Mazmur 30:8-10

30:8 To you, O Lord, I cried out;

I begged the Lord for mercy: ¹ 

30:9 “What ²  profit is there in taking my life, ³ 

in my descending into the Pit? ⁴ 

Can the dust of the grave ⁵  praise you?

Can it declare your loyalty? ⁶ 

30:10 Hear, O Lord, and have mercy on me!

O Lord, deliver me!” ⁷ 

Mazmur 137:5-6

137:5 If I forget you, O Jerusalem,

may my right hand be crippled! ⁸ 

137:6 May my tongue stick to the roof of my mouth,

if I do not remember you,

and do not give Jerusalem priority

over whatever gives me the most joy. ⁹ 

[30:8]  ¹ tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.

[30:9]  ² 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]  ³ tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.

[30:9]  ⁴ 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]  ⁵ tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.

[30:9]  ⁶ tn The rhetorical questions anticipate the answer, “Of course not!”

[30:9]  sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!

[30:10]  ⁷ tn Heb “be a helper to me.”

[137:5]  ⁸ tn Heb “may my right hand forget.” In this case one must supply an object, such as “how to move.” The elliptical nature of the text has prompted emendations (see L. C. Allen, Psalms 101-150 [WBC], 236). The translation assumes an emendation to תִּכְשַׁח (tikhshakh), from an otherwise unattested root כשׁח, meaning “to be crippled; to be lame.” See HALOT 502 s.v. כשׁח, which cites Arabic cognate evidence in support of the proposal. The corruption of the MT can be explained as an error of transposition facilitated by the use of שָׁכַח (shakhakh, “forget”) just before this.

[137:6]  ⁹ tn Heb “if I do not lift up Jerusalem over the top of my joy.”