Mazmur 127:1-2

Psalm 127 ¹ 

A song of ascents, ²  by Solomon.

127:1 If the Lord does not build a house, ³ 

then those who build it work in vain.

If the Lord does not guard a city, ⁴ 

then the watchman stands guard in vain.

127:2 It is vain for you to rise early, come home late,

and work so hard for your food. ⁵ 

Yes, ⁶  he can provide for those whom he loves even when they sleep. ⁷ 

Mazmur 144:1

Psalm 144 ⁸ 

By David.

144:1 The Lord, my protector, ⁹  deserves praise ¹⁰  –

the one who trains my hands for battle, ¹¹ 

and my fingers for war,

Amsal 10:22

10:22 The blessing ¹²  from the Lord ¹³  makes a person rich, ¹⁴ 

and he adds no sorrow ¹⁵  to ¹⁶  it.

Hosea 2:8

Agricultural Fertility Withdrawn from Israel

2:8 Yet ¹⁷  until now ¹⁸  she has refused to acknowledge ¹⁹  that I ²⁰  was the one

who gave her the grain, the new wine, and the olive oil;

and that it was I who ²¹  lavished on her the silver and gold –

which they ²²  used in worshiping Baal! ²³ 

[127:1]  ¹ sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.

[127:1]  ² sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[127:1]  ³ sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.

[127:1]  ⁴ sn The city symbolizes community security, which is the necessary framework for family security.

[127:2]  ⁵ tn Heb “[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.” The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See לָכֶם (lakhem, “for you”).

[127:2]  ⁶ tn Here the Hebrew particle כֵּן (ken) is used to stress the following affirmation (see Josh 2:4; Ps 63:2).

[127:2]  ⁷ tn Heb “he gives to his beloved, sleep.” The translation assumes that the Hebrew term שֵׁנָא (shena’, “sleep,” an alternate form of שֵׁנָה, shenah) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one’s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one’s first priority. Another option is to take “sleep” as the direct object: “yes, he gives sleep to his beloved” (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one’s needs met. He blesses on the basis of one’s relationship to him, not on the basis of physical energy expended.

[144:1]  ⁸ sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.

[144:1]  ⁹ tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

[144:1]  ¹⁰ tn Heb “blessed [be] the Lord, my rocky summit.”

[144:1]  ¹¹ sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

[10:22]  ¹² tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the Lord.

[10:22]  ¹³ tn Heb “of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions here as a genitive of source.

[10:22]  ¹⁴ tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.

[10:22]  ¹⁵ tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.

[10:22]  ¹⁶ tn Heb “with.”

[2:8]  ¹⁷ tn Or “For” (so KJV, NASB); or “But” (so NCV).

[2:8]  ¹⁸ tn The phrase “until now” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[2:8]  ¹⁹ tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”

[2:8]  ²⁰ tn The 1st person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect 1st person common singular: “I gave”).

[2:8]  ²¹ tn The phrase “that it was I who” does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.

[2:8]  ²² sn The third person plural here is an obvious reference to the Israelites who had been unfaithful to the Lord in spite of all that he had done for them. To maintain the imagery of Israel as the prostitute, a third person feminine singular would be called for; in the interest of literary consistency this has been supplied in some English translations (e.g., NCV, TEV, CEV, NLT).

[2:8]  ²³ tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”