Boks TemuanPsalms 6:1-10
KonteksFor the music director, to be accompanied by stringed instruments, according to the sheminith style; 2 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 3
6:2 Have mercy on me, 4 Lord, for I am frail!
Heal me, Lord, for my bones are shaking! 5
6:3 I am absolutely terrified, 6
and you, Lord – how long will this continue? 7
6:4 Relent, Lord, rescue me! 8
Deliver me because of your faithfulness! 9
6:5 For no one remembers you in the realm of death, 10
In Sheol who gives you thanks? 11
6:6 I am exhausted as I groan;
all night long I drench my bed in tears; 12
my tears saturate the cushion beneath me. 13
6:7 My eyes 14 grow dim 15 from suffering;
they grow weak 16 because of all my enemies. 17
6:8 Turn back from me, all you who behave wickedly, 18
for the Lord has heard the sound of my weeping! 19
6:9 The Lord has heard my appeal for mercy;
the Lord has accepted 20 my prayer.
6:10 May all my enemies be humiliated 21 and absolutely terrified! 22
May they turn back and be suddenly humiliated!
Psalms 8:1--10:18
KonteksFor the music director, according to the gittith style; 24 a psalm of David.
how magnificent 26 is your reputation 27 throughout the earth!
You reveal your majesty in the heavens above! 28
8:2 From the mouths of children and nursing babies
you have ordained praise on account of your adversaries, 29
so that you might put an end to the vindictive enemy. 30
8:3 When I look up at the heavens, which your fingers made,
and see the moon and the stars, which you set in place, 31
8:4 Of what importance is the human race, 32 that you should notice 33 them?
Of what importance is mankind, 34 that you should pay attention to them, 35
8:5 and make them a little less than the heavenly beings? 36
You grant mankind 37 honor and majesty; 38
8:6 you appoint them to rule over your creation; 39
you have placed 40 everything under their authority, 41
8:7 including all the sheep and cattle,
as well as the wild animals, 42
8:8 the birds in the sky, the fish in the sea
and everything that moves through the currents 43 of the seas.
how magnificent 45 is your reputation 46 throughout the earth! 47
For the music director; according to the alumoth-labben style; 49 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 50
9:2 I will be happy and rejoice in you!
I will sing praises to you, O sovereign One! 51
9:3 When my enemies turn back,
they trip and are defeated 52 before you.
9:4 For you defended my just cause; 53
from your throne you pronounced a just decision. 54
9:5 You terrified the nations with your battle cry; 55
you destroyed the wicked; 56
you permanently wiped out all memory of them. 57
9:6 The enemy’s cities have been reduced to permanent ruins; 58
you destroyed their cities; 59
all memory of the enemies has perished. 60
9:7 But the Lord 61 rules 62 forever;
he reigns in a just manner. 63
9:8 He judges the world fairly;
he makes just legal decisions for the nations. 64
9:9 Consequently 65 the Lord provides safety for the oppressed; 66
he provides safety in times of trouble. 67
9:10 Your loyal followers trust in you, 68
for you, Lord, do not abandon those who seek your help. 69
9:11 Sing praises to the Lord, who rules 70 in Zion!
Tell the nations what he has done! 71
9:12 For the one who takes revenge against murderers took notice of the oppressed; 72
he did not overlook 73 their cry for help 74
“Have mercy on me, 76 Lord!
See how I am oppressed by those who hate me, 77
O one who can snatch me away 78 from the gates of death!
9:14 Then I will 79 tell about all your praiseworthy acts; 80
in the gates of Daughter Zion 81 I will rejoice because of your deliverance.” 82
9:15 The nations fell 83 into the pit they had made;
their feet were caught in the net they had hidden. 84
9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 85 (Higgaion. 86 Selah)
9:17 The wicked are turned back and sent to Sheol; 87
this is the destiny of 88 all the nations that ignore 89 God,
9:18 for the needy are not permanently ignored, 90
the hopes of the oppressed are not forever dashed. 91
Don’t let men be defiant! 93
May the nations be judged in your presence!
Let the nations know they are mere mortals! 95 (Selah)
10:1 Why, Lord, do you stand far off?
Why do you pay no attention during times of trouble? 97
10:2 The wicked arrogantly chase the oppressed; 98
the oppressed are trapped 99 by the schemes the wicked have dreamed up. 100
10:3 Yes, 101 the wicked man 102 boasts because he gets what he wants; 103
the one who robs others 104 curses 105 and 106 rejects the Lord. 107
10:4 The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.” 108
10:5 He is secure at all times. 109
He has no regard for your commands; 110
he disdains all his enemies. 111
“I will never 113 be upended,
because I experience no calamity.” 114
10:7 His mouth is full of curses and deceptive, harmful words; 115
his tongue injures and destroys. 116
10:8 He waits in ambush near the villages; 117
in hidden places he kills the innocent.
His eyes look for some unfortunate victim. 118
10:9 He lies in ambush in a hidden place, like a lion in a thicket; 119
he lies in ambush, waiting to catch 120 the oppressed;
he catches the oppressed 121 by pulling in his net. 122
10:10 His victims are crushed and beaten down;
they are trapped in his sturdy nets. 123
“God overlooks it;
he does not pay attention;
he never notices.” 125
O God, strike him down! 127
Do not forget the oppressed!
10:13 Why does the wicked man reject God? 128
He says to himself, 129 “You 130 will not hold me accountable.” 131
10:14 You have taken notice, 132
for 133 you always see 134 one who inflicts pain and suffering. 135
The unfortunate victim entrusts his cause to you; 136
you deliver 137 the fatherless. 138
10:15 Break the arm 139 of the wicked and evil man!
Hold him accountable for his wicked deeds, 140
which he thought you would not discover. 141
10:16 The Lord rules forever! 142
The nations are driven out of his land. 143
10:17 Lord, you have heard 144 the request 145 of the oppressed;
you make them feel secure because you listen to their prayer. 146
10:18 You defend 147 the fatherless and oppressed, 148
so that mere mortals may no longer terrorize them. 149
Psalms 14:1-7
KonteksFor the music director; by David.
14:1 Fools say to themselves, 151 “There is no God.” 152
They sin and commit evil deeds; 153
none of them does what is right. 154
14:2 The Lord looks down from heaven 155 at the human race, 156
to see if there is anyone who is wise 157 and seeks God. 158
14:3 Everyone rejects God; 159
they are all morally corrupt. 160
None of them does what is right, 161
not even one!
14:4 All those who behave wickedly 162 do not understand – 163
those who devour my people as if they were eating bread,
and do not call out to the Lord.
14:5 They are absolutely terrified, 164
for God defends the godly. 165
14:6 You want to humiliate the oppressed, 166
even though 167 the Lord is their 168 shelter.
14:7 I wish the deliverance 169 of Israel would come from Zion!
When the Lord restores the well-being of his people, 170
may Jacob rejoice, 171
may Israel be happy! 172
Psalms 16:1-11
KonteksA prayer 174 of David.
16:1 Protect me, O God, for I have taken shelter in you. 175
16:2 I say to the Lord, “You are the Lord,
my only source of well-being.” 176
16:3 As for God’s chosen people who are in the land,
and the leading officials I admired so much 177 –
16:4 their troubles multiply,
they desire other gods. 178
I will not pour out drink offerings of blood to their gods, 179
nor will I make vows in the name of their gods. 180
16:5 Lord, you give me stability and prosperity; 181
you make my future secure. 182
16:6 It is as if I have been given fertile fields
or received a beautiful tract of land. 183
16:7 I will praise 184 the Lord who 185 guides 186 me;
yes, during the night I reflect and learn. 187
16:8 I constantly trust in the Lord; 188
because he is at my right hand, I will not be upended.
16:9 So my heart rejoices
and I am happy; 189
My life is safe. 190
16:10 You will not abandon me 191 to Sheol; 192
you will not allow your faithful follower 193 to see 194 the Pit. 195
16:11 You lead me in 196 the path of life; 197
I experience absolute joy in your presence; 198
you always give me sheer delight. 199
Psalms 19:1-14
KonteksFor the music director; a psalm of David.
19:1 The heavens declare the glory of God; 201
the sky displays his handiwork. 202
19:2 Day after day it speaks out; 203
night after night it reveals his greatness. 204
19:3 There is no actual speech or word,
nor is its 205 voice literally heard.
19:4 Yet its voice 206 echoes 207 throughout the earth;
its 208 words carry 209 to the distant horizon. 210
In the sky 211 he has pitched a tent for the sun. 212
19:5 Like a bridegroom it emerges 213 from its chamber; 214
like a strong man it enjoys 215 running its course. 216
19:6 It emerges from the distant horizon, 217
and goes from one end of the sky to the other; 218
nothing can escape 219 its heat.
19:7 The law of the Lord is perfect
and preserves one’s life. 220
The rules set down by the Lord 221 are reliable 222
and impart wisdom to the inexperienced. 223
19:8 The Lord’s precepts are fair 224
and make one joyful. 225
The Lord’s commands 226 are pure 227
and give insight for life. 228
19:9 The commands to fear the Lord are right 229
and endure forever. 230
The judgments given by the Lord are trustworthy
and absolutely just. 231
19:10 They are of greater value 232 than gold,
than even a great amount of pure gold;
they bring greater delight 233 than honey,
than even the sweetest honey from a honeycomb.
19:11 Yes, your servant finds moral guidance there; 234
those who obey them receive a rich reward. 235
19:12 Who can know all his errors? 236
Please do not punish me for sins I am unaware of. 237
19:13 Moreover, keep me from committing flagrant 238 sins;
do not allow such sins to control me. 239
Then I will be blameless,
and innocent of blatant 240 rebellion.
19:14 May my words and my thoughts
be acceptable in your sight, 241
O Lord, my sheltering rock 242 and my redeemer. 243
Psalms 21:1-13
KonteksFor the music director; a psalm of David.
21:1 O Lord, the king rejoices in the strength you give; 245
he takes great delight in the deliverance you provide. 246
21:2 You grant 247 him his heart’s desire;
you do not refuse his request. 248 (Selah)
21:3 For you bring him 249 rich 250 blessings; 251
you place a golden crown on his head.
21:4 He asked you to sustain his life, 252
and you have granted him long life and an enduring dynasty. 253
21:5 Your deliverance brings him great honor; 254
you give him majestic splendor. 255
21:6 For you grant him lasting blessings;
you give him great joy by allowing him into your presence. 256
21:7 For the king trusts 257 in the Lord,
and because of the sovereign Lord’s 258 faithfulness he is not upended. 259
21:8 You 260 prevail over 261 all your enemies;
your power is too great for those who hate you. 262
21:9 You burn them up like a fiery furnace 263 when you appear; 264
the Lord angrily devours them; 265
the fire consumes them.
21:10 You destroy their offspring 266 from the earth,
their descendants 267 from among the human race. 268
21:11 Yes, 269 they intend to do you harm; 270
they dream up a scheme, 271 but they do not succeed. 272
21:12 For you make them retreat 273
when you shoot your arrows at them. 274
21:13 Rise up, O Lord, in strength! 275
We will sing and praise 276 your power!
[6:1] 1 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
[6:1] 2 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[6:1] 3 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
[6:2] 4 tn Or “show me favor.”
[6:2] 5 tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.
[6:3] 7 tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[6:3] 8 tn Heb “and you,
[6:4] 10 tn Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[6:4] 11 sn Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help.
[6:5] 13 tn Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.
[6:5] 14 tn The rhetorical question anticipates the answer, “no one.”
[6:6] 16 tn Heb “I cause to swim through all the night my bed.”
[6:6] 17 tn Heb “with my tears my bed I flood/melt.”
[6:7] 19 tn The Hebrew text has the singular “eye” here.
[6:7] 20 tn Or perhaps, “are swollen.”
[6:7] 21 tn Or perhaps, “grow old.”
[6:7] 22 sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
[6:8] 22 tn Heb “all [you] workers of wickedness.” See Ps 5:5.
[6:8] 23 sn The
[6:9] 25 tn The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the
[6:10] 28 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling judgment down on his enemies.
[6:10] 29 tn Heb “and may they be very terrified.” The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. Now he asks the
[8:1] 31 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
[8:1] 32 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 33 tn The plural form of the title emphasizes the
[8:1] 34 tn Or “awesome”; or “majestic.”
[8:1] 35 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 36 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
[8:2] 34 tn Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the LXX which has “praise” (αἶνος, ainos) in place of “strength” (עֹז, ’oz); cf. NIV, NCV, NLT.
[8:2] 35 tn Heb “to cause to cease an enemy and an avenger.” The singular forms are collective. The Hitpael participle of נָקַם (naqam) also occurs in Ps 44:16.
[8:3] 37 tn Heb “when I see your heavens, the works of your fingers, the moon and stars which you established.” The verb “[and] see” is understood by ellipsis in the second half of the verse.
[8:4] 40 tn Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (’enosh, “man”) is used here in a collective sense and refers to the human race.
[8:4] 41 tn Heb “remember him.”
[8:4] 42 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
[8:4] 43 tn The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
[8:5] 43 tn Heb “and you make him lack a little from [the] gods [or “God”].” The Piel form of חָסַר (khasar, “to decrease, to be devoid”) is used only here and in Eccl 4:8, where it means “to deprive, to cause to be lacking.” The prefixed verbal form with vav (ו) consecutive either carries on the characteristic nuance of the imperfect in v. 5b or indicates a consequence (“so that you make him…”) of the preceding statement (see GKC 328 §111.m). Some prefer to make this an independent clause and translate it as a new sentence, “You made him….” In this case the statement might refer specifically to the creation of the first human couple, Adam and Eve (cf. Gen 1:26-27). The psalmist does appear to allude to Gen 1:26-27, where mankind is created in the image of God and his angelic assembly (note “let us make man in our image” in Gen 1:26). However, the psalmist’s statement need not be limited in its focus to that historical event, for all mankind shares the image imparted to the first human couple. Consequently the psalmist can speak in general terms of the exalted nature of mankind. The referent of אֱלֹהִים (’elohim, “God” or “the heavenly beings”) is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26-27 suggests a broader referent, including God and the other heavenly beings (known in other texts as “angels”). The term אֱלֹהִים is also used in this way in Gen 3:5, where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22, where God says, “the man has become like one of us.”) Also אֱלֹהִים may refer to the members of the heavenly assembly in Ps 82:1, 6. The LXX (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7).
[8:5] 44 tn Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.
[8:5] 45 sn Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30).
[8:6] 46 tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”
[8:6] 47 tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).
[8:6] 48 tn Heb “under his feet.”
[8:7] 49 tn Heb “and also the beasts of the field.”
[8:9] 55 tn The plural form of the title emphasizes the
[8:9] 56 tn Or “awesome, majestic.”
[8:9] 57 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:9] 58 sn Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.
[9:1] 58 sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew
[9:1] 59 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
[9:1] 60 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
[9:2] 61 tn Heb “[to] your name, O Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Most High.” This divine title (עֶלְיוֹן, ’elyo/) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[9:3] 64 tn Or “perish”; or “die.” The imperfect verbal forms in this line either emphasize what typically happens or describe vividly the aftermath of a recent battle in which the
[9:4] 67 tn Heb “for you accomplished my justice and my legal claim.”
[9:4] 68 tn Heb “you sat on a throne [as] one who judges [with] righteousness.” The perfect verbal forms in v. 4 probably allude to a recent victory (see vv. 5-7). Another option is to understand the verbs as describing what is typical (“you defend…you sit on a throne”).
[9:5] 70 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
[9:5] 71 tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.
[9:5] 72 tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
[9:6] 73 tn Heb “the enemy – they have come to an end [in] ruins permanently.” The singular form אוֹיֵב (’oyev, “enemy”) is collective. It is placed at the beginning of the verse to heighten the contrast with יְהוָה (yÿhvah, “the
[9:6] 74 tn Heb “you uprooted cities.”
[9:6] 75 tn Heb “it has perished, their remembrance, they.” The independent pronoun at the end of the line is in apposition to the preceding pronominal suffix and lends emphasis (see IBHS 299 §16.3.4). The referent of the masculine pronoun is the nations/enemies (cf. v. 5), not the cities (the Hebrew noun עָרִים [’arim, “cities”] is grammatically feminine). This has been specified in the present translation for clarity; many modern translations retain the pronoun “them,” resulting in ambiguity (cf. NRSV “their cities you have rooted out; the very memory of them has perished”).
[9:7] 76 tn The construction vav (ו) + subject highlights the contrast between the exalted
[9:7] 77 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
[9:7] 78 tn Heb “he establishes for justice his throne.”
[9:8] 79 tn Heb “the peoples.” The imperfect verbal forms in v. 8 either describe God’s typical, characteristic behavior, or anticipate a future judgment of worldwide proportions (“will judge…”).
[9:9] 82 tn Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.
[9:9] 83 tn Heb “and the
[9:9] 84 tn Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).
[9:10] 85 tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the
[9:10] 86 tn Heb “the ones who seek you.”
[9:11] 88 tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”
[9:11] 89 tn Heb “declare among the nations his deeds.”
[9:12] 91 tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.
[9:12] 92 tn Heb “did not forget.”
[9:12] 93 tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.
[9:13] 94 tn The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The
[9:13] 95 tn Or “show me favor.”
[9:13] 96 tn Heb “see my misery from the ones who hate me.”
[9:13] 97 tn Heb “one who lifts me up.”
[9:14] 97 tn Or “so that I might.”
[9:14] 98 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
[9:14] 99 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
[9:14] 100 tn Heb “in your deliverance.”
[9:15] 100 tn Heb “sank down.”
[9:15] 101 sn The hostility of the nations against God’s people is their downfall, for it prompts God to intervene and destroy them. See also Ps 7:15-16.
[9:16] 103 tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
[9:16] 104 tn This is probably a technical musical term.
[9:17] 106 tn Heb “the wicked turn back to Sheol.” The imperfect verbal form either emphasizes what typically happens or describes vividly the aftermath of the
[9:17] 107 tn The words “this is the destiny of” are supplied in the translation for stylistic reasons. The verb “are turned back” is understood by ellipsis (see the preceding line).
[9:17] 108 tn Heb “forget.” “Forgetting God” refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see also Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 44:20). The nations’ refusal to acknowledge God’s sovereignty accounts for their brazen attempt to attack and destroy his people.
[9:18] 110 tn Heb “the hope of the afflicted does [not] perish forever.” The negative particle is understood by ellipsis; note the preceding line. The imperfect verbal forms express what typically happens.
[9:19] 112 sn Rise up,
[9:20] 115 tn Heb “place,
[9:20] 116 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).
[10:1] 118 sn Psalm 10. Many Hebrew
[10:1] 119 tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).
[10:2] 121 tn Heb “because of the pride of [the] wicked he burns [i.e. hotly pursues] [the] oppressed.” The singular forms רָשָׁע (rasha’, “wicked”) and עָנִי (’aniy, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.
[10:2] 122 tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.
[10:2] 123 tn Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. NIV, which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. NRSV, “let them be caught in the schemes they have devised”).
[10:3] 124 tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).
[10:3] 125 tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.
[10:3] 126 tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.
[10:3] 127 tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.
[10:3] 128 tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.
[10:3] 129 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
[10:3] 130 tn Another option is to translate, “he blesses one who robs others, [but] he curses the
[10:4] 127 tn Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11).
[10:5] 130 tn Heb “they are firm, his ways, at every time.” The verb חַיִל (khayil, “be firm, be strong”) occurs only here and in Job 20:21, where it has the sense “endure.”
[10:5] 131 tc Heb “[on a] height, your judgments from before him.” If the MT is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם (marom, “height”) to סָרוּ (saru, “[your judgments] are turned aside”), the final mem (ם) being dittographic (note the initial mem on the immediately following word [מִשְׁפָּטֶיךָ, mishÿfatekha, “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment.
[10:5] 132 tn Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ (yafiakh) from the root יָפַח (yafakh, “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ (yafeakh, “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested.
[10:6] 133 tn Heb “he says in his heart/mind.”
[10:6] 134 tn Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.
[10:6] 135 tn Heb “who, not in calamity.” If אֲשֶׁר (’asher) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (’osher, “happiness”; see HALOT 99 s.v. אֹשֶׁר); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר, see BDB 83 s.v. אֲשֶׁר 8.c (where the present text is not cited).
[10:7] 136 tn Heb “[with] a curse his mouth is full, and lies and injury.”
[10:7] 137 tn Heb “under his tongue are destruction and wickedness.” The words translated “destruction and wickedness” are also paired in Ps 90:10. They also appear in proximity in Pss 7:14 and 55:10.
[10:8] 139 tn Heb “he sits in the ambush of the villages.”
[10:8] 140 tn Heb “his eyes for an unfortunate person lie hidden.” The language may picture a lion (see v. 9) peering out from its hiding place in anticipation that an unsuspecting victim will soon come strolling along.
[10:9] 142 tn Or “in its den.”
[10:9] 143 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
[10:9] 144 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
[10:9] 145 tn Or “when he [i.e., the wicked man] pulls in his net.”
[10:10] 145 tn Heb “he crushes, he is bowed down, and he falls into his strong [ones], [the] unfortunate [ones].” This verse presents several lexical and syntactical difficulties. The first word (יִדְכֶּה, yidekeh) is an otherwise unattested Qal form of the verb דָּכָה (dakhah, “crush”). (The Qere [marginal] form is imperfect; the consonantal text [Kethib] has the perfect with a prefixed conjunction vav [ו].) If the wicked man’s victim is the subject, which seems to be the case (note the two verbs which follow), then the form should be emended to a Niphal (יִדָּכֶה, yiddakheh). The phrase בַּעֲצוּמָיו (ba’atsumayv, “into his strong [ones]”), poses interpretive problems. The preposition -בְּ (bet) follows the verb נָפַל (nafal, “fall”), so it may very well carry the nuance “into” here, with “his strong [ones]” then referring to something into which the oppressed individual falls. Since a net is mentioned in the preceding verse as the instrument used to entrap the victim, it is possible that “strong [ones]” here refers metonymically to the wicked man’s nets or traps. Ps 35:8 refers to a man falling into a net (רֶשֶׁת, reshet), as does Ps 141:10 (where the plural of מִכְמָר [mikhmar, “net”] is used). A hunter’s net (רֶשֶׁת), is associated with snares (פַּח [pakh], מֹקְשִׁים, [moqÿshim]) and ropes (חֲבָלִים, khavalim) in Ps 140:5. The final word in the verse (חֶלְכָּאִים (khelka’im, “unfortunate [ones]”) may be an alternate form of חֵלְכָח (khelkhakh, “unfortunate [one]”; see vv. 8, 14). The Qere (marginal reading) divides the form into two words, חֵיל כָּאִים (khel ka’im, “army/host of disheartened [ones]”). The three verb forms in v. 10 are singular because the representative “oppressed” individual is the grammatical subject (see the singular עָנִי [’aniy] in v. 9).
[10:11] 148 tn Heb “he says in his heart.” See v. 6.
[10:11] 149 tn Heb “God forgets, he hides his face, he never sees.”
[10:12] 151 sn Rise up, O
[10:12] 152 tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the
[10:13] 154 tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.
[10:13] 155 tn Heb “he says in his heart” (see vv. 6, 11). Another option is to understand an ellipsis of the interrogative particle here (cf. the preceding line), “Why does he say in his heart?”
[10:13] 156 tn Here the wicked man addresses God directly.
[10:13] 157 tn Heb “you will not seek.” The verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as generalizing about what is typical and translate, “you do not hold [people] accountable.”
[10:14] 157 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
[10:14] 158 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
[10:14] 159 tn Here the imperfect emphasizes God’s typical behavior.
[10:14] 160 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
[10:14] 161 tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.
[10:14] 163 tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).
[10:15] 160 sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.
[10:15] 161 tn Heb “you seek his wickedness.” As in v. 13, the verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as describing a fact, “you hold him accountable,” or as anticipating divine judgment, “you will hold him accountable.” However, since the verb is in apparent parallelism with the preceding imperative (“break”), it is better to understand the imperfect as expressing the psalmist’s desire or request.
[10:15] 162 tn Heb “you will not find.” It is uncertain how this statement relates to what precedes. Some take בַל (bal), which is used as a negative particle in vv. 4, 6, 11, 18, as asseverative here, “Indeed find (i.e., judge his wickedness).” The translation assumes that the final words are an asyndetic relative clause which refers back to what the wicked man boasted in God’s face (“you will not find [i.e., my wickedness]”). See v. 13.
[10:16] 163 tn Heb “the
[10:16] 164 tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”
[10:17] 166 sn You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16-18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12-15) or after the Lord actually delivered him from his enemies.
[10:17] 168 tn Heb “you make firm their heart, you cause your ear to listen.”
[10:18] 169 tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”
[10:18] 170 tn Heb “crushed.” See v. 10.
[10:18] 171 tn Heb “he will not add again [i.e., “he will no longer”] to terrify, man from the earth.” The Hebrew term אֱנוֹשׁ (’enosh, “man”) refers here to the wicked nations (v. 16). By describing them as “from the earth,” the psalmist emphasizes their weakness before the sovereign, eternal king.
[14:1] 172 sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.
[14:1] 173 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
[14:1] 174 sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
[14:1] 175 tn Heb “they act corruptly, they make a deed evil.” The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
[14:1] 176 tn Heb “there is none that does good.”
[14:2] 175 sn The picture of the
[14:2] 176 tn Heb “upon the sons of man.”
[14:2] 177 tn Or “acts wisely.” The Hiphil is exhibitive.
[14:2] 178 sn Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him.
[14:3] 178 tn Heb “everyone turns aside.”
[14:3] 179 tn Heb “together they are corrupt.”
[14:3] 180 tn Heb “there is none that does good.”
[14:4] 181 tn Heb “all the workers of wickedness.” See Pss 5:5; 6:8.
[14:4] 182 tn Heb “Do they not understand?” The rhetorical question (rendered in the translation as a positive affirmation) expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-7).
[14:5] 184 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror.
[14:5] 185 tn Heb “for God is with a godly generation.” The Hebrew noun דּוֹר (dor, “generation”) refers here to the general class of people who are characterized by godliness. See BDB 190 s.v. for other examples where “generation” refers to a class of people.
[14:6] 187 tn Heb “the counsel of the oppressed you put to shame.” Using a second person plural verb form, the psalmist addresses the wicked. Since the context indicates their attempt to harm the godly will be thwarted, the imperfect should be taken in a subjunctive (cf. NASB, NRSV) rather than an indicative manner (cf. NIV). Here it probably expresses their desire or intent (“want to humiliate”).
[14:6] 188 tn It is unlikely that כִּי (ki) has a causal force here. The translation assumes a concessive force; another option is to understand an asseverative use (“certainly, indeed”).
[14:6] 189 tn Heb “his.” The antecedent of the singular pronoun is the singular form עָנִי (’ani, “oppressed”) in the preceding line. The singular is collective or representative here (and thus translated as plural, “they”).
[14:7] 190 sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[14:7] 191 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[14:7] 192 tn The verb form is jussive.
[14:7] 193 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[16:1] 193 sn Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.
[16:1] 194 tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[16:1] 195 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).
[16:2] 196 tn Heb “my good [is] not beyond you.” For the use of the preposition עַל (’al) in the sense of “beyond,” see BDB 755 s.v. 2.
[16:3] 199 tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).
[16:4] 202 tn Heb “their troubles multiply, another, they pay a dowry.” The meaning of the text is unclear. The Hebrew term עַצְּבוֹתָם (’atsÿvotam, “troubles”) appears to be a plural form of עַצֶּבֶת (’atsÿvet, “pain, wound”; see Job 9:28; Ps 147:3). Because idolatry appears to be in view (see v. 4b), some prefer to emend the noun to עַצְּבִים (’atsÿvim, “idols”). “Troubles” may be a wordplay on “idols” or a later alteration designed to emphasize that idolatry leads to trouble. The singular form אחר (“another”) is syntactically problematic here. Perhaps the form should be emended to a plural אֲחֵרִים (’akherim, “others”). (The final mem [ם] could have been lost by haplography; note the mem [מ] at the beginning of the next word.) In this case it might be taken as an abbreviated form of the well-attested phrase אֱלֹהִים אֲחֵרִים (’elohim ’akherim, “other gods”). (In Isa 42:8 the singular form אַחַר (’akher, “another”) is used of another god.) The verb מָהַר (mahar) appears in the Qal stem; the only other use of a Qal verbal form of a root מָהַר is in Exod 22:15, where the denominative verb מָהֹר (mahor, “purchase [a wife]”) appears; cf. the related noun מֹהַר (mohar, “bride money, purchase price for a wife”). If that verb is understood here, then the idolaters are pictured as eager bridegrooms paying the price to acquire the object of their desire. Another option is to emend the verb to a Piel and translate, “hurry (after).”
[16:4] 203 tn Heb “I will not pour out their drink offerings of blood.” The third masculine plural suffix would appear to refer back to the people/leaders mentioned in v. 3. However, if we emend אֲחֵר (’akher, “another”) to the plural אֲחֵרִים (’akherim, “other [gods]”) in v. 4, the suffix can be understood as referring to these gods – “the drink offerings [made to] them.” The next line favors this interpretation. Perhaps this refers to some type of pagan cultic ritual. Elsewhere wine is the prescribed content of drink offerings.
[16:4] 204 tn Heb “and I will not lift up their names upon my lips.” The expression “lift up the name” probably refers here to swearing an oath in the name of deity (see Exod 20:7; Deut 5:11). If so, the third masculine plural suffix on “names” likely refers to the pagan gods, not the people/leaders. See the preceding note.
[16:5] 205 tn Heb “O
[16:5] 206 tc Heb “you take hold of my lot.” The form תּוֹמִיךְ (tomikh) should be emended to a participle, תוֹמֵךְ (tomekh). The psalmist pictures the
[16:6] 208 tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.
[16:7] 211 tn Heb “bless,” that is, “proclaim as worthy of praise.”
[16:7] 213 tn Or “counsels, advises.”
[16:7] 214 tn Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2). In the quiet darkness the
[16:8] 214 tn Heb “I set the
[16:9] 217 tn Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי (kÿvodiy, “my glory”) as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 30:12; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
[16:9] 218 tn Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.
[16:10] 220 tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[16:10] 221 sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.
[16:10] 222 tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.
[16:10] 223 tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.
[16:10] 224 tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.
[16:11] 223 tn Heb “cause me to know”; or “cause me to experience.”
[16:11] 224 tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24.
[16:11] 225 tn Heb “abundance of joy [is] with your face.” The plural form of the noun שִׂמְחָה (simkhah, “joy”) occurs only here and in Ps 45:15. It may emphasize the degree of joy experienced.
[16:11] 226 tn Heb “delight [is] in your right hand forever.” The plural form of the adjective נָעִים (na’im, “pleasant, delightful”) may here emphasize the degree of delight experienced (see Job 36:11).
[19:1] 226 sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.
[19:1] 227 sn God’s glory refers here to his royal majesty and power.
[19:1] 228 tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.
[19:2] 229 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
[19:2] 230 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
[19:3] 232 tn Heb “their.” The antecedent of the plural pronoun is “heavens” (v. 1).
[19:4] 235 tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.
[19:4] 236 tn Heb “goes out,” or “proceeds forth.”
[19:4] 237 tn Heb “their” (see the note on the word “its” in v. 3).
[19:4] 238 tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsa’, “goes out”) is understood by ellipsis.
[19:4] 239 tn Heb “to the end of the world.”
[19:4] 240 tn Heb “in them” (i.e., the heavens).
[19:4] 241 sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.
[19:5] 238 tn The participle expresses the repeated or regular nature of the action.
[19:5] 239 tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).
[19:5] 240 tn The imperfect verbal form draws attention to the regularity of the action.
[19:5] 241 tn Heb “[on] a path.”
[19:6] 241 tn Heb “from the end of the heavens [is] its going forth.”
[19:6] 242 tn Heb “and its circuit [is] to their ends.”
[19:6] 243 tn Heb “is hidden from.”
[19:7] 244 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
[19:7] 245 tn Traditionally, “the testimony of the
[19:7] 246 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
[19:7] 247 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
[19:8] 247 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
[19:8] 248 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
[19:8] 249 tn Heb “command.” The singular here refers to the law as a whole.
[19:8] 250 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
[19:8] 251 tn Heb [they] enlighten [the] eyes.
[19:9] 250 tn Heb “the fear of the
[19:9] 251 tn Heb “[it] stands permanently.”
[19:9] 252 sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.
[19:10] 253 tn Heb “more desirable.”
[19:10] 254 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
[19:11] 256 tn Heb “moreover your servant is warned by them.”
[19:11] 257 tn Heb “in the keeping of them [there is] a great reward.”
[19:12] 259 tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.
[19:12] 260 tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.
[19:13] 262 tn Or “presumptuous.”
[19:13] 263 tn Heb “let them not rule over me.”
[19:14] 265 tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”
[19:14] 266 tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”
[19:14] 267 tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.
[21:1] 268 sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.
[21:1] 269 tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).
[21:1] 270 tn Heb “and in your deliverance, how greatly he rejoices.”
[21:2] 271 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] 272 tn Heb “and the request of his lips you do not refuse.”
[21:3] 274 tn Or “meet him [with].”
[21:3] 276 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] 277 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] 278 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] 280 tn Or “great glory.”
[21:5] 281 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] 283 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] 286 tn The active participle draws attention to the ongoing nature of the action.
[21:7] 287 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] 288 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] 289 tn The king is now addressed. One could argue that the
[21:8] 290 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] 291 tn Heb “your right hand finds those who hate you.”
[21:9] 292 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] 293 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] 294 tn Heb “the
[21:10] 295 tn Heb “fruit.” The next line makes it clear that offspring is in view.
[21:10] 297 tn Heb “sons of man.”
[21:11] 299 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] 301 tn Heb “they lack ability.”
[21:12] 301 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] 302 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] 304 tn Heb “in your strength,” but English idiom does not require the pronoun.
