Mazmur 71:17-18
Konteks71:17 O God, you have taught me since I was young,
and I am still declaring 1 your amazing deeds.
71:18 Even when I am old and gray, 2
O God, do not abandon me,
until I tell the next generation about your strength,
and those coming after me about your power. 3
Mazmur 21:1--24:10
KonteksFor the music director; a psalm of David.
21:1 O Lord, the king rejoices in the strength you give; 5
he takes great delight in the deliverance you provide. 6
21:2 You grant 7 him his heart’s desire;
you do not refuse his request. 8 (Selah)
21:3 For you bring him 9 rich 10 blessings; 11
you place a golden crown on his head.
21:4 He asked you to sustain his life, 12
and you have granted him long life and an enduring dynasty. 13
21:5 Your deliverance brings him great honor; 14
you give him majestic splendor. 15
21:6 For you grant him lasting blessings;
you give him great joy by allowing him into your presence. 16
21:7 For the king trusts 17 in the Lord,
and because of the sovereign Lord’s 18 faithfulness he is not upended. 19
21:8 You 20 prevail over 21 all your enemies;
your power is too great for those who hate you. 22
21:9 You burn them up like a fiery furnace 23 when you appear; 24
the Lord angrily devours them; 25
the fire consumes them.
21:10 You destroy their offspring 26 from the earth,
their descendants 27 from among the human race. 28
21:11 Yes, 29 they intend to do you harm; 30
they dream up a scheme, 31 but they do not succeed. 32
21:12 For you make them retreat 33
when you shoot your arrows at them. 34
21:13 Rise up, O Lord, in strength! 35
We will sing and praise 36 your power!
For the music director; according to the tune “Morning Doe;” 38 a psalm of David.
22:1 My God, my God, why have you abandoned me? 39
I groan in prayer, but help seems far away. 40
22:2 My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up. 41
22:3 You are holy;
you sit as king receiving the praises of Israel. 42
22:4 In you our ancestors 43 trusted;
they trusted in you 44 and you rescued them.
22:5 To you they cried out, and they were saved;
in you they trusted and they were not disappointed. 45
22:6 But I 46 am a worm, 47 not a man; 48
people insult me and despise me. 49
22:7 All who see me taunt 50 me;
they mock me 51 and shake their heads. 52
“Commit yourself 54 to the Lord!
Let the Lord 55 rescue him!
Let the Lord 56 deliver him, for he delights in him.” 57
22:9 Yes, you are the one who brought me out 58 from the womb
and made me feel secure on my mother’s breasts.
22:10 I have been dependent on you since birth; 59
from the time I came out of my mother’s womb you have been my God. 60
22:11 Do not remain far away from me,
for trouble is near and I have no one to help me. 61
22:12 Many bulls 62 surround me;
powerful bulls of Bashan 63 hem me in.
22:13 They 64 open their mouths to devour me 65
like a roaring lion that rips its prey. 66
22:14 My strength drains away like water; 67
all my bones are dislocated;
my heart 68 is like wax;
it melts away inside me.
22:15 The roof of my mouth 69 is as dry as a piece of pottery;
my tongue sticks to my gums. 70
You 71 set me in the dust of death. 72
22:16 Yes, 73 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 74
22:17 I can count 75 all my bones;
my enemies 76 are gloating over me in triumph. 77
22:18 They are dividing up my clothes among themselves;
they are rolling dice 78 for my garments.
22:19 But you, O Lord, do not remain far away!
You are my source of strength! 79 Hurry and help me! 80
22:20 Deliver me 81 from the sword!
Save 82 my life 83 from the claws 84 of the wild dogs!
22:21 Rescue me from the mouth of the lion, 85
and from the horns of the wild oxen! 86
You have answered me! 87
22:22 I will declare your name to my countrymen! 88
In the middle of the assembly I will praise you!
22:23 You loyal followers of the Lord, 89 praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! 90
22:24 For he did not despise or detest the suffering 91 of the oppressed; 92
he did not ignore him; 93
when he cried out to him, he responded. 94
22:25 You are the reason I offer praise 95 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 96
22:26 Let the oppressed eat and be filled! 97
Let those who seek his help praise the Lord!
May you 98 live forever!
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 99
Let all the nations 100 worship you! 101
22:28 For the Lord is king 102
and rules over the nations.
22:29 All of the thriving people 103 of the earth will join the celebration and worship; 104
all those who are descending into the grave 105 will bow before him,
including those who cannot preserve their lives. 106
22:30 A whole generation 107 will serve him;
they will tell the next generation about the sovereign Lord. 108
22:31 They will come and tell about his saving deeds; 109
they will tell a future generation what he has accomplished. 110
A psalm of David.
23:1 The Lord is my shepherd, 112
I lack nothing. 113
23:2 He takes me to lush pastures, 114
he leads me to refreshing water. 115
23:3 He restores my strength. 116
He leads me down 117 the right paths 118
for the sake of his reputation. 119
23:4 Even when I must walk through the darkest valley, 120
for you are with me;
your rod and your staff reassure me. 123
23:5 You prepare a feast before me 124
in plain sight of my enemies.
You refresh 125 my head with oil;
my cup is completely full. 126
23:6 Surely your goodness and faithfulness 127 will pursue 128 me all my days, 129
and I will live in 130 the Lord’s house 131 for the rest of my life. 132
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 134 it upon the ocean currents. 135
24:3 Who is allowed to ascend 136 the mountain of the Lord? 137
Who may go up to his holy dwelling place?
24:4 The one whose deeds are blameless
and whose motives are pure, 138
who does not lie, 139
or make promises with no intention of keeping them. 140
24:5 Such godly people are rewarded by the Lord, 141
and vindicated by the God who delivers them. 142
24:6 Such purity characterizes the people who seek his favor,
Jacob’s descendants, who pray to him. 143 (Selah)
Rise up, 145 you eternal doors!
Then the majestic king 146 will enter! 147
24:8 Who is this majestic king? 148
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! 149
He is the majestic king! (Selah)
[71:17] 1 tn Heb “and until now I am declaring.”
[71:18] 2 tn Heb “and even unto old age and gray hair.”
[71:18] 3 tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.
[21:1] 4 sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.
[21:1] 5 tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).
[21:1] 6 tn Heb “and in your deliverance, how greatly he rejoices.”
[21:2] 7 tn The translation assumes the perfect verbal forms in v. 2 are generalizing, stating factually what God typically does for the king. Another option is to take them as present perfects, “you have granted…you have not refused.” See v. 4, which mentions a specific request for a long reign.
[21:2] 8 tn Heb “and the request of his lips you do not refuse.”
[21:3] 9 tn Or “meet him [with].”
[21:3] 11 sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).
[21:4] 12 tn Heb “life he asked from you.” Another option is to translate the perfect verbal forms in v. 4 with the present tense, “he asks…you grant.”
[21:4] 13 tn Heb “you have granted him length of days forever and ever.” The phrase “length of days,” when used of human beings, usually refers to a lengthy period of time (such as one’s lifetime). See, for example, Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20. The additional phrase “forever and ever” is hyperbolic. While it seems to attribute eternal life to the king (see Pss 61:6-7; 72:5 as well), the underlying reality is the king’s enduring dynasty. He will live on, as it were, through his descendants, who will continue to rule over his kingdom long after he has passed off the scene.
[21:5] 14 tn Or “great glory.”
[21:5] 15 tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.
[21:6] 16 tn Heb “you make him happy with joy with [i.e., “close by” or “in”] your face.” On the idiom “with your face” (i.e., “in your presence”) see Ps 16:11 and BDB 816 s.v. פָּנֻה II.2.a.
[21:7] 17 tn The active participle draws attention to the ongoing nature of the action.
[21:7] 18 tn Traditionally “the Most High’s.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.
[21:7] 19 tn Another option is to translate the imperfect verbal form as future, “he will not be upended” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.
[21:8] 20 tn The king is now addressed. One could argue that the
[21:8] 21 tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.
[21:8] 22 tn Heb “your right hand finds those who hate you.”
[21:9] 23 tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).
[21:9] 24 tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.
[21:9] 25 tn Heb “the
[21:10] 26 tn Heb “fruit.” The next line makes it clear that offspring is in view.
[21:10] 28 tn Heb “sons of man.”
[21:11] 30 tn Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).
[21:11] 32 tn Heb “they lack ability.”
[21:12] 33 tn Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”
[21:12] 34 tn Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”
[21:13] 35 tn Heb “in your strength,” but English idiom does not require the pronoun.
[21:13] sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.
[21:13] 36 tn Heb “sing praise.”
[22:1] 37 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
[22:1] 38 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
[22:1] 39 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
[22:1] 40 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
[22:2] 41 tn Heb “there is no silence to me.”
[22:3] 42 tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the
[22:4] 44 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
[22:5] 45 tn Or “were not ashamed.”
[22:6] 46 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 47 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 48 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 49 tn Heb “a reproach of man and despised by people.”
[22:7] 50 tn Or “scoff at, deride, mock.”
[22:7] 51 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 52 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 53 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
[22:8] 54 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
[22:8] 55 tn Heb “Let him”; the referent (the
[22:8] 56 tn Heb “Let him”; the referent (the
[22:8] 57 tn That is, “for he [the
[22:8] sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.
[22:9] 58 tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
[22:10] 59 tn Heb “upon you I was cast from [the] womb.”
[22:10] 60 tn Heb “from the womb of my mother you [have been] my God.”
[22:10] sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb).
[22:11] 61 tn Heb “and there is no helper.”
[22:12] 62 sn The psalmist figuratively compares his enemies to dangerous bulls.
[22:12] 63 sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.
[22:13] 64 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”
[22:13] 65 tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).
[22:13] 66 tn Heb “a lion ripping and roaring.”
[22:14] 67 tn Heb “like water I am poured out.”
[22:14] 68 sn The heart is viewed here as the seat of the psalmist’s strength and courage.
[22:15] 69 tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.
[22:15] 70 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 71 sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).
[22:15] 72 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[22:16] 74 tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”
[22:17] 75 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
[22:17] 76 tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.
[22:17] 77 tn Heb “they gaze, they look upon me.”
[22:18] 78 tn Heb “casting lots.” The precise way in which this would have been done is not certain.
[22:19] 79 tn Heb “O my strength.”
[22:19] 80 tn Heb “hurry to my help.”
[22:20] 82 tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).
[22:20] 83 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.
[22:20] 84 tn Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws” of the wild dogs.
[22:21] 85 sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).
[22:21] 86 tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (rÿ’emim, “wild oxen”; see BDB 910 s.v. רְאֵם).
[22:21] 87 tn Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.
[22:22] 88 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
[22:23] 89 tn Heb “[you] fearers of the
[22:24] 91 tn Or “affliction”; or “need.”
[22:24] 92 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
[22:24] 93 tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).
[22:25] 95 tn Heb “from with you [is] my praise.”
[22:25] 96 tn Heb “my vows I will fulfill before those who fear him.” When asking the
[22:26] 97 sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
[22:26] 98 tn Heb “may your heart[s].”
[22:27] 99 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 100 tn Heb “families of the nations.”
[22:27] 101 tn Heb “before you.”
[22:28] 102 tn Heb “for to the
[22:29] 103 tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the
[22:29] 104 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the
[22:29] 105 tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.
[22:29] 106 tn Heb “and his life he does not revive.”
[22:30] 107 tn Heb “offspring.”
[22:30] 108 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[22:31] 109 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 110 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
[23:1] 111 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] 112 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] 113 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] 114 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] 115 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).
[23:2] sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
[23:3] 116 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] 117 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] 118 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] 119 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] 120 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] 121 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
[23:4] 122 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] 123 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] 124 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] 125 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] 126 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] 127 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] 128 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] 129 tn Heb “all the days of my life.”
[23:6] 130 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] 131 tn Heb “the house of the
[23:6] 132 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] 133 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] 134 tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.
[24:2] 135 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] 136 tn The imperfects in v. 3 are modal, expressing potential or permission.
[24:3] 137 sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).
[24:4] 138 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] 139 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] 140 tn Heb “and does not swear an oath deceitfully.”
[24:5] 141 tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the
[24:5] 142 tn “and vindication from the God of his deliverance.”
[24:6] 143 tn Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the
[24:6] sn This verse presents a somewhat idealized view of Jacob’s descendants as devoted worshipers of the Lord.
[24:7] 144 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] 145 tn Heb “lift yourselves up.”
[24:7] 146 tn Or “king of glory.”
[24:7] 147 tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
[24:8] 148 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] 149 tn Traditionally, “the
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