecedent for the plural pronoun (“them”) attached to “gathers.” These problems can be removed if one emends the text from הֶבֶל יֶהֱמָיוּן (hevel yehemaun, “[in] vain they strive”) to הֶבְלֵי הָמוֹן (hevley hamon, “vain things of wealth”). This assumes a misdivision in the MT and a virtual dittography of vav (ו) between the mem and nun of המון. The present translation follows this emendation.
[39:7] 139 tn Heb “my hope, for you it [is].”
[39:9] 140 tn Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10-13).
[39:10] 141 tn Heb “remove from upon me your wound.”
[39:10] 142 tn Heb “from the hostility of your hand I have come to an end.”
[39:11] 143 tn “with punishments on account of sin you discipline a man.”
[39:11] 144 tc Heb “you cause to dissolve, like a moth, his desired [thing].” The translation assumes an emendation of חֲמוּדוֹ (khamudo, “his desirable [thing]”) to חֶמְדוֹ (khemdo, “his loveliness” [or “beauty”]), a reading that is supported by a few medieval Hebrew
[39:12] 145 tn Heb “do not be deaf to my tears.”
[39:12] 146 tn Heb “For a resident alien [am] I with you, a sojourner like all my fathers.”
[39:12] sn Resident aliens were dependent on the mercy and goodwill of others. The Lord was concerned that resident aliens be treated properly. See Deut 24:17-22, Ps 146:9.
[39:13] 147 tn Heb “Gaze away from me and I will smile before I go and am not.” The precise identification of the initial verb form (הָשַׁע, hasha’) is uncertain. It could be from the root שָׁעָע (sha’a’, “smear”), but “your eyes” would be the expected object in this case (see Isa 6:10). The verb may be an otherwise unattested Hiphil form of שָׁעָה (sha’ah, “to gaze”) meaning “cause your gaze to be.” Some prefer to emend the form to the Qal שְׁעֵה (shÿ’eh, “gaze”; see Job 14:6). If one does read a form of the verb “to gaze,” the angry divine “gaze” of discipline would seem to be in view (see vv. 10-11). For a similar expression of this sentiment see Job 10:20-21.
untuk merubah popup menjadi mode sticky, 
untuk merubah mode sticky menjadi mode popup kembali. [