Boks TemuanPsalms 46:1--51:19
KonteksFor the music director; by the Korahites; according to the alamoth style; 2 a song.
46:1 God is our strong refuge; 3
he is truly our helper in times of trouble. 4
46:2 For this reason we do not fear 5 when the earth shakes, 6
and the mountains tumble into the depths of the sea, 7
46:3 when its waves 8 crash 9 and foam,
and the mountains shake 10 before the surging sea. 11 (Selah)
46:4 The river’s channels bring joy to the city of God, 12
the special, holy dwelling place of 13 the sovereign One. 14
46:5 God lives within it, 15 it cannot be moved. 16
God rescues it 17 at the break of dawn. 18
46:6 Nations are in uproar, kingdoms are overthrown. 19
God 20 gives a shout, 21 the earth dissolves. 22
46:7 The Lord who commands armies is on our side! 23
The God of Jacob 24 is our protector! 25 (Selah)
46:8 Come! Witness the exploits 26 of the Lord,
who brings devastation to the earth! 27
46:9 He brings an end to wars throughout the earth; 28
he shatters 29 the bow and breaks 30 the spear;
he burns 31 the shields with fire. 32
46:10 He says, 33 “Stop your striving and recognize 34 that I am God!
I will be exalted 35 over 36 the nations! I will be exalted over 37 the earth!”
46:11 The Lord who commands armies is on our side! 38
The God of Jacob 39 is our protector! 40 (Selah)
For the music director; by the Korahites; a psalm.
47:1 All you nations, clap your hands!
Shout out to God in celebration! 42
47:2 For the sovereign Lord 43 is awe-inspiring; 44
he is the great king who rules the whole earth! 45
47:3 He subdued nations beneath us 46
and countries 47 under our feet.
47:4 He picked out for us a special land 48
to be a source of pride for 49 Jacob, 50 whom he loves. 51 (Selah)
47:5 God has ascended his throne 52 amid loud shouts; 53
the Lord has ascended his throne amid the blaring of ram’s horns. 54
47:6 Sing to God! Sing!
Sing to our king! Sing!
47:7 For God is king of the whole earth!
Sing a well-written song! 55
47:8 God reigns 56 over the nations!
God sits on his holy throne!
47:9 The nobles of the nations assemble,
along with the people of the God of Abraham, 57
for God has authority over the rulers 58 of the earth.
He is highly exalted! 59
A song, a psalm by the Korahites.
48:1 The Lord is great and certainly worthy of praise
in the city of our God, 61 his holy hill.
48:2 It is lofty and pleasing to look at, 62
a source of joy to the whole earth. 63
Mount Zion resembles the peaks of Zaphon; 64
it is the city of the great king.
48:3 God is in its fortresses;
he reveals himself as its defender. 65
48:4 For 66 look, the kings assemble; 67
they advance together.
48:5 As soon as they see, 68 they are shocked; 69
they are terrified, they quickly retreat. 70
48:6 Look at them shake uncontrollably, 71
like a woman writhing in childbirth. 72
48:7 With an east wind
you shatter 73 the large ships. 74
48:8 We heard about God’s mighty deeds, now we have seen them, 75
in the city of the Lord, the invincible Warrior, 76
in the city of our God.
God makes it permanently secure. 77 (Selah)
48:9 We reflect on your loyal love, O God,
within your temple.
48:10 The praise you receive as far away as the ends of the earth
is worthy of your reputation, O God. 78
You execute justice! 79
48:11 Mount Zion rejoices;
the towns 80 of Judah are happy, 81
because of your acts of judgment. 82
48:12 Walk around 83 Zion! Encircle it!
Count its towers!
48:13 Consider its defenses! 84
Walk through 85 its fortresses,
so you can tell the next generation about it! 86
48:14 For God, our God, is our defender forever! 87
For the music director, a psalm by the Korahites.
49:1 Listen to this, all you nations!
Pay attention, all you inhabitants of the world! 91
49:2 Pay attention, all you people, 92
both rich and poor!
49:3 I will declare a wise saying; 93
I will share my profound thoughts. 94
49:4 I will learn a song that imparts wisdom;
I will then sing my insightful song to the accompaniment of a harp. 95
49:5 Why should I be afraid in times of trouble, 96
when the sinful deeds of deceptive men threaten to overwhelm me? 97
49:6 They trust 98 in their wealth
and boast 99 in their great riches.
49:7 Certainly a man cannot rescue his brother; 100
he cannot pay God an adequate ransom price 101
49:8 (the ransom price for a human life 102 is too high,
and people go to their final destiny), 103
49:9 so that he might continue to live 104 forever
and not experience death. 105
49:10 Surely 106 one sees 107 that even wise people die; 108
fools and spiritually insensitive people all pass away 109
and leave their wealth to others. 110
49:11 Their grave becomes their permanent residence,
their eternal dwelling place. 111
They name their lands after themselves, 112
49:12 but, despite their wealth, people do not last, 113
they are like animals 114 that perish. 115
49:13 This is the destiny of fools, 116
and of those who approve of their philosophy. 117 (Selah)
49:14 They will travel to Sheol like sheep, 118
with death as their shepherd. 119
The godly will rule 120 over them when the day of vindication dawns; 121
Sheol will consume their bodies and they will no longer live in impressive houses. 122
49:15 But 123 God will rescue 124 my life 125 from the power 126 of Sheol;
certainly 127 he will pull me to safety. 128 (Selah)
49:16 Do not be afraid when a man becomes rich 129
and his wealth multiplies! 130
49:17 For he will take nothing with him when he dies;
his wealth will not follow him down into the grave. 131
49:18 He pronounces this blessing on himself while he is alive:
“May men praise you, for you have done well!”
49:19 But he will join his ancestors; 132
they will never again see the light of day. 133
49:20 Wealthy people do not understand; 134
they are like animals 135 that perish. 136
A psalm by Asaph.
50:1 El, God, the Lord 138 speaks,
and summons the earth to come from the east and west. 139
50:2 From Zion, the most beautiful of all places, 140
God comes in splendor. 141
50:3 Our God approaches and is not silent; 142
consuming fire goes ahead of him
and all around him a storm rages. 143
50:4 He summons the heavens above,
as well as the earth, so that he might judge his people. 144
“Assemble my covenant people before me, 146
those who ratified a covenant with me by sacrifice!” 147
50:6 The heavens declare his fairness, 148
for God is judge. 149 (Selah)
“Listen my people! I am speaking!
Listen Israel! I am accusing you! 151
I am God, your God!
50:8 I am not condemning 152 you because of your sacrifices,
or because of your burnt sacrifices that you continually offer me. 153
50:9 I do not need to take 154 a bull from your household
or goats from your sheepfolds.
50:10 For every wild animal in the forest belongs to me,
as well as the cattle that graze on a thousand hills. 155
50:11 I keep track of 156 every bird in the hills,
and the insects 157 of the field are mine.
50:12 Even if I were hungry, I would not tell you,
for the world and all it contains belong to me.
50:13 Do I eat the flesh of bulls?
Do I drink the blood of goats? 158
50:14 Present to God a thank-offering!
Repay your vows to the sovereign One! 159
50:15 Pray to me when you are in trouble! 160
I will deliver you, and you will honor me!” 161
50:16 God says this to the evildoer: 162
“How can you declare my commands,
and talk about my covenant? 163
50:17 For you hate instruction
and reject my words. 164
50:18 When you see a thief, you join him; 165
you associate with men who are unfaithful to their wives. 166
50:19 You do damage with words, 167
and use your tongue to deceive. 168
50:20 You plot against your brother; 169
you slander your own brother. 170
50:21 When you did these things, I was silent, 171
so you thought I was exactly like you. 172
But now I will condemn 173 you
and state my case against you! 174
50:22 Carefully consider this, you who reject God! 175
Otherwise I will rip you to shreds 176
and no one will be able to rescue you.
50:23 Whoever presents a thank-offering honors me. 177
To whoever obeys my commands, I will reveal my power to deliver.” 178
For the music director; a psalm of David, written when Nathan the prophet confronted him after David’s affair with Bathsheba. 180
51:1 Have mercy on me, O God, because of 181 your loyal love!
Because of 182 your great compassion, wipe away my rebellious acts! 183
51:2 Wash away my wrongdoing! 184
Cleanse me of my sin! 185
51:3 For I am aware of 186 my rebellious acts;
I am forever conscious of my sin. 187
51:4 Against you – you above all 188 – I have sinned;
I have done what is evil in your sight.
So 189 you are just when you confront me; 190
you are right when you condemn me. 191
51:5 Look, I was guilty of sin from birth,
a sinner the moment my mother conceived me. 192
51:6 Look, 193 you desire 194 integrity in the inner man; 195
you want me to possess wisdom. 196
51:7 Sprinkle me 197 with water 198 and I will be pure; 199
wash me 200 and I will be whiter than snow. 201
51:8 Grant me the ultimate joy of being forgiven! 202
May the bones 203 you crushed rejoice! 204
51:9 Hide your face 205 from my sins!
Wipe away 206 all my guilt!
51:10 Create for me a pure heart, O God! 207
Renew a resolute spirit within me! 208
Do not take your Holy Spirit 210 away from me! 211
51:12 Let me again experience the joy of your deliverance!
Sustain me by giving me the desire to obey! 212
51:13 Then I will teach 213 rebels your merciful ways, 214
and sinners will turn 215 to you.
51:14 Rescue me from the guilt of murder, 216 O God, the God who delivers me!
Then my tongue will shout for joy because of your deliverance. 217
51:15 O Lord, give me the words! 218
Then my mouth will praise you. 219
51:16 Certainly 220 you do not want a sacrifice, or else I would offer it; 221
you do not desire a burnt sacrifice. 222
51:17 The sacrifices God desires are a humble spirit 223 –
O God, a humble and repentant heart 224 you will not reject. 225
51:18 Because you favor Zion, do what is good for her! 226
Fortify 227 the walls of Jerusalem! 228
51:19 Then you will accept 229 the proper sacrifices, burnt sacrifices and whole offerings;
[46:1] 1 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
[46:1] 2 sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
[46:1] 3 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
[46:1] 4 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.
[46:2] 5 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
[46:2] 6 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
[46:2] 7 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
[46:3] 11 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
[46:3] 12 tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
[46:4] 13 tn Heb “A river, its channels cause the city of God to be glad.”
[46:4] 14 tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkÿney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.
[46:4] 15 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
[46:5] 17 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
[46:5] 18 tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
[46:5] 19 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
[46:5] 20 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).
[46:6] 21 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
[46:6] 22 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
[46:6] 23 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).
[46:6] 24 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.
[46:7] 25 tn Heb “the
[46:7] 26 tn That is, Israel, or Judah (see Ps 20:1).
[46:7] 27 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[46:8] 29 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
[46:8] 30 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
[46:9] 33 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the
[46:9] 34 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 35 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
[46:9] 36 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 37 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
[46:10] 37 tn The words “he says” are supplied in the translation for clarification.
[46:10] 38 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
[46:10] 39 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
[46:11] 41 tn Heb “the
[46:11] 42 tn That is, Israel, or Judah (see Ps 20:1).
[46:11] 43 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[47:1] 45 sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.
[47:1] 46 tn Heb “Shout to God with [the] sound of a ringing cry!”
[47:2] 49 tn Heb “the
[47:2] 50 tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.
[47:2] 51 tn Heb “a great king over all the earth.”
[47:3] 53 tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.
[47:3] 54 tn Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).
[47:4] 57 tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).
[47:4] 58 tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.
[47:4] 60 sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.
[47:5] 61 sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.
[47:5] 62 tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The
[47:5] 63 tn Heb “the
[47:7] 65 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.
[47:8] 69 tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the
[47:9] 73 tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’im ’am, “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin-mem [עם] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.
[47:9] 74 tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.
[47:9] 75 tn The verb עָלָה (’alah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.
[48:1] 77 sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.
[48:1] 78 sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).
[48:2] 81 tn Heb “beautiful of height.” The Hebrew term נוֹף (nof, “height”) is a genitive of specification after the qualitative noun “beautiful.” The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight.
[48:2] 82 sn A source of joy to the whole earth. The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world’s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1-4).
[48:2] 83 tn Heb “Mount Zion, the peaks of Zaphon.” Like all the preceding phrases in v. 2, both phrases are appositional to “city of our God, his holy hill” in v. 1, suggesting an identification in the poet’s mind between Mount Zion and Zaphon. “Zaphon” usually refers to the “north” in a general sense (see Pss 89:12; 107:3), but here, where it is collocated with “peaks,” it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the
[48:3] 85 tn Heb “he is known for an elevated place.”
[48:4] 89 tn The logical connection between vv. 3-4 seems to be this: God is the protector of Zion and reveals himself as the city’s defender – this is necessary because hostile armies threaten the city.
[48:4] 90 tn The perfect verbal forms in vv. 4-6 are understood as descriptive. In dramatic style (note הִנֵּה, hinneh, “look”) the psalm describes an enemy attack against the city as if it were occurring at this very moment. Another option is to take the perfects as narrational (“the kings assembled, they advanced”), referring to a particular historical event, such as Sennacherib’s siege of the city in 701
[48:5] 93 tn The object of “see” is omitted, but v. 3b suggests that the
[48:5] 94 tn Heb “they look, so they are shocked.” Here כֵּן (ken, “so”) has the force of “in the same measure.”
[48:5] 95 tn The translation attempts to reflect the staccato style of the Hebrew text, where the main clauses of vv. 4-6 are simply juxtaposed without connectives.
[48:6] 97 tn Heb “trembling seizes them there.” 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.).
[48:6] 98 tn Heb “[with] writhing like one giving birth.”
[48:7] 101 tn The switch to the imperfect, as well as the introduction of the ship metaphor, perhaps signals a change to a generalizing tone; the
[48:7] 102 tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to and from the distant western port of Tarshish. These ships, which were the best of their class, here symbolize the mere human strength of hostile armies, which are incapable of withstanding the
[48:8] 105 tn Heb “As we have heard, so we have seen.” The community had heard about God’s mighty deeds in the nation’s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate.
[48:8] 106 tn Heb “the
[48:8] 107 tn Or “God makes it secure forever.” The imperfect highlights the characteristic nature of the generalizing statement.
[48:10] 109 tn Heb “like your name, O God, so [is] your praise to the ends of the earth.” Here “name” refers to God’s reputation and revealed character.
[48:10] 110 tn Heb “your right hand is full of justice.” The “right hand” suggests activity and power.
[48:11] 113 tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).
[48:11] 114 tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿma’an], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)
[48:11] 115 sn These acts of judgment are described in vv. 4-7.
[48:12] 117 tn The verb forms in vv. 12-13 are plural; the entire Judahite community is addressed.
[48:13] 121 tn Heb “set your heart to its rampart.”
[48:13] 122 tn The precise meaning of the Hebrew word translated “walk through,” which occurs only here in the OT, is uncertain. Cf. NEB “pass…in review”; NIV “view.”
[48:13] 123 sn The city’s towers, defenses, and fortresses are outward reminders and tangible symbols of the divine protection the city enjoys.
[48:14] 125 tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”
[48:14] 126 tn The imperfect highlights the characteristic nature of the generalizing statement.
[48:14] 127 tn In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam va’ed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-’alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.
[49:1] 129 sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.
[49:1] 130 tn The rare noun חָלֶד (kheled, “world”) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on “world” there).
[49:2] 133 tn Heb “even the sons of mankind, even the sons of man.” Because of the parallel line, where “rich and poor” are mentioned, some treat these expressions as polar opposites, with בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes (cf. NIV, NRSV). 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; 62:9; Lam 3:33). It is better to understand “even the sons of mankind” and “even the sons of man” as synonymous expressions (cf. NEB “all mankind, every living man”). The repetition emphasizes the need for all people to pay attention, for the psalmist’s message is relevant to everyone.
[49:3] 137 tn Heb “my mouth will speak wisdom.” According to BDB 315 s.v. חָכְמָה the plural חָכְמוֹת (khokhmot, “wisdom”) indicates degree or emphasis here.
[49:3] 138 tn Heb “and the meditation of my heart [i.e., mind] is understanding.” The Hebrew term הָגוּת (hagut, “meditation”), derived from הָגָה (hagah, “to recite quietly; to meditate”), here refers to thoughts that are verbalized (see the preceding line). The plural form תְבוּנוֹת (tÿvunot, “understanding”) indicates degree or emphasis (see GKC 397-98 §124.e).
[49:4] 141 tn Heb “I will turn my ear to a wise saying, I will open [i.e., “reveal; explain”] my insightful saying with a harp.” In the first line the psalmist speaks as a pupil who learns a song of wisdom from a sage. This suggests that the resulting insightful song derives from another source, perhaps God himself. Elsewhere the Hebrew word pair חִידָה/מָשָׁל (mashal/khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), lessons from history (Ps 78:2), and proverbial sayings (Prov 1:6). Here it appears to refer to the insightful song that follows, which reflects on the mortality of humankind and the ultimate inability of riches to prevent the inevitable – death. Another option is that the word pair refers more specifically to the closely related proverbial sayings of vv. 12, 20 (note the use of the verb מָשָׁל, mashal, “to be like” in both verses). In this case the psalmist first hears the sayings and then explains (Heb “opens”) their significance (see vv. 5-11, 13-19).
[49:5] 145 tn Heb “days of trouble.” The phrase also occurs in Ps 94:13. The question is rhetorical; there is no reason to be afraid when the rich oppressors threaten the weak (see v. 17). The following verses explain why this is so.
[49:5] 146 tc The MT has, “the iniquity of my heels surrounds me.” The clause is best understood as temporal and as elaborating on the preceding phrase “times of trouble.” If the MT is retained, the genitive “of my heels” would probably indicate location (“the iniquity at my heels”); the sinful actions of the rich threaten to overtake the psalmist, as it were. It is better, however, to emend עֲקֵבַי (’aqivay, “my heels”) to either (1) עֲקֻבַּי (’aqubay, “my deceitful ones,” i.e., “those who deceive me” [from the adjective עָקֹב (’aqov), “deceitful,” see Jer 17:9]) or (2) עֹקְבַי (’oqÿvay, “those who deceive me” [a suffixed active participle from עָקַב, ’aqav, “betray, deceive”]). Origen’s transliteration of the Hebrew text favors the first of these options. Either of the emendations provides a much smoother transition to v. 6, because “those who trust in their wealth” would then be appositional to “those who deceive me.”
[49:6] 149 tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).
[49:6] 150 tn The imperfect verbal form emphasizes their characteristic behavior.
[49:7] 153 tn Heb “a brother, he surely does not ransom, a man.” The sequence אִישׁ...אָח (’akh...’ish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אָח...אִישׁ (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew
[49:7] 154 tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.
[49:8] 157 tn Heb “their life.” Some emend the text to “his life,” understanding the antecedent of the pronoun as “brother” in v. 7. However, the man and brother of v. 7 are representative of the human race in general, perhaps explaining why a plural pronoun appears in v. 8. Of course, the plural pronoun could refer back to “the rich” mentioned in v. 6. Another option (the one assumed in the translation) is that the suffixed mem is enclitic. In this case the “ransom price for human life” is referred to an abstract, general way.
[49:8] 158 tn Heb “and one ceases forever.” The translation assumes an indefinite subject which in turn is representative of the entire human race (“one,” that refers to human beings without exception). The verb חָדַל (khadal, “cease”) is understood in the sense of “come to an end; fail” (i.e., die). Another option is to translate, “and one ceases/refrains forever.” In this case the idea is that the living, convinced of the reality of human mortality, give up all hope of “buying off” God and refrain from trying to do so.
[49:9] 161 tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment.
[49:9] 162 tn Heb “see the Pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24; 103:4).
[49:10] 165 tn The particle כִּי (ki) is understood here as asseverative (emphatic).
[49:10] 166 tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).
[49:10] 167 tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.
[49:10] 168 tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
[49:10] 169 sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.
[49:11] 169 tc Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (qÿvarim, “graves”). This assumes that the letters bet (ב) and resh (ר) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (bet ’olam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.
[49:11] 170 sn Naming their lands after themselves is a claim of possession.
[49:12] 173 tn Heb “but mankind in honor does not remain.” The construction vav (ו) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין (yalin, “remains”) to יָבִין (yavin, “understands”) but this is an unnecessary accommodation to the wording of v. 20.
[49:12] 175 tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.
[49:13] 177 tn Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun דֶּרֶךְ (derekh, “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.
[49:13] 178 tn Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition -ב (bet) introduces the object/cause of one’s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.
[49:14] 181 tn Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shatu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shiyt, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).
[49:14] 182 tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.
[49:14] 183 tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.
[49:14] 184 tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the
[49:14] 185 tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition -ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.
[49:15] 185 tn Or “certainly.”
[49:15] 187 tn Or “me.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[49:15] 190 tn Heb “he will take me.” To improve the poetic balance of the verse, some move the words “from the power of Sheol” to the following line. The verse would then read: “But God will rescue my life; / from the power of Sheol he will certainly deliver me” (cf. NEB).
[49:16] 189 sn When a man becomes rich. Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5-6).
[49:16] 190 tn Heb “when the glory of his house grows great.”
[49:17] 193 tn Heb “his glory will not go down after him.”
[49:19] 197 tn Verses 18-19a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences.
[49:19] 198 tn Heb “light.” The words “of day” are supplied in the translation for clarification.
[49:20] 201 tn Heb “mankind in honor does not understand.” The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend יָבִין (yavin, “understands”) to יָלִין (yalin, “remains”), but this is an unnecessary accommodation to the wording of v. 12.
[49:20] 203 tn The Hebrew verb is derived from דָּמָה (damah, “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (damah, “be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [I דָּמַה, “be silent,” and II דָּמַה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding.
[50:1] 205 sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.
[50:1] 206 sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the
[50:1] 207 tn Heb “and calls [the] earth from the sunrise to its going.”
[50:2] 209 tn Heb “the perfection of beauty.”
[50:2] 210 tn Or “shines forth.”
[50:3] 213 tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”
[50:3] 214 tn Heb “fire before him devours, and around him it is very stormy.”
[50:4] 217 tn Or perhaps “to testify against his people.”
[50:5] 221 tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.
[50:5] 222 tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.
[50:5] 223 tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).
[50:6] 226 tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).
[50:7] 229 tn The words “he says” are supplied in the translation for clarification. God’s charges against his people follow.
[50:7] 230 tn Heb “Israel, and I will testify against you.” The imperative “listen” is understood in the second line by ellipsis (note the preceding line).
[50:8] 234 tn Heb “and your burnt sacrifices before me continually.”
[50:9] 237 tn Or “I will not take.”
[50:10] 241 tn Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (bÿhemot, “animal”) refers here to cattle (see Ps 104:14).
[50:11] 246 tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.
[50:13] 249 tn The rhetorical questions assume an emphatic negative response, “Of course not!”
[50:14] 253 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
[50:15] 257 tn Heb “call [to] me in a day of trouble.”
[50:15] 258 sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.
[50:16] 261 tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the
[50:16] 262 tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The
[50:17] 265 tn Heb “and throw my words behind you.”
[50:18] 269 tn Heb “you run with him.”
[50:18] 270 tn Heb “and with adulterers [is] your portion.”
[50:19] 273 tn Heb “your mouth you send with evil.”
[50:19] 274 tn Heb “and your tongue binds together [i.e., “frames”] deceit.”
[50:20] 277 tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).
[50:20] 278 tn Heb “against the son of your mother you give a fault.”
[50:21] 281 tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.
[50:21] 282 tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).
[50:21] 283 tn Or “rebuke” (see v. 8).
[50:21] 284 tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the
[50:22] 285 tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.
[50:22] 286 sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).
[50:23] 289 sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.
[50:23] 290 tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).
[51:1] 293 sn Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586
[51:1] 294 tn Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”
[51:1] 295 tn Or “according to.”
[51:1] 296 tn Or “according to.”
[51:1] 297 tn Traditionally “blot out my transgressions.” Because of the reference to washing and cleansing in the following verse, it is likely that the psalmist is comparing forgiveness to wiping an object clean (note the use of the verb מָחָה (makhah) in the sense of “wipe clean; dry” in 2 Kgs 21:13; Prov 30:20; Isa 25:8). Another option is that the psalmist is comparing forgiveness to erasing or blotting out names from a register (see Exod 32:32-33). In this case one might translate, “erase all record of my rebellious acts.”
[51:2] 297 tn Heb “Thoroughly wash me from my wrongdoing.”
[51:2] 298 sn In vv. 1b-2 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (“rebellious acts,” “wrongdoing,” “sin”), he has done it and stands morally polluted in God’s sight. The same three words appear in Exod 34:7, which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law.
[51:3] 302 tn Heb “and my sin [is] in front of me continually.”
[51:4] 305 tn Heb “only you,” as if the psalmist had sinned exclusively against God and no other. Since the Hebrew verb חָטָא (hata’, “to sin”) is used elsewhere of sinful acts against people (see BDB 306 s.v. 2.a) and David (the presumed author) certainly sinned when he murdered Uriah (2 Sam 12:9), it is likely that the psalmist is overstating the case to suggest that the attack on Uriah was ultimately an attack on God himself. To clarify the point of the hyperbole, the translation uses “especially,” rather than the potentially confusing “only.”
[51:4] 306 tn The Hebrew term לְמַעַן (lÿma’an) normally indicates purpose (“in order that”), but here it introduces a logical consequence of the preceding statement. (Taking the clause as indicating purpose here would yield a theologically preposterous idea – the psalmist purposely sinned so that God’s justice might be vindicated!) For other examples of לְמַעַן indicating result, see 2 Kgs 22:17; Jer 27:15; Amos 2:7, as well as IBHS 638-40 §38.3.
[51:4] 307 tn Heb “when you speak.” In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7-12).
[51:4] 308 tn Heb “when you judge.”
[51:5] 309 tn Heb “Look, in wrongdoing I was brought forth, and in sin my mother conceived me.” The prefixed verbal form in the second line is probably a preterite (without vav [ו] consecutive), stating a simple historical fact. The psalmist is not suggesting that he was conceived through an inappropriate sexual relationship (although the verse has sometimes been understood to mean that, or even that all sexual relationships are sinful). The psalmist’s point is that he has been a sinner from the very moment his personal existence began. By going back beyond the time of birth to the moment of conception, the psalmist makes his point more emphatically in the second line than in the first.
[51:6] 313 sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.
[51:6] 314 tn The perfect is used in a generalizing sense here.
[51:6] 315 tn Heb “in the covered [places],” i.e., in the inner man.
[51:6] 316 tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).
[51:7] 317 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:7] 318 tn Heb “cleanse me with hyssop.” “Hyssop” was a small plant (see 1 Kgs 4:33) used to apply water (or blood) in purification rites (see Exod 12:22; Lev 14:4-6, 49-52; Num 19:6-18. The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.
[51:7] 319 tn After the preceding imperfect, the imperfect with vav (ו) conjunctive indicates result.
[51:7] 320 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:7] 321 sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).
[51:8] 321 tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.
[51:8] 322 sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.
[51:8] 323 tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.
[51:9] 325 sn In this context Hide your face from my sins means “Do not hold me accountable for my sins.”
[51:9] 326 tn See the note on the similar expression “wipe away my rebellious acts” in v. 1.
[51:10] 329 sn The heart is viewed here as the seat of the psalmist’s motives and moral character.
[51:10] 330 tn Heb “and a reliable spirit renew in my inner being.”
[51:11] 333 tn Heb “do not cast me away from before you.”
[51:11] 334 sn Your Holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”
[51:11] 335 sn Do not take…away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13-14).
[51:12] 337 tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:13] 341 tn The cohortative expresses the psalmist’s resolve. This may be a vow or promise. If forgiven, the psalmist will “repay” the Lord by declaring God’s mercy and motivating other sinners to repent.
[51:13] 342 tn Heb “your ways.” The word “merciful” is added for clarification. God’s “ways” are sometimes his commands, but in this context, where the teaching of God’s ways motivates repentance (see the next line), it is more likely that God’s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138).
[51:13] 343 tn Or “return,” i.e., in repentance.
[51:14] 345 tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.
[51:14] 346 tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).
[51:15] 349 tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:15] 350 tn Heb “and my mouth will declare your praise.”
[51:16] 353 tn Or “For.” The translation assumes the particle is asseverative (i.e., emphasizing: “certainly”). (Some translations that consider the particle asseverative leave it untranslated.) If taken as causal or explanatory (“for”, cf. NRSV), the verse would explain why the psalmist is pleading for forgiveness, rather than merely offering a sacrifice.
[51:16] 354 tn The translation assumes that the cohortative is used in a hypothetical manner in a formally unmarked conditional sentence, “You do not want a sacrifice, should I offer [it]” (cf. NEB). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortative is part of an apodosis with the protasis being suppressed.)
[51:16] 355 sn You do not desire a burnt sacrifice. The terminology used in v. 16 does not refer to expiatory sacrifices, but to dedication and communion offerings. This is not a categorical denial of the sacrificial system in general or of the importance of such offerings. The psalmist is talking about his specific situation. Dedication and communion offerings have their proper place in worship (see v. 19), but God requires something more fundamental, a repentant and humble attitude (see v. 17), before these offerings can have real meaning.
[51:17] 357 tn Heb “a broken spirit.”
[51:17] 358 tn Heb “a broken and crushed heart.”
[51:18] 361 tn Heb “do what is good for Zion in your favor.”
[51:18] 362 tn Or “Build.” The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:18] 363 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[51:19] 365 tn Or “desire, take delight in.”
[51:19] 366 tn Heb “then they will offer up bulls.” The third plural subject is indefinite.
[51:19] 367 sn Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.
