Mazmur 75:1--77:20
KonteksFor the music director; according to the al-tashcheth style; 2 a psalm of Asaph; a song.
75:1 We give thanks to you, O God! We give thanks!
You reveal your presence; 3
people tell about your amazing deeds.
“At the appointed times, 5
I judge 6 fairly.
75:3 When the earth and all its inhabitants dissolve in fear, 7
I make its pillars secure.” 8 (Selah)
75:4 9 I say to the proud, “Do not be proud,”
and to the wicked, “Do not be so confident of victory! 10
75:5 Do not be so certain you have won! 11
Do not speak with your head held so high! 12
75:6 For victory does not come from the east or west,
or from the wilderness. 13
He brings one down and exalts another. 15
75:8 For the Lord holds in his hand a cup full
of foaming wine mixed with spices, 16
and pours it out. 17
Surely all the wicked of the earth
will slurp it up and drink it to its very last drop.” 18
75:9 As for me, I will continually tell what you have done; 19
I will sing praises to the God of Jacob!
“I will bring down all the power of the wicked;
the godly will be victorious.” 21
For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.
76:1 God has revealed himself in Judah; 23
in Israel his reputation 24 is great.
he dwells in Zion. 26
76:3 There he shattered the arrows, 27
the shield, the sword, and the rest of the weapons of war. 28 (Selah)
76:4 You shine brightly and reveal your majesty,
as you descend from the hills where you killed your prey. 29
76:5 The bravehearted 30 were plundered; 31
they “fell asleep.” 32
All the warriors were helpless. 33
76:6 At the sound of your battle cry, 34 O God of Jacob,
both rider 35 and horse “fell asleep.” 36
76:7 You are awesome! Yes, you!
Who can withstand your intense anger? 37
76:8 From heaven you announced what their punishment would be. 38
The earth 39 was afraid and silent
76:9 when God arose to execute judgment,
and to deliver all the oppressed of the earth. (Selah)
76:10 Certainly 40 your angry judgment upon men will bring you praise; 41
you reveal your anger in full measure. 42
76:11 Make vows to the Lord your God and repay them!
Let all those who surround him 43 bring tribute to the awesome one!
the kings of the earth regard him as awesome. 45
For the music director, Jeduthun; a psalm of Asaph.
77:1 I will cry out to God 47 and call for help!
I will cry out to God and he will pay attention 48 to me.
77:2 In my time of trouble I sought 49 the Lord.
I kept my hand raised in prayer throughout the night. 50
I 51 refused to be comforted.
77:3 I said, “I will remember God while I groan;
I will think about him while my strength leaves me.” 52 (Selah)
77:4 You held my eyelids open; 53
I was troubled and could not speak. 54
77:5 I thought about the days of old,
about ancient times. 55
77:6 I said, “During the night I will remember the song I once sang;
I will think very carefully.”
I tried to make sense of what was happening. 56
77:7 I asked, 57 “Will the Lord reject me forever?
Will he never again show me his favor?
77:8 Has his loyal love disappeared forever?
Has his promise 58 failed forever?
77:9 Has God forgotten to be merciful?
Has his anger stifled his compassion?”
77:10 Then I said, “I am sickened by the thought
that the sovereign One 59 might become inactive. 60
77:11 I will remember the works of the Lord.
Yes, I will remember the amazing things you did long ago! 61
77:12 I will think about all you have done;
I will reflect upon your deeds!”
77:13 62 O God, your deeds are extraordinary! 63
What god can compare to our great God? 64
77:14 You are the God who does amazing things;
you have revealed your strength among the nations.
77:15 You delivered 65 your people by your strength 66 –
the children of Jacob and Joseph. (Selah)
77:16 The waters 67 saw you, O God,
the waters saw you and trembled. 68
Yes, the depths of the sea 69 shook with fear. 70
77:17 The clouds poured down rain; 71
the skies thundered. 72
Yes, your arrows 73 flashed about.
77:18 Your thunderous voice was heard in the wind;
the lightning bolts lit up the world;
the earth trembled and shook. 74
77:19 You walked through the sea; 75
you passed through the surging waters, 76
but left no footprints. 77
77:20 You led your people like a flock of sheep,
by the hand of Moses and Aaron.
[75:1] 1 sn Psalm 75. The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.
[75:1] 2 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-59.
[75:1] 3 tn Heb “and near [is] your name.”
[75:2] 4 tn The words “God says” are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2-3.
[75:2] 5 tn Heb “when I take an appointed time.”
[75:2] 6 tn Heb “I, [in] fairness, I judge.” The statement is understood in a generalizing sense; God typically executes fair judgment as he governs the world. One could take this as referring to an anticipated (future) judgment, “I will judge.”
[75:3] 8 tn The statement is understood in a generalizing sense; God typically prevents the world from being overrun by chaos. One could take this as referring to an anticipated event, “I will make its pillars secure.”
[75:4] 9 tn The identity of the speaker in vv. 4-6 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7-9 (where God/the
[75:4] 10 tn Heb “do not lift up a horn.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). Here the idiom seems to refer to an arrogant attitude that assumes victory has been achieved.
[75:5] 11 tn Heb “do not lift up on high your horn.”
[75:5] 12 tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).
[75:5] sn The image behind the language of vv. 4-5 is that of a powerful wild ox that confidently raises its head before its enemies.
[75:6] 13 tn Heb “for not from the east or from the west, and not from the wilderness of the mountains.” If one follows this reading the sentence is elliptical. One must supply “does help come,” or some comparable statement. However, it is possible to take הָרִים (harim) as a Hiphil infinitive from רוּם (rum), the same verb used in vv. 4-5 of “lifting up” a horn. In this case one may translate the form as “victory.” In this case the point is that victory does not come from alliances with other nations.
[75:7] 15 tn The imperfects here emphasize the generalizing nature of the statement.
[75:8] 16 tn Heb “for a cup [is] in the hand of the
[75:8] 17 tn Heb “and he pours out from this.”
[75:8] 18 tn Heb “surely its dregs they slurp up and drink, all the wicked of the earth.”
[75:8] sn The psalmist pictures God as forcing the wicked to gulp down an intoxicating drink that will leave them stunned and vulnerable. Divine judgment is also depicted this way in Ps 60:3; Isa 51:17-23; and Hab 2:16.
[75:9] 19 tn Heb “I will declare forever.” The object needs to be supplied; God’s just judgment is in view.
[75:10] 20 tn The words “God says” are not in the Hebrew text. They are supplied in the translation to clarify that God speaks in v. 10.
[75:10] 21 tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5).
[76:1] 22 sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.
[76:1] 23 tn Or “God is known in Judah.”
[76:1] 24 tn Heb “name,” which here stands metonymically for God’s reputation.
[76:2] 25 sn Salem is a shorter name for Jerusalem (see Gen 14:18).
[76:2] 26 tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).
[76:3] 27 tn Heb “flames of the bow,” i.e., arrows.
[76:3] 28 tn Heb “shield and sword and battle.” “Battle” probably here stands by metonymy for the weapons of war in general.
[76:3] sn This verse may allude to the miraculous defeat of the Assyrians in 701
[76:4] 29 tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.
[76:5] 30 tn Heb “strong of heart.” In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).
[76:5] 31 tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 §54.a, n. 2); the root is שָׁלַל (shalal, “to plunder”).
[76:5] 32 tn Heb “they slept [in] their sleep.” “Sleep” here refers to the “sleep” of death. A number of modern translations take the phrase to refer to something less than death, however: NASB “cast into a deep sleep”; NEB “fall senseless”; NIV “lie still”; NRSV “lay stunned.”
[76:5] 33 tn Heb “and all the men of strength did not find their hands.”
[76:6] 34 tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.
[76:6] 35 tn Or “chariot,” but even so the term is metonymic for the charioteer.
[76:6] 36 tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.
[76:7] 37 tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (me’az, “from the time of”) is better emended to מֵאֹז (me’oz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).
[76:8] 38 tn Heb “a [legal] decision,” or “sentence.”
[76:8] 39 tn “The earth” stands here by metonymy for its inhabitants.
[76:10] 41 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
[76:10] 42 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.
[76:11] 43 tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.
[76:12] 44 tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior.
[76:12] 45 tn Heb “[he is] awesome to the kings of the earth.”
[77:1] 46 sn Psalm 77. The psalmist recalls how he suffered through a time of doubt, but tells how he found encouragement and hope as he recalled the way in which God delivered Israel at the Red Sea.
[77:1] 47 tn Heb “my voice to God.” The Hebrew verb קָרָא (qara’, “to call out; to cry out”) should probably be understood by ellipsis (see Ps 3:4) both here and in the following (parallel) line.
[77:1] 48 tn The perfect with vav (ו) consecutive is best taken as future here (although some translations render this as a past tense; cf. NEB, NIV). The psalmist expresses his confidence that God will respond to his prayer. This mood of confidence seems premature (see vv. 3-4), but v. 1 probably reflects the psalmist’s attitude at the end of the prayer (see vv. 13-20). Having opened with an affirmation of confidence, he then retraces how he gained confidence during his trial (see vv. 2-12).
[77:2] 49 tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.
[77:2] 50 tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.
[77:2] 51 tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[77:3] 52 tn Heb “I will remember God and I will groan, I will reflect and my spirit will grow faint.” The first three verbs are cohortatives, the last a perfect with vav (ו) consecutive. The psalmist’s statement in v. 4 could be understood as concurrent with v. 1, or, more likely, as a quotation of what he had said earlier as he prayed to God (see v. 2). The words “I said” are supplied in the translation at the beginning of the verse to reflect this interpretation (see v. 10).
[77:4] 53 tn Heb “you held fast the guards of my eyes.” The “guards of the eyes” apparently refers to his eyelids. The psalmist seems to be saying that God would not bring him relief, which would have allowed him to shut his eyes and get some sleep (see v. 2).
[77:4] 54 tn The imperfect is used in the second clause to emphasize that this was an ongoing condition in the past.
[77:5] 55 tn Heb “the years of antiquity.”
[77:6] 56 tn Heb “I will remember my song in the night, with my heart I will reflect. And my spirit searched.” As in v. 4, the words of v. 6a are understood as what the psalmist said earlier. Consequently the words “I said” are supplied in the translation for clarification (see v. 10). The prefixed verbal form with vav (ו) consecutive at the beginning of the final line is taken as sequential to the perfect “I thought” in v. 6.
[77:7] 57 tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.
[77:8] 58 tn Heb “word,” which may refer here to God’s word of promise (note the reference to “loyal love” in the preceding line).
[77:10] 59 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
[77:10] 60 tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shÿnot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.
[77:11] 61 tn Heb “yes, I will remember from old your wonders.”
[77:11] sn The psalmist refuses to allow skepticism to win out. God has revealed himself to his people in tangible, incontrovertible ways in the past and the psalmist vows to remember the historical record as a source of hope for the future.
[77:13] 62 sn Verses 13-20 are the content of the psalmist’s reflection (see vv. 11-12). As he thought about God’s work in Israel’s past, he reached the place where he could confidently cry out for God’s help (see v. 1).
[77:13] 63 tn Heb “O God, in holiness [is] your way.” God’s “way” here refers to his actions. “Holiness” is used here in the sense of “set apart, unique,” rather than in a moral/ethical sense. As the next line and the next verse emphasize, God’s deeds are incomparable and set him apart as the one true God.
[77:13] 64 tn Heb “Who [is] a great god like God?” The rhetorical question assumes the answer, “No one!”
[77:15] 66 tn Heb “with [your] arm.”
[77:16] 67 tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.
[77:16] 68 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:16] 69 tn The words “of the sea” are supplied in the translation for stylistic reasons.
[77:16] 70 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:17] 72 tn Heb “a sound the clouds gave.”
[77:17] 73 tn The lightning accompanying the storm is portrayed as the
[77:18] 74 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
[77:18] sn Verses 16-18 depict the
[77:19] 75 tn Heb “in the sea [was] your way.”
[77:19] 76 tn Heb “and your paths [were] in the mighty waters.”
