Psalms 23:1--30:12
KonteksA psalm of David.
23:1 The Lord is my shepherd, 2
I lack nothing. 3
23:2 He takes me to lush pastures, 4
he leads me to refreshing water. 5
23:3 He restores my strength. 6
He leads me down 7 the right paths 8
for the sake of his reputation. 9
23:4 Even when I must walk through the darkest valley, 10
for you are with me;
your rod and your staff reassure me. 13
23:5 You prepare a feast before me 14
in plain sight of my enemies.
You refresh 15 my head with oil;
my cup is completely full. 16
23:6 Surely your goodness and faithfulness 17 will pursue 18 me all my days, 19
and I will live in 20 the Lord’s house 21 for the rest of my life. 22
A psalm of David.
24:1 The Lord owns the earth and all it contains,
the world and all who live in it.
24:2 For he set its foundation upon the seas,
and established 24 it upon the ocean currents. 25
24:3 Who is allowed to ascend 26 the mountain of the Lord? 27
Who may go up to his holy dwelling place?
24:4 The one whose deeds are blameless
and whose motives are pure, 28
who does not lie, 29
or make promises with no intention of keeping them. 30
24:5 Such godly people are rewarded by the Lord, 31
and vindicated by the God who delivers them. 32
24:6 Such purity characterizes the people who seek his favor,
Jacob’s descendants, who pray to him. 33 (Selah)
Rise up, 35 you eternal doors!
Then the majestic king 36 will enter! 37
24:8 Who is this majestic king? 38
The Lord who is strong and mighty!
The Lord who is mighty in battle!
24:9 Look up, you gates!
Rise up, you eternal doors!
Then the majestic king will enter!
24:10 Who is this majestic king?
The Lord who commands armies! 39
He is the majestic king! (Selah)
By David.
25:1 O Lord, I come before you in prayer. 41
25:2 My God, I trust in you.
Please do not let me be humiliated;
do not let my enemies triumphantly rejoice over me!
25:3 Certainly none who rely on you will be humiliated.
Those who deal in treachery will be thwarted 42 and humiliated.
25:4 Make me understand your ways, O Lord!
Teach me your paths! 43
25:5 Guide me into your truth 44 and teach me.
For you are the God who delivers me;
on you I rely all day long.
25:6 Remember 45 your compassionate and faithful deeds, O Lord,
for you have always acted in this manner. 46
25:7 Do not hold against me 47 the sins of my youth 48 or my rebellious acts!
Because you are faithful to me, extend to me your favor, O Lord! 49
25:8 The Lord is both kind and fair; 50
that is why he teaches sinners the right way to live. 51
25:9 May he show 52 the humble what is right! 53
May he teach 54 the humble his way!
25:10 The Lord always proves faithful and reliable 55
to those who follow the demands of his covenant. 56
25:11 For the sake of your reputation, 57 O Lord,
forgive my sin, because it is great. 58
25:12 The Lord shows his faithful followers
the way they should live. 59
25:13 They experience his favor; 60
their descendants 61 inherit the land. 62
25:14 The Lord’s loyal followers receive his guidance, 63
and he reveals his covenantal demands to them. 64
25:15 I continually look to the Lord for help, 65
for he will free my feet from the enemy’s net. 66
25:16 Turn toward me and have mercy on me,
for I am alone 67 and oppressed!
25:17 Deliver me from my distress; 68
rescue me from my suffering! 69
25:18 See my pain and suffering!
Forgive all my sins! 70
25:19 Watch my enemies, for they outnumber me;
they hate me and want to harm me. 71
25:20 Protect me 72 and deliver me!
Please do not let me be humiliated,
for I have taken shelter in you!
25:21 May integrity and godliness protect me,
for I rely on you!
from all their distress! 74
By David.
26:1 Vindicate me, O Lord,
for I have integrity, 76
and I trust in the Lord without wavering.
26:2 Examine me, O Lord, and test me!
Evaluate my inner thoughts and motives! 77
26:3 For I am ever aware of your faithfulness, 78
and your loyalty continually motivates me. 79
26:4 I do not associate 80 with deceitful men,
or consort 81 with those who are dishonest. 82
26:5 I hate the mob 83 of evil men,
and do not associate 84 with the wicked.
26:6 I maintain a pure lifestyle, 85
so I can appear before your altar, 86 O Lord,
and to tell about all your amazing deeds. 88
26:8 O Lord, I love the temple where you live, 89
the place where your splendor is revealed. 90
26:9 Do not sweep me away 91 with sinners,
or execute me along with violent people, 92
26:10 who are always ready to do wrong 93
or offer a bribe. 94
26:11 But I have integrity! 95
Rescue me 96 and have mercy on me!
and among the worshipers I will praise the Lord.
By David.
27:1 The Lord delivers and vindicates me! 99
I fear no one! 100
The Lord protects my life!
I am afraid of no one! 101
27:2 When evil men attack me 102
to devour my flesh, 103
when my adversaries and enemies attack me, 104
they stumble and fall. 105
27:3 Even when an army is deployed against me,
I do not fear. 106
Even when war is imminent, 107
I remain confident. 108
27:4 I have asked the Lord for one thing –
this is what I desire!
I want to live 109 in the Lord’s house 110 all the days of my life,
so I can gaze at the splendor 111 of the Lord
and contemplate in his temple.
27:5 He will surely 112 give me shelter 113 in the day of danger; 114
he will hide me in his home; 115
he will place me 116 on an inaccessible rocky summit. 117
27:6 Now I will triumph
over my enemies who surround me! 118
I will offer sacrifices in his dwelling place and shout for joy! 119
I will sing praises to the Lord!
27:7 Hear me, 120 O Lord, when I cry out!
Have mercy on me and answer me!
27:8 My heart tells me to pray to you, 121
and I do pray to you, O Lord. 122
Do not push your servant away in anger!
You are my deliverer! 124
Do not forsake or abandon me,
O God who vindicates me!
27:10 Even if my father and mother abandoned me, 125
the Lord would take me in. 126
27:11 Teach me how you want me to live; 127
lead me along a level path 128 because of those who wait to ambush me! 129
27:12 Do not turn me over to my enemies, 130
for false witnesses who want to destroy me testify against me. 131
27:13 Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living? 132
Be strong and confident! 134
Rely on the Lord!
By David.
28:1 To you, O Lord, I cry out!
My protector, 136 do not ignore me! 137
If you do not respond to me, 138
I will join 139 those who are descending into the grave. 140
28:2 Hear my plea for mercy when I cry out to you for help,
when I lift my hands 141 toward your holy temple! 142
28:3 Do not drag me away with evil men,
with those who behave wickedly, 143
who talk so friendly to their neighbors, 144
while they plan to harm them! 145
28:4 Pay them back for their evil deeds!
Pay them back for what they do!
Punish them! 146
28:5 For they do not understand the Lord’s actions,
or the way he carries out justice. 147
The Lord 148 will permanently demolish them. 149
28:6 The Lord deserves praise, 150
for he has heard my plea for mercy! 151
28:7 The Lord strengthens and protects me; 152
I trust in him with all my heart. 153
I am rescued 154 and my heart is full of joy; 155
I will sing to him in gratitude. 156
28:8 The Lord strengthens his people; 157
he protects and delivers his chosen king. 158
28:9 Deliver your people!
Empower 159 the nation that belongs to you! 160
Care for them like a shepherd and carry them in your arms 161 at all times! 162
A psalm of David.
29:1 Acknowledge the Lord, you heavenly beings, 164
acknowledge the Lord’s majesty and power! 165
29:2 Acknowledge the majesty of the Lord’s reputation! 166
Worship the Lord in holy attire! 167
29:3 The Lord’s shout is heard over the water; 168
the majestic God thunders, 169
the Lord appears over the surging water. 170
29:4 The Lord’s shout is powerful, 171
the Lord’s shout is majestic. 172
29:5 The Lord’s shout breaks 173 the cedars,
the Lord shatters 174 the cedars of Lebanon. 175
29:6 He makes Lebanon skip like a calf
and Sirion 176 like a young ox. 177
29:7 The Lord’s shout strikes 178 with flaming fire. 179
29:8 The Lord’s shout shakes 180 the wilderness,
the Lord shakes the wilderness of Kadesh. 181
29:9 The Lord’s shout bends 182 the large trees 183
and strips 184 the leaves from the forests. 185
Everyone in his temple says, “Majestic!” 186
29:10 The Lord sits enthroned over the engulfing waters, 187
the Lord sits enthroned 188 as the eternal king.
29:11 The Lord gives 189 his people strength; 190
the Lord grants his people security. 191
A psalm – a song used at the dedication of the temple; 193 by David.
30:1 I will praise you, O Lord, for you lifted me up, 194
and did not allow my enemies to gloat 195 over me.
30:2 O Lord my God,
I cried out to you and you healed me. 196
30:3 O Lord, you pulled me 197 up from Sheol;
you rescued me from among those descending into the grave. 198
30:4 Sing to the Lord, you faithful followers 199 of his;
give thanks to his holy name. 200
30:5 For his anger lasts only a brief moment,
and his good favor restores one’s life. 201
One may experience sorrow during the night,
but joy arrives in the morning. 202
30:6 In my self-confidence I said,
“I will never be upended.” 203
30:7 O Lord, in your good favor you made me secure. 204
Then you rejected me 205 and I was terrified.
30:8 To you, O Lord, I cried out;
I begged the Lord for mercy: 206
30:9 “What 207 profit is there in taking my life, 208
in my descending into the Pit? 209
Can the dust of the grave 210 praise you?
Can it declare your loyalty? 211
30:10 Hear, O Lord, and have mercy on me!
O Lord, deliver me!” 212
30:11 Then you turned my lament into dancing;
you removed my sackcloth and covered me with joy. 213
30:12 So now 214 my heart 215 will sing to you and not be silent;
O Lord my God, I will always 216 give thanks to you.


[23:1] 1 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
[23:1] 2 sn The LORD is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the LORD is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.
[23:1] 3 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the LORD as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
[23:2] 4 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseniy) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.
[23:2] 5 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (deshe’) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (mÿnukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents) but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).
[23:3] 7 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. 4 נֶפֶשׁ.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
[23:3] 8 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yÿshovev] and יַנְחֵנִי [yakheniy]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
[23:3] 9 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (ma’ggÿley, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e. ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
[23:3] 10 tn The Hebrew term שֶׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lÿma’an shÿmo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
[23:4] 10 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gay’, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
[23:4] 11 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
[23:4] 12 tn The Hebrew term רַע (ra’) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
[23:4] 13 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
[23:5] 13 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23,” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
[23:5] 14 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
[23:5] 15 tn The rare noun רְַָויָה (rÿvayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
[23:6] 16 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
[23:6] 17 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
[23:6] 18 tn Heb “all the days of my life.”
[23:6] 19 tn The verb form וְשַׁבְתִּי (vÿshavtiy) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the
[23:6] 20 tn Heb “the house of the
[23:6] 21 tn The phrase אֹרֶךְ יָמִים (’orekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the
[24:1] 19 sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.
[24:2] 22 tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.
[24:2] 23 sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.
[24:3] 25 tn The imperfects in v. 3 are modal, expressing potential or permission.
[24:3] 26 sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).
[24:4] 28 tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.
[24:4] 29 tn Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshiy, “my life”) makes little sense here; many medieval Hebrew
[24:4] 30 tn Heb “and does not swear an oath deceitfully.”
[24:5] 31 tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the
[24:5] 32 tn “and vindication from the God of his deliverance.”
[24:6] 34 tn Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the
[24:7] 37 tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).
[24:7] 38 tn Heb “lift yourselves up.”
[24:7] 39 tn Or “king of glory.”
[24:7] 40 tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
[24:8] 40 sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.
[24:10] 43 tn Traditionally, “the
[25:1] 46 sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.
[25:1] 47 tn Heb “to you, O
[25:3] 49 tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).
[25:4] 52 sn Teach me your paths. In this context the
[25:5] 55 sn The
[25:6] 58 tn That is, “remember” with the intention of repeating.
[25:6] 59 tn Heb “for from antiquity [are] they.”
[25:7] 61 tn Heb “do not remember,” with the intention of punishing.
[25:7] 62 sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
[25:7] 63 tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O
[25:8] 64 tn Heb “good and just.”
[25:8] 65 tn Heb “teaches sinners in the way.”
[25:9] 67 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
[25:9] 68 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
[25:9] 69 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
[25:10] 70 tn Heb “all the paths of the
[25:10] 71 tn Heb “to the ones who keep his covenant and his testimonies.”
[25:11] 73 tn Heb “name.” By forgiving the sinful psalmist, the
[25:11] 74 sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
[25:12] 76 tn Heb “Who is this man, the one who fears the
[25:13] 79 tn Heb “his life in goodness dwells.” The singular is representative (see v. 14).
[25:13] 80 tn Or “offspring”; Heb “seed.”
[25:14] 82 tn Heb “the advice of the
[25:14] 83 tn Heb “and his covenant, to make them know.”
[25:15] 85 tn Heb “my eyes continually [are] toward the
[25:15] 86 tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).
[25:16] 88 tn That is, helpless and vulnerable.
[25:17] 91 tc Heb “the distresses of my heart, they make wide.” The text makes little if any sense as it stands, unless this is an otherwise unattested intransitive use of the Hiphil of רָחַב (rakhav, “be wide”). It is preferable to emend the form הִרְחִיבוּ (hirkhivu; Hiphil perfect third plural “they make wide”) to הַרְחֵיב (harkhev; Hiphil imperative masculine singular “make wide”). (The final vav [ו] can be joined to the following word and taken as a conjunction.) In this case one can translate, “[in/from] the distresses of my heart, make wide [a place for me],” that is, “deliver me from the distress I am experiencing.” For the expression “make wide [a place for me],” see Ps 4:1.
[25:17] 92 tn Heb “from my distresses lead me out.”
[25:18] 94 tn Heb “lift up all my sins.”
[25:19] 97 tn Heb “see my enemies for they are numerous, and [with] violent hatred they hate me.”
[25:22] 104 tn Heb “his distresses.”
[26:1] 106 sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
[26:1] 107 tn Heb “for I in my integrity walk.”
[26:2] 109 tn Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.
[26:3] 112 tn Heb “for your faithfulness [is] before my eyes.”
[26:3] 113 tn Heb “and I walk about in your loyalty.”
[26:4] 116 tn Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
[26:4] 117 tn Heb “[those who] conceal themselves.”
[26:5] 118 tn Heb “assembly, company.”
[26:5] 119 tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
[26:6] 121 tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.
[26:6] 122 tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.
[26:7] 124 tn Heb “to cause to be heard the sound of thanksgiving.”
[26:7] 125 tn The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.
[26:8] 127 tn Heb “the dwelling of your house.”
[26:8] 128 tn Heb “the place of the abode of your splendor.”
[26:9] 130 tn Heb “do not gather up my life with.”
[26:9] 131 tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).
[26:10] 133 tn Heb “who [have] in their hands evil.”
[26:10] 134 tn Heb “and their right hand is full of a bribe.”
[26:11] 136 tn Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9-10.
[26:11] 137 tn Or “redeem me.”
[26:12] 139 tn Heb “my foot stands in a level place.”
[27:1] 142 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
[27:1] 143 tn Heb “the
[27:1] 144 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”
[27:1] 145 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
[27:2] 145 tn Heb “draw near to me.”
[27:2] 146 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
[27:2] 147 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
[27:2] 148 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
[27:3] 148 tn Heb “my heart does not fear.”
[27:3] 149 tn Heb “if war rises up against me.”
[27:3] 150 tn Heb “in this [i.e., “during this situation”] I am trusting.”
[27:4] 151 tn Heb “my living.”
[27:4] 152 sn The
[27:5] 154 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
[27:5] 155 tn Heb “he will hide me in his hut.”
[27:5] 158 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
[27:5] 159 tn Heb “on a rocky summit he lifts me up.” The
[27:6] 157 tn Heb “and now my head will be lifted up over my enemies all around me.”
[27:6] 158 tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
[27:8] 163 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the
[27:8] 164 tn Heb “your face, O
[27:9] 166 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[27:9] 167 tn Or “[source of] help.”
[27:10] 169 tn Or “though my father and mother have abandoned me.”
[27:10] 170 tn Heb “gather me in”; or “receive me.”
[27:11] 172 tn Heb “teach me your way.” The
[27:11] 173 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
[27:11] 174 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
[27:12] 175 tn Heb “do not give me over to the desire of my enemies.”
[27:12] 176 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
[27:13] 178 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the
[27:14] 182 tn Heb “be strong and let your heart be confident.”
[28:1] 184 sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.
[28:1] 185 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.
[28:1] 186 tn Heb “do not be deaf from me.”
[28:1] 187 tn Heb “lest [if] you are silent from me.”
[28:1] 188 tn Heb “I will be equal with.”
[28:1] 189 tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.
[28:2] 187 sn I lift my hands. Lifting one’s hands toward God was a gesture of prayer.
[28:2] 188 tn The Hebrew term דְּבִיר (dÿvir, “temple”) actually refers to the most holy place within the sanctuary.
[28:3] 190 tn Heb “workers of wickedness.”
[28:3] 191 tn Heb “speakers of peace with their neighbors.”
[28:3] 192 tn Heb “and evil [is] in their heart[s].”
[28:4] 193 tn Heb “Give to them according to their work, and according to the evil of their deeds. According to the work of their hands give to them. Return their due to them.” The highly repetitive style reflects the psalmist’s agitated emotional state and draws attention to his yearning for justice.
[28:5] 196 tn Heb “or the work of his hands.” In this context “the
[28:5] 197 tn Heb “he”; the referent (the
[28:5] 198 tn Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.
[28:6] 199 tn Heb “blessed [be] the
[28:6] 200 sn He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.
[28:7] 202 tn Heb “The
[28:7] 203 tn Heb “in him my heart trusts.”
[28:7] 204 tn Or “I am helped.”
[28:7] 205 tn Heb “and my heart exults.”
[28:7] 206 tn Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.
[28:8] 205 tn Heb “the
[28:8] 206 tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.
[28:9] 209 tn Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.
[28:9] 210 tn Heb “shepherd them and lift them up.”
[29:1] 211 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
[29:1] 212 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.
[29:1] 213 tn Or “ascribe to the
[29:2] 214 tn Heb “ascribe to the
[29:2] 215 tn That is, properly dressed for the occasion.
[29:3] 217 tn Heb “the voice of the
[29:3] 218 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the
[29:3] 219 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the
[29:4] 220 tn Heb “the voice of the
[29:4] 221 tn Heb “the voice of the
[29:5] 223 tn The Hebrew participial form draws attention to the durative nature of the action being described.
[29:5] 224 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
[29:5] 225 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
[29:6] 226 sn Sirion is another name for Mount Hermon (Deut 3:9).
[29:6] 227 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
[29:7] 229 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the
[29:7] 230 sn The
[29:8] 232 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
[29:8] 233 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
[29:9] 235 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
[29:9] 236 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the
[29:9] 237 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
[29:9] 238 tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).
[29:9] 239 tn Heb “In his temple, all of it says, ‘Glory.’”
[29:10] 238 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
[29:10] 239 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
[29:11] 241 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
[29:11] 242 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
[29:11] 243 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the
[30:1] 244 sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.
[30:1] 245 tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.
[30:1] 246 tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the
[30:2] 247 sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.
[30:3] 251 tn Heb “you kept me alive from those descending into the pit.” The Hebrew noun בוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”
[30:4] 253 tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
[30:4] 254 tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the
[30:5] 256 tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).
[30:5] 257 tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.
[30:6] 259 sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).
[30:7] 262 tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).
[30:7] 263 tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).
[30:8] 265 tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.
[30:9] 268 sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.
[30:9] 269 tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.
[30:9] 270 tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4).
[30:9] 271 tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.
[30:9] 272 tn The rhetorical questions anticipate the answer, “Of course not!”
[30:10] 271 tn Heb “be a helper to me.”
[30:11] 274 sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.
[30:12] 277 tn Heb “so that”; or “in order that.”
[30:12] 278 tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here 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 16:9; 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.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.