Mazmur 61:1--62:12
KonteksFor the music director; to be played on a stringed instrument; written by David.
61:1 O God, hear my cry for help!
Pay attention to my prayer!
61:2 From the most remote place on earth 2
I call out to you in my despair. 3
Lead me 4 up to an inaccessible rocky summit! 5
61:3 Indeed, 6 you are 7 my shelter,
a strong tower that protects me from the enemy. 8
61:4 I will be a permanent guest in your home; 9
I will find shelter in the protection of your wings. 10 (Selah)
61:5 For you, O God, hear my vows;
you grant me the reward that belongs to your loyal followers. 11
61:6 Give the king long life!
Make his lifetime span several generations! 12
61:7 May he reign 13 forever before God!
Decree that your loyal love and faithfulness should protect him. 14
61:8 Then I will sing praises to your name continually, 15
as I fulfill 16 my vows day after day.
For the music director, Jeduthun; a psalm of David.
62:1 For God alone I patiently wait; 18
he is the one who delivers me. 19
62:2 He alone is my protector 20 and deliverer.
He is my refuge; 21 I will not be upended. 22
62:3 How long will you threaten 23 a man?
All of you are murderers, 24
as dangerous as a leaning wall or an unstable fence. 25
62:4 They 26 spend all their time planning how to bring him 27 down. 28
They love to use deceit; 29
they pronounce blessings with their mouths,
but inwardly they utter curses. 30 (Selah)
62:5 Patiently wait for God alone, my soul! 31
For he is the one who gives me confidence. 32
62:6 He alone is my protector 33 and deliverer.
He is my refuge; 34 I will not be upended. 35
62:7 God delivers me and exalts me;
God is my strong protector and my shelter. 36
62:8 Trust in him at all times, you people!
Pour out your hearts before him! 37
God is our shelter! (Selah)
62:9 Men are nothing but a mere breath;
human beings are unreliable. 38
When they are weighed in the scales,
all of them together are lighter than air. 39
62:10 Do not trust in what you can gain by oppression! 40
Do not put false confidence in what you can gain by robbery! 41
If wealth increases, do not become attached to it! 42
62:11 God has declared one principle;
two principles I have heard: 43
God is strong, 44
62:12 and you, O Lord, demonstrate loyal love. 45
For you repay men for what they do. 46
Mazmur 64:1--67:7
KonteksFor the music director; a psalm of David.
64:1 Listen to me, 48 O God, as I offer my lament!
Protect 49 my life from the enemy’s terrifying attacks. 50
64:2 Hide me from the plots of evil men,
from the crowd of evildoers. 51
64:3 They 52 sharpen their tongues like a sword;
they aim their arrow, a slanderous charge, 53
64:4 in order to shoot down the innocent 54 in secluded places.
They shoot at him suddenly and are unafraid of retaliation. 55
64:5 They encourage one another to carry out their evil deed. 56
They plan how to hide 57 snares,
and boast, 58 “Who will see them?” 59
64:6 They devise 60 unjust schemes;
they disguise 61 a well-conceived plot. 62
Man’s inner thoughts cannot be discovered. 63
64:7 But God will shoot 64 at them;
suddenly they will be 65 wounded by an arrow. 66
64:8 Their slander will bring about their demise. 67
All who see them will shudder, 68
64:9 and all people will fear. 69
They will proclaim 70 what God has done,
and reflect on his deeds.
64:10 The godly will rejoice in the Lord
and take shelter in him.
All the morally upright 71 will boast. 72
For the music director; a psalm of David, a song.
65:1 Praise awaits you, 74 O God, in Zion.
Vows made to you are fulfilled.
all people approach you. 76
65:3 Our record of sins overwhelms me, 77
but you forgive 78 our acts of rebellion.
65:4 How blessed 79 is the one whom you choose,
and allow to live in your palace courts. 80
May we be satisfied with the good things of your house –
your holy palace. 81
65:5 You answer our prayers by performing awesome acts of deliverance,
O God, our savior. 82
All the ends of the earth trust in you, 83
as well as those living across the wide seas. 84
65:6 You created the mountains by your power, 85
and demonstrated your strength. 86
65:7 You calm the raging seas 87
and their roaring waves,
as well as the commotion made by the nations. 88
65:8 Even those living in the most remote areas are awestruck by your acts; 89
you cause those living in the east and west to praise you. 90
65:9 You visit the earth and give it rain; 91
you make it rich and fertile 92
with overflowing streams full of water. 93
You provide grain for them, 94
for you prepare the earth to yield its crops. 95
65:10 You saturate 96 its furrows,
and soak 97 its plowed ground. 98
With rain showers you soften its soil, 99
and make its crops grow. 100
65:11 You crown the year with your good blessings, 101
and you leave abundance in your wake. 102
65:12 The pastures in the wilderness glisten with moisture, 103
and the hills are clothed with joy. 104
65:13 The meadows are clothed with sheep,
and the valleys are covered with grain.
They shout joyfully, yes, they sing.
For the music director; a song, a psalm.
66:1 Shout out praise to God, all the earth!
66:2 Sing praises about the majesty of his reputation! 106
Give him the honor he deserves! 107
66:3 Say to God:
“How awesome are your deeds!
Because of your great power your enemies cower in fear 108 before you.
66:4 All the earth worships 109 you
and sings praises to you!
They sing praises to your name!” (Selah)
66:5 Come and witness 110 God’s exploits! 111
His acts on behalf of people are awesome! 112
66:6 He turned the sea into dry land; 113
they passed through the river on foot. 114
Let us rejoice in him there! 115
66:7 He rules 116 by his power forever;
he watches 117 the nations.
Stubborn rebels should not exalt 118 themselves. (Selah)
66:8 Praise 119 our God, you nations!
Loudly proclaim his praise! 120
66:9 He preserves our lives 121
and does not allow our feet to slip.
66:10 For 122 you, O God, tested us;
you purified us like refined silver.
66:11 You led us into a trap; 123
you caused us to suffer. 124
66:12 You allowed men to ride over our heads;
we passed through fire and water,
but you brought us out into a wide open place. 125
66:13 I will enter 126 your temple with burnt sacrifices;
I will fulfill the vows I made to you,
66:14 which my lips uttered
and my mouth spoke when I was in trouble.
66:15 I will offer up to you fattened animals as burnt sacrifices,
along with the smell of sacrificial rams.
I will offer cattle and goats. (Selah)
66:16 Come! Listen, all you who are loyal to God! 127
I will declare what he has done for me.
66:17 I cried out to him for help 128
and praised him with my tongue. 129
66:18 If I had harbored sin in my heart, 130
the Lord would not have listened.
66:19 However, God heard;
he listened to my prayer.
66:20 God deserves praise, 131
for 132 he did not reject my prayer
or abandon his love for me! 133
For the music director; to be accompanied by stringed instruments; a psalm, a song.
67:1 May God show us his favor 135 and bless us! 136
May he smile on us! 137 (Selah)
67:2 Then those living on earth will know what you are like;
all nations will know how you deliver your people. 138
67:3 Let the nations thank you, O God!
Let all the nations thank you! 139
67:4 Let foreigners 140 rejoice and celebrate!
For you execute justice among the nations,
and govern the people living on earth. 141 (Selah)
67:5 Let the nations thank you, O God!
Let all the nations thank you! 142
67:6 The earth yields its crops.
May God, our God, bless us!
Then all the ends of the earth will give him the honor he deserves. 144
[61:1] 1 sn Psalm 61. The psalmist cries out for help and expresses his confidence that God will protect him.
[61:2] 2 tn Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).
[61:2] 3 tn Heb “while my heart faints.”
[61:2] 4 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
[61:2] 5 tn Heb “on to a rocky summit [that] is higher than I.”
[61:3] 8 tn Heb “a strong tower from the face of an enemy.”
[61:4] 9 tn Heb “I will live as a resident alien in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV).
[61:4] 10 sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.
[61:5] 11 tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).
[61:6] 12 tn Heb “days upon days of the king add, his years like generation and generation.”
[61:6] sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.
[61:7] 13 tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.
[61:7] 14 tn Heb “loyal love and faithfulness appoint, let them protect him.”
[61:8] 16 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[62:1] 17 sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.
[62:1] 18 tn Heb “only for God [is] there silence [to] my soul.”
[62:1] 19 tn Heb “from him [is] my deliverance.”
[62:2] 20 tn Heb “my high rocky summit.”
[62:2] 21 tn Or “my elevated place” (see Ps 18:2).
[62:2] 22 tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”
[62:3] 23 tn The verb form is plural; the psalmist addresses his enemies. The verb הוּת occurs only here in the OT. An Arabic cognate means “shout at.”
[62:3] 24 tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.
[62:3] 25 tn Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).
[62:4] 26 tn That is, the psalmist’s enemies addressed in the previous verse.
[62:4] 27 tn That is, the generic “man” referred to in the previous verse.
[62:4] 28 tn Heb “only from his lofty place [or perhaps, “dignity”] they plan to drive [him] away.”
[62:4] 29 tn Heb “they delight [in] a lie.”
[62:4] 30 sn The enemies use deceit to bring down their victim. They make him think they are his friends by pronouncing blessings upon him, but inwardly they desire his demise.
[62:5] 31 tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.
[62:5] 32 tn Heb “for from him [is] my hope.”
[62:6] 33 tn Heb “my high rocky summit.”
[62:6] 34 tn Or “my elevated place” (see Ps 18:2).
[62:6] 35 sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.
[62:7] 36 tn Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”
[62:8] 37 tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).
[62:9] 38 tn Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2. Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.
[62:9] 39 tn The noun הֶבֶל (hevel), translated “a breath” earlier in the verse, appears again here.
[62:10] 40 tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.
[62:10] 41 tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.
[62:10] 42 tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”
[62:11] 43 tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).
[62:11] 44 tn Heb “that strength [belongs] to God.”
[62:12] 45 tn Heb “and to you, O Master, [is] loyal love.”
[62:12] 46 tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”
[62:12] sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people.
[64:1] 47 sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.
[64:1] 49 tn The imperfect verbal form is used here to express the psalmist’s request.
[64:1] 50 tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.
[64:2] 51 tn Heb “workers of wickedness.”
[64:3] 52 tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.
[64:3] 53 tn Heb “a bitter word.”
[64:4] 54 tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.
[64:4] 55 tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.
[64:5] 56 tn Heb “they give strength to themselves, an evil matter [or “word”].”
[64:5] 57 tn Heb “they report about hiding.”
[64:5] 59 tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).
[64:6] 60 tn Heb “search out, examine,” which here means (by metonymy) “devise.”
[64:6] 61 tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew
[64:6] 62 tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.
[64:6] 63 tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.
[64:7] 64 tn The prefixed verb with vav (ו) consecutive is normally used in narrative contexts to describe completed past actions. It is possible that the conclusion to the psalm (vv. 7-10) was added to the lament after God’s judgment of the wicked in response to the psalmist’s lament (vv. 1-6). The translation assumes that these verses are anticipatory and express the psalmist’s confidence that God would eventually judge the wicked. The psalmist uses a narrative style as a rhetorical device to emphasize his certitude. See GKC 329-30 §111.w.
[64:7] 65 tn The perfect verbal form here expresses the psalmist’s certitude about the coming demise of the wicked.
[64:7] 66 tn The translation follows the traditional accentuation of the MT. Another option is to translate, “But God will shoot them down with an arrow, suddenly they will be wounded” (cf. NIV, NRSV).
[64:8] 67 tc The MT reads literally, “and they caused him to stumble, upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (’al) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemo ’aley lÿshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed.
[64:8] 68 tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.
[64:9] 69 tc Many medieval Hebrew
[64:9] 70 tn Heb “the work of God,” referring to the judgment described in v. 7.
[64:10] 71 tn Heb “upright in heart.”
[64:10] 72 tn That is, about the
[65:1] 73 sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.
[65:1] 74 tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”
[65:2] 75 tn Heb “O one who hears prayer.”
[65:2] 76 tn Heb “to you all flesh comes.”
[65:3] 77 tn Heb “the records of sins are too strong for me.”
[65:3] 78 tn Or “make atonement for.”
[65:4] 79 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[65:4] 80 tn Heb “[whom] you bring near [so that] he might live [in] your courts.”
[65:5] 82 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”
[65:5] 83 tn Heb “a source of confidence [for] all the ends of the earth.”
[65:5] sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.
[65:5] 84 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.
[65:6] 85 tn Heb “[the] one who establishes [the] mountains by his power.”
[65:6] 86 tn Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”
[65:7] 87 tn Heb “the roar of the seas.”
[65:7] 88 sn The raging seas…the commotion made by the nations. The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6; Isa 17:12).
[65:8] 89 tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth.
[65:8] 90 tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.
[65:9] 91 tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”
[65:9] 92 tn Heb “you greatly enrich it.”
[65:9] 93 tn Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).
[65:9] 94 tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.
[65:9] 95 tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.
[65:10] 96 tn Heb “saturating” [the form is an infinitive absolute].
[65:10] 97 tn Heb “flatten, cause to sink.”
[65:10] 98 tn Heb “trenches,” or “furrows.”
[65:10] 99 tn Heb “soften it,” that is, the earth.
[65:10] 100 tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.
[65:11] 101 tn Heb “your good,” which refers here to agricultural blessings.
[65:11] 102 tn Heb “and your paths drip with abundance.”
[65:12] 104 tn That is, with rich vegetation that brings joy to those who see it.
[66:1] 105 sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis.
[66:2] 106 tn Heb “his name,” which here stands metonymically for God’s reputation.
[66:2] 107 tn Heb “make honorable his praise.”
[66:3] 108 tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).
[66:4] 109 tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).
[66:5] 111 tn Or “acts” (see Ps 46:8).
[66:5] 112 tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”
[66:6] 113 sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).
[66:6] 114 tn Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר (nahad) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).
[66:6] 115 tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).
[66:7] 116 tn Heb “[the] one who rules.”
[66:7] 117 tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.
[66:7] 118 tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.
[66:8] 119 tn Heb “bless,” in the sense of declaring “God to be the source of…special power” (see HALOT 160 s.v. II ברך pi).
[66:8] 120 tn Heb “cause the voice of his praise to be heard.”
[66:9] 121 tn Heb “the one who places our soul in life.”
[66:11] 123 tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.
[66:11] 124 tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (mu’aqah, “suffering”) occurs only here in the OT.
[66:12] 125 tc The MT reads רְוָיָה (“saturation”) but this should be emended to רְוָחָה (rÿvakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).
[66:13] 126 sn Here the psalmist switches to the singular; he speaks as the representative of the nation.
[66:16] 127 tn Heb “all of the fearers of God.”
[66:17] 128 tn Heb “to him [with] my mouth I called.”
[66:17] 129 tn Heb “and he was extolled under my tongue.” The form רוֹמַם (romam) appears to be a polal (passive) participle from רוּם (rum, “be exalted”), but many prefer to read רוֹמָם, “high praise [was under my tongue]” (cf. NEB). See BDB 928 s.v. רוֹמָם.
[66:18] 130 tn Heb “sin if I had seen in my heart.”
[66:20] 131 tn Heb “blessed [be] God.”
[66:20] 132 tn Or “who.” In a blessing formula after בָּרוּךְ (barukh, “blessed be”) the form אֲשֶׁר (’asher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.
[66:20] 133 tn Heb “did not turn aside my prayer and his loyal love with me.”
[67:1] 134 sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.
[67:1] 135 tn Or “have mercy on us.”
[67:1] 136 tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.
[67:1] 137 tn Heb “may he cause his face to shine with us.”
[67:2] 138 tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.
[67:3] 139 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.
[67:4] 141 tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).
[67:5] 142 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in v. 5 are understood as jussives in this call to praise.
[67:7] 143 tn The prefixed verb forms in vv. 6b-7a are understood as jussives.
[67:7] 144 tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”
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