Mazmur 12:1--17:15
KonteksFor the music director; according to the sheminith style; 2 a psalm of David.
12:1 Deliver, Lord!
For the godly 3 have disappeared; 4
people of integrity 5 have vanished. 6
12:2 People lie to one another; 7
they flatter and deceive. 8
12:3 May the Lord cut off 9 all flattering lips,
and the tongue that boasts! 10
12:4 They say, 11 “We speak persuasively; 12
we know how to flatter and boast. 13
Who is our master?” 14
12:5 “Because of the violence done to the oppressed, 15
because of the painful cries 16 of the needy,
I will spring into action,” 17 says the Lord.
“I will provide the safety they so desperately desire.” 18
12:6 The Lord’s words are absolutely reliable. 19
They are as untainted as silver purified in a furnace on the ground,
where it is thoroughly refined. 20
12:7 You, Lord, will protect them; 21
you will continually shelter each one from these evil people, 22
12:8 for the wicked seem to be everywhere, 23
when people promote evil. 24
For the music director; a psalm of David.
13:1 How long, Lord, will you continue to ignore me? 26
How long will you pay no attention to me? 27
13:2 How long must I worry, 28
and suffer in broad daylight? 29
How long will my enemy gloat over me? 30
13:3 Look at me! 31 Answer me, O Lord my God!
Revive me, 32 or else I will die! 33
13:4 Then 34 my enemy will say, “I have defeated him!”
Then 35 my foes will rejoice because I am upended.
13:5 But I 36 trust in your faithfulness.
May I rejoice because of your deliverance! 37
13:6 I will sing praises 38 to the Lord
when he vindicates me. 39
For the music director; by David.
14:1 Fools say to themselves, 41 “There is no God.” 42
They sin and commit evil deeds; 43
none of them does what is right. 44
14:2 The Lord looks down from heaven 45 at the human race, 46
to see if there is anyone who is wise 47 and seeks God. 48
they are all morally corrupt. 50
None of them does what is right, 51
not even one!
14:4 All those who behave wickedly 52 do not understand – 53
those who devour my people as if they were eating bread,
and do not call out to the Lord.
14:5 They are absolutely terrified, 54
for God defends the godly. 55
14:6 You want to humiliate the oppressed, 56
even though 57 the Lord is their 58 shelter.
14:7 I wish the deliverance 59 of Israel would come from Zion!
When the Lord restores the well-being of his people, 60
may Jacob rejoice, 61
may Israel be happy! 62
A psalm of David.
15:1 Lord, who may be a guest in your home? 64
Who may live on your holy hill? 65
15:2 Whoever lives a blameless life, 66
does what is right,
and speaks honestly. 67
15:3 He 68 does not slander, 69
or do harm to others, 70
or insult his neighbor. 71
15:4 He despises a reprobate, 72
but honors the Lord’s loyal followers. 73
He makes firm commitments and does not renege on his promise. 74
15:5 He does not charge interest when he lends his money. 75
He does not take bribes to testify against the innocent. 76
The one who lives like this 77 will never be upended.
A prayer 79 of David.
16:1 Protect me, O God, for I have taken shelter in you. 80
16:2 I say to the Lord, “You are the Lord,
my only source of well-being.” 81
16:3 As for God’s chosen people who are in the land,
and the leading officials I admired so much 82 –
16:4 their troubles multiply,
they desire other gods. 83
I will not pour out drink offerings of blood to their gods, 84
nor will I make vows in the name of their gods. 85
16:5 Lord, you give me stability and prosperity; 86
you make my future secure. 87
16:6 It is as if I have been given fertile fields
or received a beautiful tract of land. 88
16:7 I will praise 89 the Lord who 90 guides 91 me;
yes, during the night I reflect and learn. 92
16:8 I constantly trust in the Lord; 93
because he is at my right hand, I will not be upended.
16:9 So my heart rejoices
and I am happy; 94
My life is safe. 95
16:10 You will not abandon me 96 to Sheol; 97
you will not allow your faithful follower 98 to see 99 the Pit. 100
16:11 You lead me in 101 the path of life; 102
I experience absolute joy in your presence; 103
you always give me sheer delight. 104
A prayer of David.
17:1 Lord, consider my just cause! 106
Pay attention to my cry for help!
Listen to the prayer
I sincerely offer! 107
17:2 Make a just decision on my behalf! 108
Decide what is right! 109
17:3 You have scrutinized my inner motives; 110
you have examined me during the night. 111
You have carefully evaluated me, but you find no sin.
I am determined I will say nothing sinful. 112
17:4 As for the actions of people 113 –
just as you have commanded,
I have not followed in the footsteps of violent men. 114
17:5 I carefully obey your commands; 115
I do not deviate from them. 116
17:6 I call to you for you will answer me, O God.
Listen to me! 117
Hear what I say! 118
17:7 Accomplish awesome, faithful deeds, 119
you who powerfully deliver those who look to you for protection from their enemies. 120
17:8 Protect me as you would protect the pupil of your eye! 121
Hide me in the shadow of your wings! 122
17:9 Protect me from 123 the wicked men who attack 124 me,
my enemies who crowd around me for the kill. 125
they speak arrogantly. 127
17:11 They attack me, now they surround me; 128
they intend to throw me to the ground. 129
17:12 He 130 is like a lion 131 that wants to tear its prey to bits, 132
like a young lion crouching 133 in hidden places.
17:13 Rise up, Lord!
Confront him! 134 Knock him down! 135
Use your sword to rescue me from the wicked man! 136
17:14 Lord, use your power to deliver me from these murderers, 137
from the murderers of this world! 138
They enjoy prosperity; 139
you overwhelm them with the riches they desire. 140
They have many children,
and leave their wealth to their offspring. 141
17:15 As for me, because I am innocent I will see your face; 142
when I awake you will reveal yourself to me. 143
Mazmur 19:1--21:13
KonteksFor the music director; a psalm of David.
19:1 The heavens declare the glory of God; 145
the sky displays his handiwork. 146
19:2 Day after day it speaks out; 147
night after night it reveals his greatness. 148
19:3 There is no actual speech or word,
nor is its 149 voice literally heard.
19:4 Yet its voice 150 echoes 151 throughout the earth;
its 152 words carry 153 to the distant horizon. 154
In the sky 155 he has pitched a tent for the sun. 156
19:5 Like a bridegroom it emerges 157 from its chamber; 158
like a strong man it enjoys 159 running its course. 160
19:6 It emerges from the distant horizon, 161
and goes from one end of the sky to the other; 162
nothing can escape 163 its heat.
19:7 The law of the Lord is perfect
and preserves one’s life. 164
The rules set down by the Lord 165 are reliable 166
and impart wisdom to the inexperienced. 167
19:8 The Lord’s precepts are fair 168
and make one joyful. 169
The Lord’s commands 170 are pure 171
and give insight for life. 172
19:9 The commands to fear the Lord are right 173
and endure forever. 174
The judgments given by the Lord are trustworthy
and absolutely just. 175
19:10 They are of greater value 176 than gold,
than even a great amount of pure gold;
they bring greater delight 177 than honey,
than even the sweetest honey from a honeycomb.
19:11 Yes, your servant finds moral guidance there; 178
those who obey them receive a rich reward. 179
19:12 Who can know all his errors? 180
Please do not punish me for sins I am unaware of. 181
19:13 Moreover, keep me from committing flagrant 182 sins;
do not allow such sins to control me. 183
Then I will be blameless,
and innocent of blatant 184 rebellion.
19:14 May my words and my thoughts
be acceptable in your sight, 185
O Lord, my sheltering rock 186 and my redeemer. 187
For the music director; a psalm of David.
20:1 May the Lord answer 189 you 190 when you are in trouble; 191
may the God of Jacob 192 make you secure!
20:2 May he send you help from his temple; 193
from Zion may he give you support!
20:3 May he take notice 194 of your offerings;
may he accept 195 your burnt sacrifice! (Selah)
20:4 May he grant your heart’s desire; 196
may he bring all your plans to pass! 197
20:5 Then we will shout for joy over your 198 victory;
we will rejoice 199 in the name of our God!
May the Lord grant all your requests!
20:6 Now I am sure 200 that the Lord will deliver 201 his chosen king; 202
he will intervene for him 203 from his holy heavenly temple, 204
and display his mighty ability to deliver. 205
20:7 Some trust in chariots and others in horses, 206
but we 207 depend on 208 the Lord our God.
but we 210 will stand firm. 211
20:9 The Lord will deliver the king; 212
he will answer us 213 when we call to him for help! 214
For the music director; a psalm of David.
21:1 O Lord, the king rejoices in the strength you give; 216
he takes great delight in the deliverance you provide. 217
21:2 You grant 218 him his heart’s desire;
you do not refuse his request. 219 (Selah)
21:3 For you bring him 220 rich 221 blessings; 222
you place a golden crown on his head.
21:4 He asked you to sustain his life, 223
and you have granted him long life and an enduring dynasty. 224
21:5 Your deliverance brings him great honor; 225
you give him majestic splendor. 226
21:6 For you grant him lasting blessings;
you give him great joy by allowing him into your presence. 227
21:7 For the king trusts 228 in the Lord,
and because of the sovereign Lord’s 229 faithfulness he is not upended. 230
21:8 You 231 prevail over 232 all your enemies;
your power is too great for those who hate you. 233
21:9 You burn them up like a fiery furnace 234 when you appear; 235
the Lord angrily devours them; 236
the fire consumes them.
21:10 You destroy their offspring 237 from the earth,
their descendants 238 from among the human race. 239
21:11 Yes, 240 they intend to do you harm; 241
they dream up a scheme, 242 but they do not succeed. 243
21:12 For you make them retreat 244
when you shoot your arrows at them. 245
21:13 Rise up, O Lord, in strength! 246
We will sing and praise 247 your power!
[12:1] 1 sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.
[12:1] 2 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[12:1] 3 tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).
[12:1] 4 tn Or “have come to an end.”
[12:1] 5 tn Heb “the faithful [ones] from the sons of man.”
[12:1] 6 tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”
[12:2] 7 tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.
[12:2] 8 tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”
[12:3] 9 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[12:3] 10 tn Heb “a tongue speaking great [things].”
[12:4] 11 tn Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.
[12:4] 12 tn Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition -לְ (l) prefixed to “our tongue” may be dittographic.
[12:4] 13 tn Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (’et, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a.
[12:4] 14 sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.
[12:5] 15 tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.
[12:5] 16 tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).
[12:5] 17 tn Heb “I will rise up.”
[12:5] 18 tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the
[12:6] 19 tn Heb “the words of the
[12:6] 20 tn Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mÿzuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shiv’atayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.
[12:7] 21 tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.
[12:7] 22 tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew
[12:8] 23 tn Heb “the wicked walk all around.” One could translate v. 8a as an independent clause, in which case it would be a concluding observation in proverbial style. The present translation assumes that v. 8a is a subordinate explanatory clause, or perhaps a subordinate temporal clause (“while the wicked walk all around”). The adverb סָבִיב (saviv, “around”), in combination with the Hitpael form of the verb “walk” (which indicates repeated action), pictures the wicked as ubiquitous. They have seemingly overrun society.
[12:8] 24 tn Heb “when evil is lifted up by the sons of man.” The abstract noun זֻלּוּת (zulut, “evil”) occurs only here. On the basis of evidence from the cognate languages (see HALOT 272 s.v.), one might propose the meaning “base character,” or “morally foolish behavior.”
[13:1] 25 sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.
[13:1] 26 tn Heb “will you forget me continually.”
[13:1] 27 tn Heb “will you hide your face from me.”
[13:2] 28 tn Heb “How long will I put counsel in my being?”
[13:2] 29 tn Heb “[with] grief in my heart by day.”
[13:2] 30 tn Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”
[13:3] 32 tn Heb “Give light [to] my eyes.” The Hiphil of אוּר (’ur), when used elsewhere with “eyes” as object, refers to the law of God giving moral enlightenment (Ps 19:8), to God the creator giving literal eyesight to all people (Prov 29:13), and to God giving encouragement to his people (Ezra 9:8). Here the psalmist pictures himself as being on the verge of death. His eyes are falling shut and, if God does not intervene soon, he will “fall asleep” for good.
[13:3] 33 tn Heb “or else I will sleep [in?] the death.” Perhaps the statement is elliptical, “I will sleep [the sleep] of death,” or “I will sleep [with the sleepers in] death.”
[13:5] 36 tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.
[13:5] 37 tn Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.
[13:6] 38 tn The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the
[13:6] 39 tn Or “for he will have vindicated me.” The verb form indicates a future perfect here. The idiom גָמַל עַל (gamal ’al) means “to repay,” here in a positive sense.
[14:1] 40 sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.
[14:1] 41 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
[14:1] 42 sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
[14:1] 43 tn Heb “they act corruptly, they make a deed evil.” The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
[14:1] 44 tn Heb “there is none that does good.”
[14:2] 45 sn The picture of the
[14:2] 46 tn Heb “upon the sons of man.”
[14:2] 47 tn Or “acts wisely.” The Hiphil is exhibitive.
[14:2] 48 sn Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him.
[14:3] 49 tn Heb “everyone turns aside.”
[14:3] 50 tn Heb “together they are corrupt.”
[14:3] 51 tn Heb “there is none that does good.”
[14:4] 52 tn Heb “all the workers of wickedness.” See Pss 5:5; 6:8.
[14:4] 53 tn Heb “Do they not understand?” The rhetorical question (rendered in the translation as a positive affirmation) expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-7).
[14:5] 54 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.
[14:5] 55 tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.
[14:6] 56 tn Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (“want to humiliate”).
[14:6] 57 tn It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).
[14:6] 58 tn Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (’ani, “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).
[14:7] 59 sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[14:7] 60 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[14:7] 61 tn The verb form is jussive.
[14:7] 62 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[15:1] 63 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
[15:1] 64 tn Heb “Who may live as a resident alien in your tent?”
[15:1] 65 sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
[15:2] 66 tn Heb “one who walks blamelessly.”
[15:2] 67 tn Heb “one who speaks truth in his heart”; or “one who speaks truth [that is] in his heart.” This apparently refers to formulating a truthful statement in one’s mind and then honestly revealing that statement in one’s speech.
[15:3] 68 sn Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.
[15:3] 69 tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.
[15:3] 71 tn Heb “and he does not lift up an insult against one who is near to him.”
[15:4] 72 tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nim’as, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.
[15:4] 73 tn Heb “those who fear the
[15:4] 74 tn Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17.
[15:5] 75 sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.
[15:5] 76 tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.
[15:5] 77 tn Heb “does these things.”
[16:1] 78 sn Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.
[16:1] 79 tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[16:1] 80 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).
[16:1] sn Taken shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[16:2] 81 tn Heb “my good [is] not beyond you.” For the use of the preposition עַל (’al) in the sense of “beyond,” see BDB 755 s.v. 2.
[16:3] 82 tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).
[16:4] 83 tn Heb “their troubles multiply, another, they pay a dowry.” The meaning of the text is unclear. The Hebrew term עַצְּבוֹתָם (’atsÿvotam, “troubles”) appears to be a plural form of עַצֶּבֶת (’atsÿvet, “pain, wound”; see Job 9:28; Ps 147:3). Because idolatry appears to be in view (see v. 4b), some prefer to emend the noun to עַצְּבִים (’atsÿvim, “idols”). “Troubles” may be a wordplay on “idols” or a later alteration designed to emphasize that idolatry leads to trouble. The singular form אחר (“another”) is syntactically problematic here. Perhaps the form should be emended to a plural אֲחֵרִים (’akherim, “others”). (The final mem [ם] could have been lost by haplography; note the mem [מ] at the beginning of the next word.) In this case it might be taken as an abbreviated form of the well-attested phrase אֱלֹהִים אֲחֵרִים (’elohim ’akherim, “other gods”). (In Isa 42:8 the singular form אַחַר (’akher, “another”) is used of another god.) The verb מָהַר (mahar) appears in the Qal stem; the only other use of a Qal verbal form of a root מָהַר is in Exod 22:15, where the denominative verb מָהֹר (mahor, “purchase [a wife]”) appears; cf. the related noun מֹהַר (mohar, “bride money, purchase price for a wife”). If that verb is understood here, then the idolaters are pictured as eager bridegrooms paying the price to acquire the object of their desire. Another option is to emend the verb to a Piel and translate, “hurry (after).”
[16:4] 84 tn Heb “I will not pour out their drink offerings of blood.” The third masculine plural suffix would appear to refer back to the people/leaders mentioned in v. 3. However, if we emend אֲחֵר (’akher, “another”) to the plural אֲחֵרִים (’akherim, “other [gods]”) in v. 4, the suffix can be understood as referring to these gods – “the drink offerings [made to] them.” The next line favors this interpretation. Perhaps this refers to some type of pagan cultic ritual. Elsewhere wine is the prescribed content of drink offerings.
[16:4] 85 tn Heb “and I will not lift up their names upon my lips.” The expression “lift up the name” probably refers here to swearing an oath in the name of deity (see Exod 20:7; Deut 5:11). If so, the third masculine plural suffix on “names” likely refers to the pagan gods, not the people/leaders. See the preceding note.
[16:5] 86 tn Heb “O
[16:5] 87 tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the
[16:6] 88 tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.
[16:7] 89 tn Heb “bless,” that is, “proclaim as worthy of praise.”
[16:7] 91 tn Or “counsels, advises.”
[16:7] 92 tn Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2). In the quiet darkness the
[16:8] 93 tn Heb “I set the
[16:9] 94 tn Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי (kÿvodiy, “my glory”) as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 30:12; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
[16:9] 95 tn Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.
[16:10] 96 tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[16:10] 97 sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.
[16:10] 98 tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.
[16:10] 99 tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.
[16:10] sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus (Acts 2:25-29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30-33). Paul seems to concur with Peter in this understanding (see Acts 13:35-37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292-95.
[16:10] 100 tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.
[16:11] 101 tn Heb “cause me to know”; or “cause me to experience.”
[16:11] 102 tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.
[16:11] 103 tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.
[16:11] 104 tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).
[17:1] 105 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
[17:1] 106 tn Heb “hear,
[17:1] 107 tn Heb “Listen to my prayer, [made] without lips of deceit.”
[17:2] 108 tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsa’) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.
[17:2] 109 tn Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)
[17:3] 110 tn Heb “you tested my heart.”
[17:3] 111 tn Heb “you visited [at] night.”
[17:3] 112 tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.
[17:4] 113 tn Heb “with regard to the deeds of man[kind].”
[17:4] 114 tn Heb “by the word of your lips, I, I have watched the paths of the violent” (i.e., “watched” in the sense of “watched for the purpose of avoiding”).
[17:5] 115 tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.
[17:5] 116 tn Heb “my footsteps do not stagger.”
[17:6] 117 tn Heb “Turn your ear toward me.”
[17:7] 119 tn Heb “Set apart faithful acts.”
[17:7] 120 tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver.
[17:7] sn Those who look to you for protection from their enemies. “Seeking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[17:8] 121 tc Heb “Protect me like the pupil, a daughter of an eye.” The noun בַּת (bat, “daughter”) should probably be emended to בָּבַת (bavat, “pupil”). See Zech 2:12 HT (2:8 ET) and HALOT 107 s.v. *בָּבָה.
[17:8] 122 sn Your wings. The metaphor compares God to a protective mother bird.
[17:9] 123 tn Heb “from before”; or “because.” In the Hebrew text v. 9 is subordinated to v. 8. The words “protect me” are supplied in the translation for stylistic reasons.
[17:9] 124 tn Heb “destroy.” The psalmist uses the perfect verbal form to emphasize the degree of danger. He describes the wicked as being already in the process of destroying him.
[17:9] 125 tn Heb “my enemies, at the risk of life they surround me.” The Hebrew phrase בְּנֶפֶשׁ (bÿnefesh) sometimes has the nuance “at the risk of [one’s] life” (see 1 Kgs 2:23; Prov 7:23; Lam 5:9).
[17:10] 126 tn Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence.
[17:10] 127 tn Heb “[with] their mouth they speak with arrogance.”
[17:11] 128 tc Heb “our steps, now they surround me.” The Kethib (consonantal text) has “surround me,” while the Qere (marginal reading) has “surround us,” harmonizing the pronoun to the preceding “our steps.” The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend “our steps” to אִשְּׁרוּנִי (’ishÿruni, “they attack me”) from the verbal root אָשֻׁר (’ashur, “march, stride, track”).
[17:11] 129 tn Heb “their eyes they set to bend down in the ground.”
[17:12] 130 tn Here the psalmist switches to the singular pronoun; he views his enemies collectively, or singles out a representative of the group, perhaps its leader.
[17:12] 131 tn Heb “his likeness [is] like a lion.”
[17:12] 132 tn Heb “[that] longs to tear.”
[17:13] 134 tn Heb “Be in front of his face.”
[17:13] 135 tn Or “bring him to his knees.”
[17:13] 136 tn Heb “rescue my life from the wicked [one] [by] your sword.”
[17:14] 137 tc Heb “from men [by] your hand,
[17:14] 138 tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”
[17:14] 139 tn Heb “their portion, in life.”
[17:14] 140 tn Heb “and [with] your treasures you fill their belly.”
[17:14] sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.
[17:14] 141 tn Heb “they are satisfied [with] sons and leave their abundance to their children.”
[17:15] 142 tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”
[17:15] 143 tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.
[17:15] sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.
[19:1] 144 sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.
[19:1] 145 sn God’s glory refers here to his royal majesty and power.
[19:1] 146 tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.
[19:2] 147 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
[19:2] 148 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
[19:3] 149 tn Heb “their.” The antecedent of the plural pronoun is “heavens” (v. 1).
[19:4] 150 tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.
[19:4] 151 tn Heb “goes out,” or “proceeds forth.”
[19:4] 152 tn Heb “their” (see the note on the word “its” in v. 3).
[19:4] 153 tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsa’, “goes out”) is understood by ellipsis.
[19:4] 154 tn Heb “to the end of the world.”
[19:4] 155 tn Heb “in them” (i.e., the heavens).
[19:4] 156 sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.
[19:5] 157 tn The participle expresses the repeated or regular nature of the action.
[19:5] 158 tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).
[19:5] sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night.
[19:5] 159 tn The imperfect verbal form draws attention to the regularity of the action.
[19:5] 160 tn Heb “[on] a path.”
[19:5] sn Like a strong man. The metaphorical language reflects the brilliance of the sunrise, which attests to the sun’s vigor.
[19:6] 161 tn Heb “from the end of the heavens [is] its going forth.”
[19:6] 162 tn Heb “and its circuit [is] to their ends.”
[19:6] 163 tn Heb “is hidden from.”
[19:7] 164 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
[19:7] 165 tn Traditionally, “the testimony of the
[19:7] 166 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
[19:7] 167 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
[19:8] 168 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
[19:8] 169 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
[19:8] 170 tn Heb “command.” The singular here refers to the law as a whole.
[19:8] 171 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
[19:8] 172 tn Heb [they] enlighten [the] eyes.
[19:9] 173 tn Heb “the fear of the
[19:9] 174 tn Heb “[it] stands permanently.”
[19:9] 175 sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.
[19:10] 176 tn Heb “more desirable.”
[19:10] 177 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
[19:11] 178 tn Heb “moreover your servant is warned by them.”
[19:11] 179 tn Heb “in the keeping of them [there is] a great reward.”
[19:12] 180 tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.
[19:12] 181 tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.
[19:13] 182 tn Or “presumptuous.”
[19:13] 183 tn Heb “let them not rule over me.”
[19:14] 185 tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”
[19:14] 186 tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”
[19:14] 187 tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.
[20:1] 188 sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.
[20:1] 189 tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the
[20:1] 190 sn May the
[20:1] 191 tn Heb “in a day of trouble.”
[20:1] 192 tn Heb “the name of the God of Jacob.” God’s “name” refers metonymically to his very person and to the divine characteristics suggested by his name, in this case “God of Jacob,” which highlights his relationship to Israel.
[20:2] 193 tc Heb “from [the] temple.” The third masculine singular pronominal suffix (ן, nun) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184.
[20:3] 194 tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.
[20:3] 195 tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (yÿdashÿneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”
[20:4] 196 tn Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6.
[20:4] 197 sn May he bring all your plans to pass. This probably refers to the king’s strategy for battle.
[20:5] 198 sn Your victory. Here the king is addressed (see v. 1).
[20:5] 199 tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).
[20:6] sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.
[20:6] 201 tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the
[20:6] 202 tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.
[20:6] 203 tn Heb “he will answer him.”
[20:6] 204 tn Heb “from his holy heavens.”
[20:6] 205 tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).
[20:7] 206 tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.
[20:7] 207 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.
[20:7] 208 tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the
[20:8] 209 tn Or “stumble and fall down.”
[20:8] 210 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s victorious people and the defeated enemies mentioned in the previous line. The perfect verbal forms either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle. They describe the demise of the enemy as being as good as done.
[20:8] 211 tn Or “rise up and remain upright.” On the meaning of the Hitpolel of עוּד (’ud), see HALOT 795 s.v. I עוד. The verbal forms (a perfect followed by a prefixed form with vav [ו] consecutive) either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle.
[20:9] 212 tc This translation assumes an emendation of the verbal form הוֹשִׁיעָה (hoshi’ah). As it stands, the form is an imperative. In this case the people return to the petitionary mood with which the psalm begins (“O
[20:9] 213 tn If the imperative is retained in the preceding line, then the prefixed verbal form is best taken as a jussive of prayer, “may he answer us.” However, if the imperative in the previous line is emended to a perfect, the prefixed form is best taken as imperfect, “he will answer us” (see the note on the word “king” at the end of the previous line).
[20:9] 214 tn Heb “in the day we call.”
[21:1] 215 sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.
[21:1] 216 tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).
[21:1] 217 tn Heb “and in your deliverance, how greatly he rejoices.”
[21:2] 218 tn The translation assumes the perfect verbal forms in v. 2 are generalizing, stating factually what God typically does for the king. Another option is to take them as present perfects, “you have granted…you have not refused.” See v. 4, which mentions a specific request for a long reign.
[21:2] 219 tn Heb “and the request of his lips you do not refuse.”
[21:3] 220 tn Or “meet him [with].”
[21:3] 222 sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).
[21:4] 223 tn Heb “life he asked from you.” Another option is to translate the perfect verbal forms in v. 4 with the present tense, “he asks…you grant.”
[21:4] 224 tn Heb “you have granted him length of days forever and ever.” The phrase “length of days,” when used of human beings, usually refers to a lengthy period of time (such as one’s lifetime). See, for example, Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20. The additional phrase “forever and ever” is hyperbolic. While it seems to attribute eternal life to the king (see Pss 61:6-7; 72:5 as well), the underlying reality is the king’s enduring dynasty. He will live on, as it were, through his descendants, who will continue to rule over his kingdom long after he has passed off the scene.
[21:5] 225 tn Or “great glory.”
[21:5] 226 tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.
[21:6] 227 tn Heb “you make him happy with joy with [i.e., “close by” or “in”] your face.” On the idiom “with your face” (i.e., “in your presence”) see Ps 16:11 and BDB 816 s.v. פָּנֻה II.2.a.
[21:7] 228 tn The active participle draws attention to the ongoing nature of the action.
[21:7] 229 tn Traditionally “the Most High’s.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.
[21:7] 230 tn Another option is to translate the imperfect verbal form as future, “he will not be upended” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.
[21:8] 231 tn The king is now addressed. One could argue that the
[21:8] 232 tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.
[21:8] 233 tn Heb “your right hand finds those who hate you.”
[21:9] 234 tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).
[21:9] 235 tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.
[21:9] 236 tn Heb “the
[21:10] 237 tn Heb “fruit.” The next line makes it clear that offspring is in view.
[21:10] 239 tn Heb “sons of man.”
[21:11] 241 tn Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).
[21:11] 243 tn Heb “they lack ability.”
[21:12] 244 tn Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”
[21:12] 245 tn Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”
[21:13] 246 tn Heb “in your strength,” but English idiom does not require the pronoun.
[21:13] sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.
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