Mazmur 1:3
Konteks1:3 He is like 1 a tree planted by flowing streams; 2
it 3 yields 4 its fruit at the proper time, 5
and its leaves never fall off. 6
He succeeds in everything he attempts. 7
Mazmur 1:1
KonteksBook 1
(Psalms 1-41)
1:1 How blessed 9 is the one 10 who does not follow 11 the advice 12 of the wicked, 13
or stand in the pathway 14 with sinners,
or sit in the assembly 15 of scoffers! 16
Mazmur 3:1--4:8
KonteksA psalm of David, written when he fled from his son Absalom. 18
3:1 Lord, how 19 numerous are my enemies!
Many attack me. 20
3:2 Many say about me,
“God will not deliver him.” 21 (Selah) 22
3:3 But you, Lord, are a shield that protects me; 23
you are my glory 24 and the one who restores me. 25
3:4 To the Lord I cried out, 26
and he answered me from his holy hill. 27 (Selah)
3:5 I rested and slept;
I awoke, 28 for the Lord protects 29 me.
3:6 I am not afraid 30 of the multitude of people 31
who attack me from all directions. 32
Deliver me, my God!
Yes, 34 you will strike 35 all my enemies on the jaw;
you will break the teeth 36 of the wicked. 37
you show favor to your people. 39 (Selah)
For the music director, to be accompanied by stringed instruments; a psalm of David.
4:1 When I call out, answer me,
O God who vindicates me! 41
Though I am hemmed in, you will lead me into a wide, open place. 42
Have mercy on me 43 and respond to 44 my prayer!
4:2 You men, 45 how long will you try to turn my honor into shame? 46
How long 47 will you love what is worthless 48
and search for what is deceptive? 49 (Selah)
4:3 Realize that 50 the Lord shows the godly special favor; 51
the Lord responds 52 when I cry out to him.
4:4 Tremble with fear and do not sin! 53
Meditate as you lie in bed, and repent of your ways! 54 (Selah)
4:5 Offer the prescribed sacrifices 55
and trust in the Lord! 56
4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 57
than those who have abundant grain and wine. 59
4:8 I will lie down and sleep peacefully, 60
for you, Lord, make me safe and secure. 61
Mazmur 9:1--10:18
KonteksFor the music director; according to the alumoth-labben style; 63 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 64
9:2 I will be happy and rejoice in you!
I will sing praises to you, O sovereign One! 65
9:3 When my enemies turn back,
they trip and are defeated 66 before you.
9:4 For you defended my just cause; 67
from your throne you pronounced a just decision. 68
9:5 You terrified the nations with your battle cry; 69
you destroyed the wicked; 70
you permanently wiped out all memory of them. 71
9:6 The enemy’s cities have been reduced to permanent ruins; 72
you destroyed their cities; 73
all memory of the enemies has perished. 74
9:7 But the Lord 75 rules 76 forever;
he reigns in a just manner. 77
9:8 He judges the world fairly;
he makes just legal decisions for the nations. 78
9:9 Consequently 79 the Lord provides safety for the oppressed; 80
he provides safety in times of trouble. 81
9:10 Your loyal followers trust in you, 82
for you, Lord, do not abandon those who seek your help. 83
9:11 Sing praises to the Lord, who rules 84 in Zion!
Tell the nations what he has done! 85
9:12 For the one who takes revenge against murderers took notice of the oppressed; 86
he did not overlook 87 their cry for help 88
“Have mercy on me, 90 Lord!
See how I am oppressed by those who hate me, 91
O one who can snatch me away 92 from the gates of death!
9:14 Then I will 93 tell about all your praiseworthy acts; 94
in the gates of Daughter Zion 95 I will rejoice because of your deliverance.” 96
9:15 The nations fell 97 into the pit they had made;
their feet were caught in the net they had hidden. 98
9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 99 (Higgaion. 100 Selah)
9:17 The wicked are turned back and sent to Sheol; 101
this is the destiny of 102 all the nations that ignore 103 God,
9:18 for the needy are not permanently ignored, 104
the hopes of the oppressed are not forever dashed. 105
Don’t let men be defiant! 107
May the nations be judged in your presence!
Let the nations know they are mere mortals! 109 (Selah)
10:1 Why, Lord, do you stand far off?
Why do you pay no attention during times of trouble? 111
10:2 The wicked arrogantly chase the oppressed; 112
the oppressed are trapped 113 by the schemes the wicked have dreamed up. 114
10:3 Yes, 115 the wicked man 116 boasts because he gets what he wants; 117
the one who robs others 118 curses 119 and 120 rejects the Lord. 121
10:4 The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.” 122
10:5 He is secure at all times. 123
He has no regard for your commands; 124
he disdains all his enemies. 125
“I will never 127 be upended,
because I experience no calamity.” 128
10:7 His mouth is full of curses and deceptive, harmful words; 129
his tongue injures and destroys. 130
10:8 He waits in ambush near the villages; 131
in hidden places he kills the innocent.
His eyes look for some unfortunate victim. 132
10:9 He lies in ambush in a hidden place, like a lion in a thicket; 133
he lies in ambush, waiting to catch 134 the oppressed;
he catches the oppressed 135 by pulling in his net. 136
10:10 His victims are crushed and beaten down;
they are trapped in his sturdy nets. 137
“God overlooks it;
he does not pay attention;
he never notices.” 139
O God, strike him down! 141
Do not forget the oppressed!
10:13 Why does the wicked man reject God? 142
He says to himself, 143 “You 144 will not hold me accountable.” 145
10:14 You have taken notice, 146
for 147 you always see 148 one who inflicts pain and suffering. 149
The unfortunate victim entrusts his cause to you; 150
you deliver 151 the fatherless. 152
10:15 Break the arm 153 of the wicked and evil man!
Hold him accountable for his wicked deeds, 154
which he thought you would not discover. 155
10:16 The Lord rules forever! 156
The nations are driven out of his land. 157
10:17 Lord, you have heard 158 the request 159 of the oppressed;
you make them feel secure because you listen to their prayer. 160
10:18 You defend 161 the fatherless and oppressed, 162
so that mere mortals may no longer terrorize them. 163
Mazmur 16:7-8
Konteks16:7 I will praise 164 the Lord who 165 guides 166 me;
yes, during the night I reflect and learn. 167
16:8 I constantly trust in the Lord; 168
because he is at my right hand, I will not be upended.
Mazmur 16:1
KonteksA prayer 170 of David.
16:1 Protect me, O God, for I have taken shelter in you. 171
Mazmur 16:1--18:50
KonteksA prayer 173 of David.
16:1 Protect me, O God, for I have taken shelter in you. 174
16:2 I say to the Lord, “You are the Lord,
my only source of well-being.” 175
16:3 As for God’s chosen people who are in the land,
and the leading officials I admired so much 176 –
16:4 their troubles multiply,
they desire other gods. 177
I will not pour out drink offerings of blood to their gods, 178
nor will I make vows in the name of their gods. 179
16:5 Lord, you give me stability and prosperity; 180
you make my future secure. 181
16:6 It is as if I have been given fertile fields
or received a beautiful tract of land. 182
16:7 I will praise 183 the Lord who 184 guides 185 me;
yes, during the night I reflect and learn. 186
16:8 I constantly trust in the Lord; 187
because he is at my right hand, I will not be upended.
16:9 So my heart rejoices
and I am happy; 188
My life is safe. 189
16:10 You will not abandon me 190 to Sheol; 191
you will not allow your faithful follower 192 to see 193 the Pit. 194
16:11 You lead me in 195 the path of life; 196
I experience absolute joy in your presence; 197
you always give me sheer delight. 198
A prayer of David.
17:1 Lord, consider my just cause! 200
Pay attention to my cry for help!
Listen to the prayer
I sincerely offer! 201
17:2 Make a just decision on my behalf! 202
Decide what is right! 203
17:3 You have scrutinized my inner motives; 204
you have examined me during the night. 205
You have carefully evaluated me, but you find no sin.
I am determined I will say nothing sinful. 206
17:4 As for the actions of people 207 –
just as you have commanded,
I have not followed in the footsteps of violent men. 208
17:5 I carefully obey your commands; 209
I do not deviate from them. 210
17:6 I call to you for you will answer me, O God.
Listen to me! 211
Hear what I say! 212
17:7 Accomplish awesome, faithful deeds, 213
you who powerfully deliver those who look to you for protection from their enemies. 214
17:8 Protect me as you would protect the pupil of your eye! 215
Hide me in the shadow of your wings! 216
17:9 Protect me from 217 the wicked men who attack 218 me,
my enemies who crowd around me for the kill. 219
they speak arrogantly. 221
17:11 They attack me, now they surround me; 222
they intend to throw me to the ground. 223
17:12 He 224 is like a lion 225 that wants to tear its prey to bits, 226
like a young lion crouching 227 in hidden places.
17:13 Rise up, Lord!
Confront him! 228 Knock him down! 229
Use your sword to rescue me from the wicked man! 230
17:14 Lord, use your power to deliver me from these murderers, 231
from the murderers of this world! 232
They enjoy prosperity; 233
you overwhelm them with the riches they desire. 234
They have many children,
and leave their wealth to their offspring. 235
17:15 As for me, because I am innocent I will see your face; 236
when I awake you will reveal yourself to me. 237
For the music director; by the Lord’s servant David, who sang 239 to the Lord the words of this song when 240 the Lord rescued him from the power 241 of all his enemies, including Saul. 242
“I love 244 you, Lord, my source of strength! 245
18:2 The Lord is my high ridge, 246 my stronghold, 247 my deliverer.
My God is my rocky summit where 248 I take shelter, 249
my shield, the horn that saves me, 250 and my refuge. 251
18:3 I called 252 to the Lord, who is worthy of praise, 253
and I was delivered from my enemies.
18:4 The waves 254 of death engulfed me,
the currents 255 of chaos 256 overwhelmed me. 257
18:5 The ropes of Sheol tightened around me, 258
the snares of death trapped me. 259
18:6 In my distress I called to the Lord;
I cried out to my God. 260
From his heavenly temple 261 he heard my voice;
he listened to my cry for help. 262
18:7 The earth heaved and shook; 263
the roots of the mountains 264 trembled; 265
they heaved because he was angry.
18:8 Smoke ascended from 266 his nose; 267
fire devoured as it came from his mouth; 268
he hurled down fiery coals. 269
18:9 He made the sky sink 270 as he descended;
a thick cloud was under his feet.
18:10 He mounted 271 a winged angel 272 and flew;
he glided 273 on the wings of the wind. 274
18:11 He shrouded himself in darkness, 275
in thick rain clouds. 276
18:12 From the brightness in front of him came
hail and fiery coals. 277
18:13 The Lord thundered 278 in 279 the sky;
the sovereign One 280 shouted. 281
18:14 He shot his 282 arrows and scattered them, 283
many lightning bolts 284 and routed them. 285
18:15 The depths 286 of the sea 287 were exposed;
the inner regions 288 of the world were uncovered
by 289 your battle cry, 290 Lord,
by the powerful breath from your nose. 291
18:16 He reached down 292 from above and took hold of me;
he pulled me from the surging water. 293
18:17 He rescued me from my strong enemy, 294
from those who hate me,
for they were too strong for me.
18:18 They confronted 295 me in my day of calamity,
but the Lord helped me. 296
18:19 He brought me out into a wide open place;
he delivered me because he was pleased with me. 297
18:20 The Lord repaid 298 me for my godly deeds; 299
he rewarded 300 my blameless behavior. 301
18:21 For I have obeyed the Lord’s commands; 302
I have not rebelled against my God. 303
18:22 For I am aware of all his regulations, 304
and I do not reject his rules. 305
18:23 I was innocent before him,
and kept myself from sinning. 306
18:24 The Lord rewarded me for my godly deeds; 307
he took notice of my blameless behavior. 308
18:25 You prove to be loyal 309 to one who is faithful; 310
you prove to be trustworthy 311 to one who is innocent. 312
18:26 You prove to be reliable 313 to one who is blameless,
but you prove to be deceptive 314 to one who is perverse. 315
18:27 For you deliver oppressed 316 people,
but you bring down those who have a proud look. 317
18:28 Indeed, 318 you are my lamp, Lord. 319
My God 320 illuminates the darkness around me. 321
18:29 Indeed, 322 with your help 323 I can charge against 324 an army; 325
by my God’s power 326 I can jump over a wall. 327
18:30 The one true God acts in a faithful manner; 328
the Lord’s promise 329 is reliable; 330
he is a shield to all who take shelter 331 in him.
18:31 Indeed, 332 who is God besides the Lord?
Who is a protector 333 besides our God? 334
18:32 The one true God 335 gives 336 me strength; 337
he removes 338 the obstacles in my way. 339
18:33 He gives me the agility of a deer; 340
he enables me to negotiate the rugged terrain. 341
18:34 He trains my hands for battle; 342
my arms can bend even the strongest bow. 343
18:35 You give me your protective shield; 344
your right hand supports me; 345
your willingness to help 346 enables me to prevail. 347
my feet 349 do not slip.
18:37 I chase my enemies and catch 350 them;
I do not turn back until I wipe them out.
18:38 I beat them 351 to death; 352
they fall at my feet. 353
18:39 You give me strength 354 for battle;
you make my foes kneel before me. 355
18:40 You make my enemies retreat; 356
I destroy those who hate me. 357
18:41 They cry out, but there is no one to help them; 358
they cry out to the Lord, 359 but he does not answer them.
18:42 I grind them as fine windblown dust; 360
I beat them underfoot 361 like clay 362 in the streets.
18:43 You rescue me from a hostile army; 363
you make me 364 a leader of nations;
people over whom I had no authority are now my subjects. 365
18:44 When they hear of my exploits, they submit to me. 366
Foreigners are powerless 367 before me;
18:45 foreigners lose their courage; 368
they shake with fear 369 as they leave 370 their strongholds. 371
My protector 373 is praiseworthy! 374
The God who delivers me 375 is exalted as king! 376
18:47 The one true God 377 completely vindicates me; 378
he makes nations submit to me. 379
18:48 He delivers me 380 from my enemies;
you snatch me away 381 from those who attack me; 382
you rescue me from violent men.
18:49 So I will give you thanks before the nations, 383 O Lord!
I will sing praises to you! 384
18:50 He 385 gives his chosen king magnificent victories; 386
he is faithful 387 to his chosen ruler, 388
to David and his descendants 389 forever.” 390
Mazmur 29:1--36:12
KonteksA psalm of David.
29:1 Acknowledge the Lord, you heavenly beings, 392
acknowledge the Lord’s majesty and power! 393
29:2 Acknowledge the majesty of the Lord’s reputation! 394
Worship the Lord in holy attire! 395
29:3 The Lord’s shout is heard over the water; 396
the majestic God thunders, 397
the Lord appears over the surging water. 398
29:4 The Lord’s shout is powerful, 399
the Lord’s shout is majestic. 400
29:5 The Lord’s shout breaks 401 the cedars,
the Lord shatters 402 the cedars of Lebanon. 403
29:6 He makes Lebanon skip like a calf
and Sirion 404 like a young ox. 405
29:7 The Lord’s shout strikes 406 with flaming fire. 407
29:8 The Lord’s shout shakes 408 the wilderness,
the Lord shakes the wilderness of Kadesh. 409
29:9 The Lord’s shout bends 410 the large trees 411
and strips 412 the leaves from the forests. 413
Everyone in his temple says, “Majestic!” 414
29:10 The Lord sits enthroned over the engulfing waters, 415
the Lord sits enthroned 416 as the eternal king.
29:11 The Lord gives 417 his people strength; 418
the Lord grants his people security. 419
A psalm – a song used at the dedication of the temple; 421 by David.
30:1 I will praise you, O Lord, for you lifted me up, 422
and did not allow my enemies to gloat 423 over me.
30:2 O Lord my God,
I cried out to you and you healed me. 424
30:3 O Lord, you pulled me 425 up from Sheol;
you rescued me from among those descending into the grave. 426
30:4 Sing to the Lord, you faithful followers 427 of his;
give thanks to his holy name. 428
30:5 For his anger lasts only a brief moment,
and his good favor restores one’s life. 429
One may experience sorrow during the night,
but joy arrives in the morning. 430
30:6 In my self-confidence I said,
“I will never be upended.” 431
30:7 O Lord, in your good favor you made me secure. 432
Then you rejected me 433 and I was terrified.
30:8 To you, O Lord, I cried out;
I begged the Lord for mercy: 434
30:9 “What 435 profit is there in taking my life, 436
in my descending into the Pit? 437
Can the dust of the grave 438 praise you?
Can it declare your loyalty? 439
30:10 Hear, O Lord, and have mercy on me!
O Lord, deliver me!” 440
30:11 Then you turned my lament into dancing;
you removed my sackcloth and covered me with joy. 441
30:12 So now 442 my heart 443 will sing to you and not be silent;
O Lord my God, I will always 444 give thanks to you.
For the music director; a psalm of David.
31:1 In you, O Lord, I have taken shelter!
Never let me be humiliated!
Vindicate me by rescuing me! 446
Quickly deliver me!
Be my protector and refuge, 448
a stronghold where I can be safe! 449
31:3 For you are my high ridge 450 and my stronghold;
for the sake of your own reputation 451 you lead me and guide me. 452
31:4 You will free me 453 from the net they hid for me,
for you are my place of refuge.
31:5 Into your hand I entrust my life; 454
you will rescue 455 me, O Lord, the faithful God.
31:6 I hate those who serve worthless idols, 456
but I trust in the Lord.
31:7 I will be happy and rejoice in your faithfulness,
because you notice my pain
and you are aware of how distressed I am. 457
31:8 You do not deliver me over to the power of the enemy;
you enable me to stand 458 in a wide open place.
31:9 Have mercy on me, for I am in distress!
My eyes grow dim 459 from suffering. 460
I have lost my strength. 461
31:10 For my life nears its end in pain;
my years draw to a close as I groan. 462
My strength fails me because of 463 my sin,
and my bones become brittle. 464
31:11 Because of all my enemies, people disdain me; 465
my neighbors are appalled by my suffering 466 –
those who know me are horrified by my condition; 467
those who see me in the street run away from me.
31:12 I am forgotten, like a dead man no one thinks about; 468
I am regarded as worthless, like a broken jar. 469
31:13 For I hear what so many are saying, 470
the terrifying news that comes from every direction. 471
When they plot together against me,
they figure out how they can take my life.
31:14 But I trust in you, O Lord!
I declare, “You are my God!”
31:15 You determine my destiny! 472
Rescue me from the power of my enemies and those who chase me.
31:16 Smile 473 on your servant!
Deliver me because of your faithfulness!
31:17 O Lord, do not let me be humiliated,
for I call out to you!
May evil men be humiliated!
May they go wailing to the grave! 474
31:18 May lying lips be silenced –
lips 475 that speak defiantly against the innocent 476
with arrogance and contempt!
31:19 How great is your favor, 477
which you store up for your loyal followers! 478
In plain sight of everyone you bestow it on those who take shelter 479 in you. 480
31:20 You hide them with you, where they are safe from the attacks 481 of men; 482
you conceal them in a shelter, where they are safe from slanderous attacks. 483
31:21 The Lord deserves praise 484
for he demonstrated his amazing faithfulness to me when I was besieged by enemies. 485
31:22 I jumped to conclusions and said, 486
“I am cut off from your presence!” 487
But you heard my plea for mercy when I cried out to you for help.
31:23 Love the Lord, all you faithful followers 488 of his!
The Lord protects those who have integrity,
but he pays back in full the one who acts arrogantly. 489
31:24 Be strong and confident, 490
all you who wait on the Lord!
By David; a well-written song. 492
32:1 How blessed 493 is the one whose rebellious acts are forgiven, 494
whose sin is pardoned! 495
32:2 How blessed is the one 496 whose wrongdoing the Lord does not punish, 497
in whose spirit there is no deceit. 498
32:3 When I refused to confess my sin, 499
my whole body wasted away, 500
while I groaned in pain all day long.
32:4 For day and night you tormented me; 501
you tried to destroy me 502 in the intense heat 503 of summer. 504 (Selah)
32:5 Then I confessed my sin;
I no longer covered up my wrongdoing.
I said, “I will confess 505 my rebellious acts to the Lord.”
And then you forgave my sins. 506 (Selah)
32:6 For this reason every one of your faithful followers 507 should pray to you
while there is a window of opportunity. 508
Certainly 509 when the surging water 510 rises,
it will not reach them. 511
32:7 You are my hiding place;
you protect me from distress.
You surround me with shouts of joy from those celebrating deliverance. 512 (Selah)
32:8 I will instruct and teach you 513 about how you should live. 514
I will advise you as I look you in the eye. 515
32:9 Do not be 516 like an unintelligent horse or mule, 517
which will not obey you
unless they are controlled by a bridle and bit. 518
32:10 An evil person suffers much pain, 519
but the Lord’s faithfulness overwhelms the one who trusts in him. 520
32:11 Rejoice in the Lord and be happy, you who are godly!
Shout for joy, all you who are morally upright! 521
33:1 You godly ones, shout for joy because of the Lord!
It is appropriate for the morally upright to offer him praise.
33:2 Give thanks to the Lord with the harp!
Sing to him to the accompaniment of a ten-stringed instrument!
33:3 Sing to him a new song! 523
Play skillfully as you shout out your praises to him! 524
33:4 For 525 the Lord’s decrees 526 are just, 527
and everything he does is fair. 528
33:5 The Lord promotes 529 equity and justice;
the Lord’s faithfulness extends throughout the earth. 530
33:6 By the Lord’s decree 531 the heavens were made;
by a mere word from his mouth all the stars in the sky were created. 532
33:7 He piles up the water of the sea; 533
he puts the oceans 534 in storehouses.
33:8 Let the whole earth fear 535 the Lord!
Let all who live in the world stand in awe of him!
33:9 For he spoke, and it 536 came into existence,
he issued the decree, 537 and it stood firm.
33:10 The Lord frustrates 538 the decisions of the nations;
he nullifies the plans 539 of the peoples.
33:11 The Lord’s decisions stand forever;
his plans abide throughout the ages. 540
33:12 How blessed 541 is the nation whose God is the Lord,
the people whom he has chosen to be his special possession. 542
33:13 The Lord watches 543 from heaven;
he sees all people. 544
33:14 From the place where he lives he looks carefully
at all the earth’s inhabitants.
33:15 He is the one who forms every human heart, 545
and takes note of all their actions.
33:16 No king is delivered by his vast army;
a warrior is not saved by his great might.
33:17 A horse disappoints those who trust in it for victory; 546
despite its great strength, it cannot deliver.
33:18 Look, the Lord takes notice of his loyal followers, 547
those who wait for him to demonstrate his faithfulness 548
33:19 by saving their lives from death 549
and sustaining them during times of famine. 550
33:20 We 551 wait for the Lord;
he is our deliverer 552 and shield. 553
33:21 For our hearts rejoice in him,
for we trust in his holy name.
33:22 May we experience your faithfulness, O Lord, 554
for 555 we wait for you.
Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. 557
34:1 I will praise 558 the Lord at all times;
my mouth will continually praise him. 559
34:2 I will boast 560 in the Lord;
let the oppressed hear and rejoice! 561
34:3 Magnify the Lord with me!
Let’s praise 562 his name together!
34:4 I sought the Lord’s help 563 and he answered me;
he delivered me from all my fears.
34:5 Those who look to him for help are happy;
their faces are not ashamed. 564
34:6 This oppressed man cried out and the Lord heard;
he saved him 565 from all his troubles.
34:7 The Lord’s angel camps around
the Lord’s 566 loyal followers 567 and delivers them. 568
34:8 Taste 569 and see that the Lord is good!
How blessed 570 is the one 571 who takes shelter in him! 572
34:9 Remain loyal to 573 the Lord, you chosen people of his, 574
for his loyal followers 575 lack nothing!
34:10 Even young lions sometimes lack food and are hungry,
but those who seek the Lord lack no good thing.
34:11 Come children! Listen to me!
I will teach you what it means to fear the Lord. 576
34:12 Do you want to really live? 577
Would you love to live a long, happy life? 578
34:13 Then make sure you don’t speak evil words 579
or use deceptive speech! 580
34:14 Turn away from evil and do what is right! 581
Strive for peace and promote it! 582
34:15 The Lord pays attention to the godly
and hears their cry for help. 583
34:16 But the Lord opposes evildoers
and wipes out all memory of them from the earth. 584
34:17 The godly 585 cry out and the Lord hears;
he saves them from all their troubles. 586
34:18 The Lord is near the brokenhearted;
he delivers 587 those who are discouraged. 588
34:19 The godly 589 face many dangers, 590
but the Lord saves 591 them 592 from each one of them.
34:20 He protects 593 all his bones; 594
not one of them is broken. 595
34:21 Evil people self-destruct; 596
those who hate the godly are punished. 597
34:22 The Lord rescues his servants; 598
all who take shelter in him escape punishment. 599
By David.
35:1 O Lord, fight 601 those who fight with me!
Attack those who attack me!
35:2 Grab your small shield and large shield, 602
and rise up to help me!
35:3 Use your spear and lance 603 against 604 those who chase me!
Assure me with these words: 605 “I am your deliverer!”
35:4 May those who seek my life be embarrassed and humiliated!
May those who plan to harm me be turned back and ashamed! 606
35:5 May they be 607 like wind-driven chaff,
as the Lord’s angel 608 attacks them! 609
35:6 May their path be 610 dark and slippery,
as the Lord’s angel chases them!
35:7 I did not harm them, but they hid a net to catch me
and dug a pit to trap me. 611
35:8 Let destruction take them by surprise! 612
Let the net they hid catch them!
Let them fall into destruction! 613
35:9 Then I will rejoice in the Lord
and be happy because of his deliverance. 614
35:10 With all my strength I will say, 615
“O Lord, who can compare to you?
You rescue 616 the oppressed from those who try to overpower them; 617
the oppressed and needy from those who try to rob them.” 618
35:11 Violent men perjure themselves, 619
and falsely accuse me. 620
35:12 They repay me evil for the good I have done; 621
I am overwhelmed with sorrow. 622
35:13 When they were sick, I wore sackcloth, 623
and refrained from eating food. 624
(If I am lying, may my prayers go unanswered!) 625
35:14 I mourned for them as I would for a friend or my brother. 626
I bowed down 627 in sorrow as if I were mourning for my mother. 628
35:15 But when I stumbled, they rejoiced and gathered together;
they gathered together to ambush me. 629
They tore at me without stopping to rest. 630
35:16 When I tripped, they taunted me relentlessly, 631
and tried to bite me. 632
35:17 O Lord, how long are you going to just stand there and watch this? 633
Rescue 634 me 635 from their destructive attacks;
guard my life 636 from the young lions!
35:18 Then I will give you thanks in the great assembly; 637
I will praise you before a large crowd of people! 638
35:19 Do not let those who are my enemies for no reason 639 gloat 640 over me!
Do not let those who hate me without cause carry out their wicked schemes! 641
35:20 For they do not try to make peace with others, 642
but plan ways to deceive those who are unsuspecting. 643
35:21 They are ready to devour me; 644
they say, “Aha! Aha! We’ve got you!” 645
35:22 But you take notice, 646 Lord!
O Lord, do not remain far away from me!
35:23 Rouse yourself, wake up 647 and vindicate me! 648
My God and Lord, defend my just cause! 649
35:24 Vindicate me by your justice, O Lord my God!
Do not let them gloat 650 over me!
35:25 Do not let them say to themselves, 651 “Aha! We have what we wanted!” 652
Do not let them say, “We have devoured him!”
35:26 May those who want to harm me be totally embarrassed and ashamed! 653
May those who arrogantly taunt me be covered with shame and humiliation! 654
35:27 May those who desire my vindication shout for joy and rejoice!
May they continually say, 655 “May the Lord be praised, 656 for he wants his servant to be secure.” 657
35:28 Then I will tell others about your justice, 658
and praise you all day long. 659
For the music director; written by the Lord’s servant, David; an oracle. 661
36:1 An evil man is rebellious to the core. 662
He does not fear God, 663
36:2 for he is too proud
to recognize and give up his sin. 664
36:3 The words he speaks are sinful and deceitful;
he does not care about doing what is wise and right. 665
36:4 He plans ways to sin while he lies in bed;
he is committed to a sinful lifestyle; 666
he does not reject what is evil. 667
36:5 O Lord, your loyal love reaches to the sky; 668
your faithfulness to the clouds. 669
36:6 Your justice is like the highest mountains, 670
your fairness like the deepest sea;
you preserve 671 mankind and the animal kingdom. 672
36:7 How precious 673 is your loyal love, O God!
The human race finds shelter under your wings. 674
36:8 They are filled with food from your house,
and you allow them to drink from the river of your delicacies.
36:9 For you are the one who gives
and sustains life. 675
36:10 Extend 676 your loyal love to your faithful followers, 677
and vindicate 678 the morally upright! 679
36:11 Do not let arrogant men overtake me,
or let evil men make me homeless! 680
36:12 I can see the evildoers! They have fallen! 681
They have been knocked down and are unable to get up! 682
Mazmur 50:1-23
KonteksA psalm by Asaph.
50:1 El, God, the Lord 684 speaks,
and summons the earth to come from the east and west. 685
50:2 From Zion, the most beautiful of all places, 686
God comes in splendor. 687
50:3 Our God approaches and is not silent; 688
consuming fire goes ahead of him
and all around him a storm rages. 689
50:4 He summons the heavens above,
as well as the earth, so that he might judge his people. 690
“Assemble my covenant people before me, 692
those who ratified a covenant with me by sacrifice!” 693
50:6 The heavens declare his fairness, 694
for God is judge. 695 (Selah)
“Listen my people! I am speaking!
Listen Israel! I am accusing you! 697
I am God, your God!
50:8 I am not condemning 698 you because of your sacrifices,
or because of your burnt sacrifices that you continually offer me. 699
50:9 I do not need to take 700 a bull from your household
or goats from your sheepfolds.
50:10 For every wild animal in the forest belongs to me,
as well as the cattle that graze on a thousand hills. 701
50:11 I keep track of 702 every bird in the hills,
and the insects 703 of the field are mine.
50:12 Even if I were hungry, I would not tell you,
for the world and all it contains belong to me.
50:13 Do I eat the flesh of bulls?
Do I drink the blood of goats? 704
50:14 Present to God a thank-offering!
Repay your vows to the sovereign One! 705
50:15 Pray to me when you are in trouble! 706
I will deliver you, and you will honor me!” 707
50:16 God says this to the evildoer: 708
“How can you declare my commands,
and talk about my covenant? 709
50:17 For you hate instruction
and reject my words. 710
50:18 When you see a thief, you join him; 711
you associate with men who are unfaithful to their wives. 712
50:19 You do damage with words, 713
and use your tongue to deceive. 714
50:20 You plot against your brother; 715
you slander your own brother. 716
50:21 When you did these things, I was silent, 717
so you thought I was exactly like you. 718
But now I will condemn 719 you
and state my case against you! 720
50:22 Carefully consider this, you who reject God! 721
Otherwise I will rip you to shreds 722
and no one will be able to rescue you.
50:23 Whoever presents a thank-offering honors me. 723
To whoever obeys my commands, I will reveal my power to deliver.” 724
Mazmur 27:11
Konteks27:11 Teach me how you want me to live; 725
lead me along a level path 726 because of those who wait to ambush me! 727
Mazmur 27:1
KonteksBy David.
27:1 The Lord delivers and vindicates me! 729
I fear no one! 730
The Lord protects my life!
I am afraid of no one! 731
Mazmur 1:1--5:12
KonteksBook 1
(Psalms 1-41)
1:1 How blessed 733 is the one 734 who does not follow 735 the advice 736 of the wicked, 737
or stand in the pathway 738 with sinners,
or sit in the assembly 739 of scoffers! 740
1:2 Instead 741 he finds pleasure in obeying the Lord’s commands; 742
he meditates on 743 his commands 744 day and night.
1:3 He is like 745 a tree planted by flowing streams; 746
it 747 yields 748 its fruit at the proper time, 749
and its leaves never fall off. 750
He succeeds in everything he attempts. 751
1:4 Not so with the wicked!
Instead 752 they are like wind-driven chaff. 753
1:5 For this reason 754 the wicked cannot withstand 755 judgment, 756
nor can sinners join the assembly of the godly. 757
1:6 Certainly 758 the Lord guards the way of the godly, 759
but the way of the wicked ends in destruction. 760
2:1 Why 762 do the nations rebel? 763
Why 764 are the countries 765 devising 766 plots that will fail? 767
2:2 The kings of the earth 768 form a united front; 769
the rulers collaborate 770
against the Lord and his anointed king. 771
2:3 They say, 772 “Let’s tear off the shackles they’ve put on us! 773
Let’s free ourselves from 774 their ropes!”
2:4 The one enthroned 775 in heaven laughs in disgust; 776
the Lord taunts 777 them.
2:5 Then he angrily speaks to them
and terrifies them in his rage, 778 saying, 779
2:6 “I myself 780 have installed 781 my king
on Zion, my holy hill.”
2:7 The king says, 782 “I will announce the Lord’s decree. He said to me: 783
‘You are my son! 784 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 785
the ends of the earth as your personal property.
2:9 You will break them 786 with an iron scepter; 787
you will smash them like a potter’s jar!’” 788
2:10 So now, you kings, do what is wise; 789
you rulers of the earth, submit to correction! 790
2:11 Serve 791 the Lord in fear!
Repent in terror! 792
Otherwise he 794 will be angry, 795
and you will die because of your behavior, 796
when his anger quickly ignites. 797
How blessed 798 are all who take shelter in him! 799
A psalm of David, written when he fled from his son Absalom. 801
3:1 Lord, how 802 numerous are my enemies!
Many attack me. 803
3:2 Many say about me,
“God will not deliver him.” 804 (Selah) 805
3:3 But you, Lord, are a shield that protects me; 806
you are my glory 807 and the one who restores me. 808
3:4 To the Lord I cried out, 809
and he answered me from his holy hill. 810 (Selah)
3:5 I rested and slept;
I awoke, 811 for the Lord protects 812 me.
3:6 I am not afraid 813 of the multitude of people 814
who attack me from all directions. 815
Deliver me, my God!
Yes, 817 you will strike 818 all my enemies on the jaw;
you will break the teeth 819 of the wicked. 820
you show favor to your people. 822 (Selah)
For the music director, to be accompanied by stringed instruments; a psalm of David.
4:1 When I call out, answer me,
O God who vindicates me! 824
Though I am hemmed in, you will lead me into a wide, open place. 825
Have mercy on me 826 and respond to 827 my prayer!
4:2 You men, 828 how long will you try to turn my honor into shame? 829
How long 830 will you love what is worthless 831
and search for what is deceptive? 832 (Selah)
4:3 Realize that 833 the Lord shows the godly special favor; 834
the Lord responds 835 when I cry out to him.
4:4 Tremble with fear and do not sin! 836
Meditate as you lie in bed, and repent of your ways! 837 (Selah)
4:5 Offer the prescribed sacrifices 838
and trust in the Lord! 839
4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 840
than those who have abundant grain and wine. 842
4:8 I will lie down and sleep peacefully, 843
for you, Lord, make me safe and secure. 844
For the music director, to be accompanied by wind instruments; 846 a psalm of David.
5:1 Listen to what I say, 847 Lord!
Carefully consider my complaint! 848
5:2 Pay attention to my cry for help,
my king and my God,
for I am praying to you!
5:3 Lord, in the morning 849 you will hear 850 me; 851
in the morning I will present my case to you 852 and then wait expectantly for an answer. 853
5:4 Certainly 854 you are not a God who approves of evil; 855
evil people 856 cannot dwell with you. 857
5:5 Arrogant people cannot stand in your presence; 858
you hate 859 all who behave wickedly. 860
5:6 You destroy 861 liars; 862
the Lord despises 863 violent and deceitful people. 864
5:7 But as for me, 865 because of your great faithfulness I will enter your house; 866
I will bow down toward your holy temple as I worship you. 867
5:8 Lord, lead me in your righteousness 868
because of those who wait to ambush me, 869
remove the obstacles in the way in which you are guiding me! 870
5:9 For 871 they do not speak the truth; 872
their stomachs are like the place of destruction, 873
their throats like an open grave, 874
their tongues like a steep slope leading into it. 875
May their own schemes be their downfall! 877
Drive them away 878 because of their many acts of insurrection, 879
for they have rebelled against you.
5:11 But may all who take shelter 880 in you be happy! 881
May they continually 882 shout for joy! 883
Shelter them 884 so that those who are loyal to you 885 may rejoice! 886
5:12 Certainly 887 you reward 888 the godly, 889 Lord.
Like a shield you protect 890 them 891 in your good favor. 892
Mazmur 34:4-10
Konteks34:4 I sought the Lord’s help 893 and he answered me;
he delivered me from all my fears.
34:5 Those who look to him for help are happy;
their faces are not ashamed. 894
34:6 This oppressed man cried out and the Lord heard;
he saved him 895 from all his troubles.
34:7 The Lord’s angel camps around
the Lord’s 896 loyal followers 897 and delivers them. 898
34:8 Taste 899 and see that the Lord is good!
How blessed 900 is the one 901 who takes shelter in him! 902
34:9 Remain loyal to 903 the Lord, you chosen people of his, 904
for his loyal followers 905 lack nothing!
34:10 Even young lions sometimes lack food and are hungry,
but those who seek the Lord lack no good thing.
Mazmur 34:15-22
Konteks34:15 The Lord pays attention to the godly
and hears their cry for help. 906
34:16 But the Lord opposes evildoers
and wipes out all memory of them from the earth. 907
34:17 The godly 908 cry out and the Lord hears;
he saves them from all their troubles. 909
34:18 The Lord is near the brokenhearted;
he delivers 910 those who are discouraged. 911
34:19 The godly 912 face many dangers, 913
but the Lord saves 914 them 915 from each one of them.
34:20 He protects 916 all his bones; 917
not one of them is broken. 918
34:21 Evil people self-destruct; 919
those who hate the godly are punished. 920
34:22 The Lord rescues his servants; 921
all who take shelter in him escape punishment. 922
Mazmur 34:1
KonteksWritten by David, when he pretended to be insane before Abimelech, causing the king to send him away. 924
34:1 I will praise 925 the Lord at all times;
my mouth will continually praise him. 926
Mazmur 3:1--6:10
KonteksA psalm of David, written when he fled from his son Absalom. 928
3:1 Lord, how 929 numerous are my enemies!
Many attack me. 930
3:2 Many say about me,
“God will not deliver him.” 931 (Selah) 932
3:3 But you, Lord, are a shield that protects me; 933
you are my glory 934 and the one who restores me. 935
3:4 To the Lord I cried out, 936
and he answered me from his holy hill. 937 (Selah)
3:5 I rested and slept;
I awoke, 938 for the Lord protects 939 me.
3:6 I am not afraid 940 of the multitude of people 941
who attack me from all directions. 942
Deliver me, my God!
Yes, 944 you will strike 945 all my enemies on the jaw;
you will break the teeth 946 of the wicked. 947
you show favor to your people. 949 (Selah)
For the music director, to be accompanied by stringed instruments; a psalm of David.
4:1 When I call out, answer me,
O God who vindicates me! 951
Though I am hemmed in, you will lead me into a wide, open place. 952
Have mercy on me 953 and respond to 954 my prayer!
4:2 You men, 955 how long will you try to turn my honor into shame? 956
How long 957 will you love what is worthless 958
and search for what is deceptive? 959 (Selah)
4:3 Realize that 960 the Lord shows the godly special favor; 961
the Lord responds 962 when I cry out to him.
4:4 Tremble with fear and do not sin! 963
Meditate as you lie in bed, and repent of your ways! 964 (Selah)
4:5 Offer the prescribed sacrifices 965
and trust in the Lord! 966
4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 967
than those who have abundant grain and wine. 969
4:8 I will lie down and sleep peacefully, 970
for you, Lord, make me safe and secure. 971
For the music director, to be accompanied by wind instruments; 973 a psalm of David.
5:1 Listen to what I say, 974 Lord!
Carefully consider my complaint! 975
5:2 Pay attention to my cry for help,
my king and my God,
for I am praying to you!
5:3 Lord, in the morning 976 you will hear 977 me; 978
in the morning I will present my case to you 979 and then wait expectantly for an answer. 980
5:4 Certainly 981 you are not a God who approves of evil; 982
evil people 983 cannot dwell with you. 984
5:5 Arrogant people cannot stand in your presence; 985
you hate 986 all who behave wickedly. 987
5:6 You destroy 988 liars; 989
the Lord despises 990 violent and deceitful people. 991
5:7 But as for me, 992 because of your great faithfulness I will enter your house; 993
I will bow down toward your holy temple as I worship you. 994
5:8 Lord, lead me in your righteousness 995
because of those who wait to ambush me, 996
remove the obstacles in the way in which you are guiding me! 997
5:9 For 998 they do not speak the truth; 999
their stomachs are like the place of destruction, 1000
their throats like an open grave, 1001
their tongues like a steep slope leading into it. 1002
5:10 Condemn them, 1003 O God!
May their own schemes be their downfall! 1004
Drive them away 1005 because of their many acts of insurrection, 1006
for they have rebelled against you.
5:11 But may all who take shelter 1007 in you be happy! 1008
May they continually 1009 shout for joy! 1010
Shelter them 1011 so that those who are loyal to you 1012 may rejoice! 1013
5:12 Certainly 1014 you reward 1015 the godly, 1016 Lord.
Like a shield you protect 1017 them 1018 in your good favor. 1019
For the music director, to be accompanied by stringed instruments, according to the sheminith style; 1021 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 1022
6:2 Have mercy on me, 1023 Lord, for I am frail!
Heal me, Lord, for my bones are shaking! 1024
6:3 I am absolutely terrified, 1025
and you, Lord – how long will this continue? 1026
6:4 Relent, Lord, rescue me! 1027
Deliver me because of your faithfulness! 1028
6:5 For no one remembers you in the realm of death, 1029
In Sheol who gives you thanks? 1030
6:6 I am exhausted as I groan;
all night long I drench my bed in tears; 1031
my tears saturate the cushion beneath me. 1032
6:7 My eyes 1033 grow dim 1034 from suffering;
they grow weak 1035 because of all my enemies. 1036
6:8 Turn back from me, all you who behave wickedly, 1037
for the Lord has heard the sound of my weeping! 1038
6:9 The Lord has heard my appeal for mercy;
the Lord has accepted 1039 my prayer.
6:10 May all my enemies be humiliated 1040 and absolutely terrified! 1041
May they turn back and be suddenly humiliated!
Mazmur 23:1--26:12
KonteksA psalm of David.
23:1 The Lord is my shepherd, 1043
I lack nothing. 1044
23:2 He takes me to lush pastures, 1045
he leads me to refreshing water. 1046
23:3 He restores my strength. 1047
He leads me down 1048 the right paths 1049
for the sake of his reputation. 1050
23:4 Even when I must walk through the darkest valley, 1051
for you are with me;
your rod and your staff reassure me. 1054
23:5 You prepare a feast before me 1055
in plain sight of my enemies.
You refresh 1056 my head with oil;
my cup is completely full. 1057
23:6 Surely your goodness and faithfulness 1058 will pursue 1059 me all my days, 1060
and I will live in 1061 the Lord’s house 1062 for the rest of my life. 1063
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 1065 it upon the ocean currents. 1066
24:3 Who is allowed to ascend 1067 the mountain of the Lord? 1068
Who may go up to his holy dwelling place?
24:4 The one whose deeds are blameless
and whose motives are pure, 1069
who does not lie, 1070
or make promises with no intention of keeping them. 1071
24:5 Such godly people are rewarded by the Lord, 1072
and vindicated by the God who delivers them. 1073
24:6 Such purity characterizes the people who seek his favor,
Jacob’s descendants, who pray to him. 1074 (Selah)
Rise up, 1076 you eternal doors!
Then the majestic king 1077 will enter! 1078
24:8 Who is this majestic king? 1079
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! 1080
He is the majestic king! (Selah)
By David.
25:1 O Lord, I come before you in prayer. 1082
25:2 My God, I trust in you.
Please do not let me be humiliated;
do not let my enemies triumphantly rejoice over me!
25:3 Certainly none who rely on you will be humiliated.
Those who deal in treachery will be thwarted 1083 and humiliated.
25:4 Make me understand your ways, O Lord!
Teach me your paths! 1084
25:5 Guide me into your truth 1085 and teach me.
For you are the God who delivers me;
on you I rely all day long.
25:6 Remember 1086 your compassionate and faithful deeds, O Lord,
for you have always acted in this manner. 1087
25:7 Do not hold against me 1088 the sins of my youth 1089 or my rebellious acts!
Because you are faithful to me, extend to me your favor, O Lord! 1090
25:8 The Lord is both kind and fair; 1091
that is why he teaches sinners the right way to live. 1092
25:9 May he show 1093 the humble what is right! 1094
May he teach 1095 the humble his way!
25:10 The Lord always proves faithful and reliable 1096
to those who follow the demands of his covenant. 1097
25:11 For the sake of your reputation, 1098 O Lord,
forgive my sin, because it is great. 1099
25:12 The Lord shows his faithful followers
the way they should live. 1100
25:13 They experience his favor; 1101
their descendants 1102 inherit the land. 1103
25:14 The Lord’s loyal followers receive his guidance, 1104
and he reveals his covenantal demands to them. 1105
25:15 I continually look to the Lord for help, 1106
for he will free my feet from the enemy’s net. 1107
25:16 Turn toward me and have mercy on me,
for I am alone 1108 and oppressed!
25:17 Deliver me from my distress; 1109
rescue me from my suffering! 1110
25:18 See my pain and suffering!
Forgive all my sins! 1111
25:19 Watch my enemies, for they outnumber me;
they hate me and want to harm me. 1112
25:20 Protect me 1113 and deliver me!
Please do not let me be humiliated,
for I have taken shelter in you!
25:21 May integrity and godliness protect me,
for I rely on you!
25:22 O God, rescue 1114 Israel
from all their distress! 1115
By David.
26:1 Vindicate me, O Lord,
for I have integrity, 1117
and I trust in the Lord without wavering.
26:2 Examine me, O Lord, and test me!
Evaluate my inner thoughts and motives! 1118
26:3 For I am ever aware of your faithfulness, 1119
and your loyalty continually motivates me. 1120
26:4 I do not associate 1121 with deceitful men,
or consort 1122 with those who are dishonest. 1123
26:5 I hate the mob 1124 of evil men,
and do not associate 1125 with the wicked.
26:6 I maintain a pure lifestyle, 1126
so I can appear before your altar, 1127 O Lord,
and to tell about all your amazing deeds. 1129
26:8 O Lord, I love the temple where you live, 1130
the place where your splendor is revealed. 1131
26:9 Do not sweep me away 1132 with sinners,
or execute me along with violent people, 1133
26:10 who are always ready to do wrong 1134
or offer a bribe. 1135
26:11 But I have integrity! 1136
Rescue me 1137 and have mercy on me!
and among the worshipers I will praise the Lord.
Mazmur 46:1-11
KonteksFor the music director; by the Korahites; according to the alamoth style; 1140 a song.
46:1 God is our strong refuge; 1141
he is truly our helper in times of trouble. 1142
46:2 For this reason we do not fear 1143 when the earth shakes, 1144
and the mountains tumble into the depths of the sea, 1145
46:3 when its waves 1146 crash 1147 and foam,
and the mountains shake 1148 before the surging sea. 1149 (Selah)
46:4 The river’s channels bring joy to the city of God, 1150
the special, holy dwelling place of 1151 the sovereign One. 1152
46:5 God lives within it, 1153 it cannot be moved. 1154
God rescues it 1155 at the break of dawn. 1156
46:6 Nations are in uproar, kingdoms are overthrown. 1157
God 1158 gives a shout, 1159 the earth dissolves. 1160
46:7 The Lord who commands armies is on our side! 1161
The God of Jacob 1162 is our protector! 1163 (Selah)
46:8 Come! Witness the exploits 1164 of the Lord,
who brings devastation to the earth! 1165
46:9 He brings an end to wars throughout the earth; 1166
he shatters 1167 the bow and breaks 1168 the spear;
he burns 1169 the shields with fire. 1170
46:10 He says, 1171 “Stop your striving and recognize 1172 that I am God!
I will be exalted 1173 over 1174 the nations! I will be exalted over 1175 the earth!”
46:11 The Lord who commands armies is on our side! 1176
The God of Jacob 1177 is our protector! 1178 (Selah)
Mazmur 46:1
KonteksFor the music director; by the Korahites; according to the alamoth style; 1180 a song.
46:1 God is our strong refuge; 1181
he is truly our helper in times of trouble. 1182
Mazmur 8:1--9:20
KonteksFor the music director, according to the gittith style; 1184 a psalm of David.
how magnificent 1186 is your reputation 1187 throughout the earth!
You reveal your majesty in the heavens above! 1188
8:2 From the mouths of children and nursing babies
you have ordained praise on account of your adversaries, 1189
so that you might put an end to the vindictive enemy. 1190
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, 1191
8:4 Of what importance is the human race, 1192 that you should notice 1193 them?
Of what importance is mankind, 1194 that you should pay attention to them, 1195
8:5 and make them a little less than the heavenly beings? 1196
You grant mankind 1197 honor and majesty; 1198
8:6 you appoint them to rule over your creation; 1199
you have placed 1200 everything under their authority, 1201
8:7 including all the sheep and cattle,
as well as the wild animals, 1202
8:8 the birds in the sky, the fish in the sea
and everything that moves through the currents 1203 of the seas.
how magnificent 1205 is your reputation 1206 throughout the earth! 1207
For the music director; according to the alumoth-labben style; 1209 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 1210
9:2 I will be happy and rejoice in you!
I will sing praises to you, O sovereign One! 1211
9:3 When my enemies turn back,
they trip and are defeated 1212 before you.
9:4 For you defended my just cause; 1213
from your throne you pronounced a just decision. 1214
9:5 You terrified the nations with your battle cry; 1215
you destroyed the wicked; 1216
you permanently wiped out all memory of them. 1217
9:6 The enemy’s cities have been reduced to permanent ruins; 1218
you destroyed their cities; 1219
all memory of the enemies has perished. 1220
9:7 But the Lord 1221 rules 1222 forever;
he reigns in a just manner. 1223
9:8 He judges the world fairly;
he makes just legal decisions for the nations. 1224
9:9 Consequently 1225 the Lord provides safety for the oppressed; 1226
he provides safety in times of trouble. 1227
9:10 Your loyal followers trust in you, 1228
for you, Lord, do not abandon those who seek your help. 1229
9:11 Sing praises to the Lord, who rules 1230 in Zion!
Tell the nations what he has done! 1231
9:12 For the one who takes revenge against murderers took notice of the oppressed; 1232
he did not overlook 1233 their cry for help 1234
“Have mercy on me, 1236 Lord!
See how I am oppressed by those who hate me, 1237
O one who can snatch me away 1238 from the gates of death!
9:14 Then I will 1239 tell about all your praiseworthy acts; 1240
in the gates of Daughter Zion 1241 I will rejoice because of your deliverance.” 1242
9:15 The nations fell 1243 into the pit they had made;
their feet were caught in the net they had hidden. 1244
9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 1245 (Higgaion. 1246 Selah)
9:17 The wicked are turned back and sent to Sheol; 1247
this is the destiny of 1248 all the nations that ignore 1249 God,
9:18 for the needy are not permanently ignored, 1250
the hopes of the oppressed are not forever dashed. 1251
Don’t let men be defiant! 1253
May the nations be judged in your presence!
Let the nations know they are mere mortals! 1255 (Selah)
Mazmur 66:5-12
Konteks66:5 Come and witness 1256 God’s exploits! 1257
His acts on behalf of people are awesome! 1258
66:6 He turned the sea into dry land; 1259
they passed through the river on foot. 1260
Let us rejoice in him there! 1261
66:7 He rules 1262 by his power forever;
he watches 1263 the nations.
Stubborn rebels should not exalt 1264 themselves. (Selah)
66:8 Praise 1265 our God, you nations!
Loudly proclaim his praise! 1266
66:9 He preserves our lives 1267
and does not allow our feet to slip.
66:10 For 1268 you, O God, tested us;
you purified us like refined silver.
66:11 You led us into a trap; 1269
you caused us to suffer. 1270
66:12 You allowed men to ride over our heads;
we passed through fire and water,
but you brought us out into a wide open place. 1271
Mazmur 66:1
KonteksFor the music director; a song, a psalm.
66:1 Shout out praise to God, all the earth!
Mazmur 1:1--16:11
KonteksBook 1
(Psalms 1-41)
1:1 How blessed 1274 is the one 1275 who does not follow 1276 the advice 1277 of the wicked, 1278
or stand in the pathway 1279 with sinners,
or sit in the assembly 1280 of scoffers! 1281
1:2 Instead 1282 he finds pleasure in obeying the Lord’s commands; 1283
he meditates on 1284 his commands 1285 day and night.
1:3 He is like 1286 a tree planted by flowing streams; 1287
it 1288 yields 1289 its fruit at the proper time, 1290
and its leaves never fall off. 1291
He succeeds in everything he attempts. 1292
1:4 Not so with the wicked!
Instead 1293 they are like wind-driven chaff. 1294
1:5 For this reason 1295 the wicked cannot withstand 1296 judgment, 1297
nor can sinners join the assembly of the godly. 1298
1:6 Certainly 1299 the Lord guards the way of the godly, 1300
but the way of the wicked ends in destruction. 1301
2:1 Why 1303 do the nations rebel? 1304
Why 1305 are the countries 1306 devising 1307 plots that will fail? 1308
2:2 The kings of the earth 1309 form a united front; 1310
the rulers collaborate 1311
against the Lord and his anointed king. 1312
2:3 They say, 1313 “Let’s tear off the shackles they’ve put on us! 1314
Let’s free ourselves from 1315 their ropes!”
2:4 The one enthroned 1316 in heaven laughs in disgust; 1317
the Lord taunts 1318 them.
2:5 Then he angrily speaks to them
and terrifies them in his rage, 1319 saying, 1320
2:6 “I myself 1321 have installed 1322 my king
on Zion, my holy hill.”
2:7 The king says, 1323 “I will announce the Lord’s decree. He said to me: 1324
‘You are my son! 1325 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 1326
the ends of the earth as your personal property.
2:9 You will break them 1327 with an iron scepter; 1328
you will smash them like a potter’s jar!’” 1329
2:10 So now, you kings, do what is wise; 1330
you rulers of the earth, submit to correction! 1331
2:11 Serve 1332 the Lord in fear!
Repent in terror! 1333
2:12 Give sincere homage! 1334
Otherwise he 1335 will be angry, 1336
and you will die because of your behavior, 1337
when his anger quickly ignites. 1338
How blessed 1339 are all who take shelter in him! 1340
A psalm of David, written when he fled from his son Absalom. 1342
3:1 Lord, how 1343 numerous are my enemies!
Many attack me. 1344
3:2 Many say about me,
“God will not deliver him.” 1345 (Selah) 1346
3:3 But you, Lord, are a shield that protects me; 1347
you are my glory 1348 and the one who restores me. 1349
3:4 To the Lord I cried out, 1350
and he answered me from his holy hill. 1351 (Selah)
3:5 I rested and slept;
I awoke, 1352 for the Lord protects 1353 me.
3:6 I am not afraid 1354 of the multitude of people 1355
who attack me from all directions. 1356
Deliver me, my God!
Yes, 1358 you will strike 1359 all my enemies on the jaw;
you will break the teeth 1360 of the wicked. 1361
you show favor to your people. 1363 (Selah)
For the music director, to be accompanied by stringed instruments; a psalm of David.
4:1 When I call out, answer me,
O God who vindicates me! 1365
Though I am hemmed in, you will lead me into a wide, open place. 1366
Have mercy on me 1367 and respond to 1368 my prayer!
4:2 You men, 1369 how long will you try to turn my honor into shame? 1370
How long 1371 will you love what is worthless 1372
and search for what is deceptive? 1373 (Selah)
4:3 Realize that 1374 the Lord shows the godly special favor; 1375
the Lord responds 1376 when I cry out to him.
4:4 Tremble with fear and do not sin! 1377
Meditate as you lie in bed, and repent of your ways! 1378 (Selah)
4:5 Offer the prescribed sacrifices 1379
and trust in the Lord! 1380
4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 1381
than those who have abundant grain and wine. 1383
4:8 I will lie down and sleep peacefully, 1384
for you, Lord, make me safe and secure. 1385
For the music director, to be accompanied by wind instruments; 1387 a psalm of David.
5:1 Listen to what I say, 1388 Lord!
Carefully consider my complaint! 1389
5:2 Pay attention to my cry for help,
my king and my God,
for I am praying to you!
5:3 Lord, in the morning 1390 you will hear 1391 me; 1392
in the morning I will present my case to you 1393 and then wait expectantly for an answer. 1394
5:4 Certainly 1395 you are not a God who approves of evil; 1396
evil people 1397 cannot dwell with you. 1398
5:5 Arrogant people cannot stand in your presence; 1399
you hate 1400 all who behave wickedly. 1401
5:6 You destroy 1402 liars; 1403
the Lord despises 1404 violent and deceitful people. 1405
5:7 But as for me, 1406 because of your great faithfulness I will enter your house; 1407
I will bow down toward your holy temple as I worship you. 1408
5:8 Lord, lead me in your righteousness 1409
because of those who wait to ambush me, 1410
remove the obstacles in the way in which you are guiding me! 1411
5:9 For 1412 they do not speak the truth; 1413
their stomachs are like the place of destruction, 1414
their throats like an open grave, 1415
their tongues like a steep slope leading into it. 1416
5:10 Condemn them, 1417 O God!
May their own schemes be their downfall! 1418
Drive them away 1419 because of their many acts of insurrection, 1420
for they have rebelled against you.
5:11 But may all who take shelter 1421 in you be happy! 1422
May they continually 1423 shout for joy! 1424
Shelter them 1425 so that those who are loyal to you 1426 may rejoice! 1427
5:12 Certainly 1428 you reward 1429 the godly, 1430 Lord.
Like a shield you protect 1431 them 1432 in your good favor. 1433
For the music director, to be accompanied by stringed instruments, according to the sheminith style; 1435 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 1436
6:2 Have mercy on me, 1437 Lord, for I am frail!
Heal me, Lord, for my bones are shaking! 1438
6:3 I am absolutely terrified, 1439
and you, Lord – how long will this continue? 1440
6:4 Relent, Lord, rescue me! 1441
Deliver me because of your faithfulness! 1442
6:5 For no one remembers you in the realm of death, 1443
In Sheol who gives you thanks? 1444
6:6 I am exhausted as I groan;
all night long I drench my bed in tears; 1445
my tears saturate the cushion beneath me. 1446
6:7 My eyes 1447 grow dim 1448 from suffering;
they grow weak 1449 because of all my enemies. 1450
6:8 Turn back from me, all you who behave wickedly, 1451
for the Lord has heard the sound of my weeping! 1452
6:9 The Lord has heard my appeal for mercy;
the Lord has accepted 1453 my prayer.
6:10 May all my enemies be humiliated 1454 and absolutely terrified! 1455
May they turn back and be suddenly humiliated!
A musical composition 1457 by David, which he sang to the Lord concerning 1458 a Benjaminite named Cush. 1459
7:1 O Lord my God, in you I have taken shelter. 1460
Deliver me from all who chase me! Rescue me!
7:2 Otherwise they will rip 1461 me 1462 to shreds like a lion;
they will tear me to bits and no one will be able to rescue me. 1463
7:3 O Lord my God, if I have done what they say, 1464
or am guilty of unjust actions, 1465
7:4 or have wronged my ally, 1466
or helped his lawless enemy, 1467
7:5 may an enemy relentlessly chase 1468 me 1469 and catch me; 1470
may he trample me to death 1471
and leave me lying dishonored in the dust. 1472 (Selah)
7:6 Stand up angrily, 1473 Lord!
Rise up with raging fury against my enemies! 1474
Wake up for my sake and execute the judgment you have decreed for them! 1475
7:7 The countries are assembled all around you; 1476
take once more your rightful place over them! 1477
7:8 The Lord judges the nations. 1478
Vindicate me, Lord, because I am innocent, 1479
because I am blameless, 1480 O Exalted One! 1481
7:9 May the evil deeds of the wicked 1482 come to an end! 1483
But make the innocent 1484 secure, 1485
O righteous God,
you who examine 1486 inner thoughts and motives! 1487
7:10 The Exalted God is my shield, 1488
the one who delivers the morally upright. 1489
7:11 God is a just judge;
he is angry throughout the day. 1490
7:12 If a person 1491 does not repent, God sharpens his sword 1492
and prepares to shoot his bow. 1493
7:13 He prepares to use deadly weapons against him; 1494
he gets ready to shoot flaming arrows. 1495
7:14 See the one who is pregnant with wickedness,
who conceives destructive plans,
and gives birth to harmful lies – 1496
and then falls into the hole he has made. 1498
7:16 He becomes the victim of his own destructive plans 1499
and the violence he intended for others falls on his own head. 1500
7:17 I will thank the Lord for 1501 his justice;
I will sing praises to the sovereign Lord! 1502
For the music director, according to the gittith style; 1504 a psalm of David.
how magnificent 1506 is your reputation 1507 throughout the earth!
You reveal your majesty in the heavens above! 1508
8:2 From the mouths of children and nursing babies
you have ordained praise on account of your adversaries, 1509
so that you might put an end to the vindictive enemy. 1510
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, 1511
8:4 Of what importance is the human race, 1512 that you should notice 1513 them?
Of what importance is mankind, 1514 that you should pay attention to them, 1515
8:5 and make them a little less than the heavenly beings? 1516
You grant mankind 1517 honor and majesty; 1518
8:6 you appoint them to rule over your creation; 1519
you have placed 1520 everything under their authority, 1521
8:7 including all the sheep and cattle,
as well as the wild animals, 1522
8:8 the birds in the sky, the fish in the sea
and everything that moves through the currents 1523 of the seas.
how magnificent 1525 is your reputation 1526 throughout the earth! 1527
For the music director; according to the alumoth-labben style; 1529 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 1530
9:2 I will be happy and rejoice in you!
I will sing praises to you, O sovereign One! 1531
9:3 When my enemies turn back,
they trip and are defeated 1532 before you.
9:4 For you defended my just cause; 1533
from your throne you pronounced a just decision. 1534
9:5 You terrified the nations with your battle cry; 1535
you destroyed the wicked; 1536
you permanently wiped out all memory of them. 1537
9:6 The enemy’s cities have been reduced to permanent ruins; 1538
you destroyed their cities; 1539
all memory of the enemies has perished. 1540
9:7 But the Lord 1541 rules 1542 forever;
he reigns in a just manner. 1543
9:8 He judges the world fairly;
he makes just legal decisions for the nations. 1544
9:9 Consequently 1545 the Lord provides safety for the oppressed; 1546
he provides safety in times of trouble. 1547
9:10 Your loyal followers trust in you, 1548
for you, Lord, do not abandon those who seek your help. 1549
9:11 Sing praises to the Lord, who rules 1550 in Zion!
Tell the nations what he has done! 1551
9:12 For the one who takes revenge against murderers took notice of the oppressed; 1552
he did not overlook 1553 their cry for help 1554
“Have mercy on me, 1556 Lord!
See how I am oppressed by those who hate me, 1557
O one who can snatch me away 1558 from the gates of death!
9:14 Then I will 1559 tell about all your praiseworthy acts; 1560
in the gates of Daughter Zion 1561 I will rejoice because of your deliverance.” 1562
9:15 The nations fell 1563 into the pit they had made;
their feet were caught in the net they had hidden. 1564
9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 1565 (Higgaion. 1566 Selah)
9:17 The wicked are turned back and sent to Sheol; 1567
this is the destiny of 1568 all the nations that ignore 1569 God,
9:18 for the needy are not permanently ignored, 1570
the hopes of the oppressed are not forever dashed. 1571
Don’t let men be defiant! 1573
May the nations be judged in your presence!
Let the nations know they are mere mortals! 1575 (Selah)
10:1 Why, Lord, do you stand far off?
Why do you pay no attention during times of trouble? 1577
10:2 The wicked arrogantly chase the oppressed; 1578
the oppressed are trapped 1579 by the schemes the wicked have dreamed up. 1580
10:3 Yes, 1581 the wicked man 1582 boasts because he gets what he wants; 1583
the one who robs others 1584 curses 1585 and 1586 rejects the Lord. 1587
10:4 The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.” 1588
10:5 He is secure at all times. 1589
He has no regard for your commands; 1590
he disdains all his enemies. 1591
“I will never 1593 be upended,
because I experience no calamity.” 1594
10:7 His mouth is full of curses and deceptive, harmful words; 1595
his tongue injures and destroys. 1596
10:8 He waits in ambush near the villages; 1597
in hidden places he kills the innocent.
His eyes look for some unfortunate victim. 1598
10:9 He lies in ambush in a hidden place, like a lion in a thicket; 1599
he lies in ambush, waiting to catch 1600 the oppressed;
he catches the oppressed 1601 by pulling in his net. 1602
10:10 His victims are crushed and beaten down;
they are trapped in his sturdy nets. 1603
10:11 He says to himself, 1604
“God overlooks it;
he does not pay attention;
he never notices.” 1605
O God, strike him down! 1607
Do not forget the oppressed!
10:13 Why does the wicked man reject God? 1608
He says to himself, 1609 “You 1610 will not hold me accountable.” 1611
10:14 You have taken notice, 1612
for 1613 you always see 1614 one who inflicts pain and suffering. 1615
The unfortunate victim entrusts his cause to you; 1616
you deliver 1617 the fatherless. 1618
10:15 Break the arm 1619 of the wicked and evil man!
Hold him accountable for his wicked deeds, 1620
which he thought you would not discover. 1621
10:16 The Lord rules forever! 1622
The nations are driven out of his land. 1623
10:17 Lord, you have heard 1624 the request 1625 of the oppressed;
you make them feel secure because you listen to their prayer. 1626
10:18 You defend 1627 the fatherless and oppressed, 1628
so that mere mortals may no longer terrorize them. 1629
For the music director; by David.
11:1 In the Lord I have taken shelter. 1631
How can you say to me, 1632
“Flee to a mountain like a bird! 1633
11:2 For look, the wicked 1634 prepare 1635 their bows, 1636
they put their arrows on the strings,
to shoot in the darkness 1637 at the morally upright. 1638
11:3 When the foundations 1639 are destroyed,
what can the godly 1640 accomplish?” 1641
11:4 The Lord is in his holy temple; 1642
the Lord’s throne is in heaven. 1643
his eyes 1646 examine 1647 all people. 1648
11:5 The Lord approves of 1649 the godly, 1650
but he 1651 hates 1652 the wicked and those who love to do violence. 1653
11:6 May the Lord rain down 1654 burning coals 1655 and brimstone 1656 on the wicked!
A whirlwind is what they deserve! 1657
11:7 Certainly 1658 the Lord is just; 1659
he rewards godly deeds; 1660
the upright will experience his favor. 1661
For the music director; according to the sheminith style; 1663 a psalm of David.
12:1 Deliver, Lord!
For the godly 1664 have disappeared; 1665
people of integrity 1666 have vanished. 1667
12:2 People lie to one another; 1668
they flatter and deceive. 1669
12:3 May the Lord cut off 1670 all flattering lips,
and the tongue that boasts! 1671
12:4 They say, 1672 “We speak persuasively; 1673
we know how to flatter and boast. 1674
Who is our master?” 1675
12:5 “Because of the violence done to the oppressed, 1676
because of the painful cries 1677 of the needy,
I will spring into action,” 1678 says the Lord.
“I will provide the safety they so desperately desire.” 1679
12:6 The Lord’s words are absolutely reliable. 1680
They are as untainted as silver purified in a furnace on the ground,
where it is thoroughly refined. 1681
12:7 You, Lord, will protect them; 1682
you will continually shelter each one from these evil people, 1683
12:8 for the wicked seem to be everywhere, 1684
when people promote evil. 1685
For the music director; a psalm of David.
13:1 How long, Lord, will you continue to ignore me? 1687
How long will you pay no attention to me? 1688
13:2 How long must I worry, 1689
and suffer in broad daylight? 1690
How long will my enemy gloat over me? 1691
13:3 Look at me! 1692 Answer me, O Lord my God!
Revive me, 1693 or else I will die! 1694
13:4 Then 1695 my enemy will say, “I have defeated him!”
Then 1696 my foes will rejoice because I am upended.
13:5 But I 1697 trust in your faithfulness.
May I rejoice because of your deliverance! 1698
13:6 I will sing praises 1699 to the Lord
when he vindicates me. 1700
For the music director; by David.
14:1 Fools say to themselves, 1702 “There is no God.” 1703
They sin and commit evil deeds; 1704
none of them does what is right. 1705
14:2 The Lord looks down from heaven 1706 at the human race, 1707
to see if there is anyone who is wise 1708 and seeks God. 1709
14:3 Everyone rejects God; 1710
they are all morally corrupt. 1711
None of them does what is right, 1712
not even one!
14:4 All those who behave wickedly 1713 do not understand – 1714
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, 1715
for God defends the godly. 1716
14:6 You want to humiliate the oppressed, 1717
even though 1718 the Lord is their 1719 shelter.
14:7 I wish the deliverance 1720 of Israel would come from Zion!
When the Lord restores the well-being of his people, 1721
may Jacob rejoice, 1722
may Israel be happy! 1723
A psalm of David.
15:1 Lord, who may be a guest in your home? 1725
Who may live on your holy hill? 1726
15:2 Whoever lives a blameless life, 1727
does what is right,
and speaks honestly. 1728
15:3 He 1729 does not slander, 1730
or do harm to others, 1731
or insult his neighbor. 1732
15:4 He despises a reprobate, 1733
but honors the Lord’s loyal followers. 1734
He makes firm commitments and does not renege on his promise. 1735
15:5 He does not charge interest when he lends his money. 1736
He does not take bribes to testify against the innocent. 1737
The one who lives like this 1738 will never be upended.
A prayer 1740 of David.
16:1 Protect me, O God, for I have taken shelter in you. 1741
16:2 I say to the Lord, “You are the Lord,
my only source of well-being.” 1742
16:3 As for God’s chosen people who are in the land,
and the leading officials I admired so much 1743 –
16:4 their troubles multiply,
they desire other gods. 1744
I will not pour out drink offerings of blood to their gods, 1745
nor will I make vows in the name of their gods. 1746
16:5 Lord, you give me stability and prosperity; 1747
you make my future secure. 1748
16:6 It is as if I have been given fertile fields
or received a beautiful tract of land. 1749
16:7 I will praise 1750 the Lord who 1751 guides 1752 me;
yes, during the night I reflect and learn. 1753
16:8 I constantly trust in the Lord; 1754
because he is at my right hand, I will not be upended.
16:9 So my heart rejoices
and I am happy; 1755
My life is safe. 1756
16:10 You will not abandon me 1757 to Sheol; 1758
you will not allow your faithful follower 1759 to see 1760 the Pit. 1761
16:11 You lead me in 1762 the path of life; 1763
I experience absolute joy in your presence; 1764
you always give me sheer delight. 1765
Mazmur 103:1-5
KonteksBy David.
103:1 Praise the Lord, O my soul!
With all that is within me, praise 1767 his holy name!
103:2 Praise the Lord, O my soul!
Do not forget all his kind deeds! 1768
103:3 He is the one who forgives all your sins,
who heals all your diseases, 1769
103:4 who delivers 1770 your life from the Pit, 1771
who crowns you with his loyal love and compassion,
103:5 who satisfies your life with good things, 1772
so your youth is renewed like an eagle’s. 1773
Mazmur 103:8-18
Konteks103:8 The Lord is compassionate and merciful;
he is patient 1774 and demonstrates great loyal love. 1775
103:9 He does not always accuse,
and does not stay angry. 1776
103:10 He does not deal with us as our sins deserve; 1777
he does not repay us as our misdeeds deserve. 1778
103:11 For as the skies are high above the earth,
so his loyal love towers 1779 over his faithful followers. 1780
103:12 As far as the eastern horizon 1781 is from the west, 1782
so he removes the guilt of our rebellious actions 1783 from us.
103:13 As a father has compassion on his children, 1784
so the Lord has compassion on his faithful followers. 1785
103:14 For he knows what we are made of; 1786
he realizes 1787 we are made of clay. 1788
103:15 A person’s life is like grass. 1789
Like a flower in the field it flourishes,
103:16 but when the hot wind 1790 blows by, it disappears,
and one can no longer even spot the place where it once grew.
103:17 But the Lord continually shows loyal love to his faithful followers, 1791
and is faithful to their descendants, 1792
103:18 to those who keep his covenant,
who are careful to obey his commands. 1793
Mazmur 103:1
KonteksBy David.
103:1 Praise the Lord, O my soul!
With all that is within me, praise 1795 his holy name!
Mazmur 1:1--10:18
KonteksBook 1
(Psalms 1-41)
1:1 How blessed 1797 is the one 1798 who does not follow 1799 the advice 1800 of the wicked, 1801
or stand in the pathway 1802 with sinners,
or sit in the assembly 1803 of scoffers! 1804
1:2 Instead 1805 he finds pleasure in obeying the Lord’s commands; 1806
he meditates on 1807 his commands 1808 day and night.
1:3 He is like 1809 a tree planted by flowing streams; 1810
it 1811 yields 1812 its fruit at the proper time, 1813
and its leaves never fall off. 1814
He succeeds in everything he attempts. 1815
1:4 Not so with the wicked!
Instead 1816 they are like wind-driven chaff. 1817
1:5 For this reason 1818 the wicked cannot withstand 1819 judgment, 1820
nor can sinners join the assembly of the godly. 1821
1:6 Certainly 1822 the Lord guards the way of the godly, 1823
but the way of the wicked ends in destruction. 1824
2:1 Why 1826 do the nations rebel? 1827
Why 1828 are the countries 1829 devising 1830 plots that will fail? 1831
2:2 The kings of the earth 1832 form a united front; 1833
the rulers collaborate 1834
against the Lord and his anointed king. 1835
2:3 They say, 1836 “Let’s tear off the shackles they’ve put on us! 1837
Let’s free ourselves from 1838 their ropes!”
2:4 The one enthroned 1839 in heaven laughs in disgust; 1840
the Lord taunts 1841 them.
2:5 Then he angrily speaks to them
and terrifies them in his rage, 1842 saying, 1843
2:6 “I myself 1844 have installed 1845 my king
on Zion, my holy hill.”
2:7 The king says, 1846 “I will announce the Lord’s decree. He said to me: 1847
‘You are my son! 1848 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 1849
the ends of the earth as your personal property.
2:9 You will break them 1850 with an iron scepter; 1851
you will smash them like a potter’s jar!’” 1852
2:10 So now, you kings, do what is wise; 1853
you rulers of the earth, submit to correction! 1854
2:11 Serve 1855 the Lord in fear!
Repent in terror! 1856
2:12 Give sincere homage! 1857
Otherwise he 1858 will be angry, 1859
and you will die because of your behavior, 1860
when his anger quickly ignites. 1861
How blessed 1862 are all who take shelter in him! 1863
A psalm of David, written when he fled from his son Absalom. 1865
3:1 Lord, how 1866 numerous are my enemies!
Many attack me. 1867
3:2 Many say about me,
“God will not deliver him.” 1868 (Selah) 1869
3:3 But you, Lord, are a shield that protects me; 1870
you are my glory 1871 and the one who restores me. 1872
3:4 To the Lord I cried out, 1873
and he answered me from his holy hill. 1874 (Selah)
3:5 I rested and slept;
I awoke, 1875 for the Lord protects 1876 me.
3:6 I am not afraid 1877 of the multitude of people 1878
who attack me from all directions. 1879
Deliver me, my God!
Yes, 1881 you will strike 1882 all my enemies on the jaw;
you will break the teeth 1883 of the wicked. 1884
you show favor to your people. 1886 (Selah)
For the music director, to be accompanied by stringed instruments; a psalm of David.
4:1 When I call out, answer me,
O God who vindicates me! 1888
Though I am hemmed in, you will lead me into a wide, open place. 1889
Have mercy on me 1890 and respond to 1891 my prayer!
4:2 You men, 1892 how long will you try to turn my honor into shame? 1893
How long 1894 will you love what is worthless 1895
and search for what is deceptive? 1896 (Selah)
4:3 Realize that 1897 the Lord shows the godly special favor; 1898
the Lord responds 1899 when I cry out to him.
4:4 Tremble with fear and do not sin! 1900
Meditate as you lie in bed, and repent of your ways! 1901 (Selah)
4:5 Offer the prescribed sacrifices 1902
and trust in the Lord! 1903
4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 1904
than those who have abundant grain and wine. 1906
4:8 I will lie down and sleep peacefully, 1907
for you, Lord, make me safe and secure. 1908
For the music director, to be accompanied by wind instruments; 1910 a psalm of David.
5:1 Listen to what I say, 1911 Lord!
Carefully consider my complaint! 1912
5:2 Pay attention to my cry for help,
my king and my God,
for I am praying to you!
5:3 Lord, in the morning 1913 you will hear 1914 me; 1915
in the morning I will present my case to you 1916 and then wait expectantly for an answer. 1917
5:4 Certainly 1918 you are not a God who approves of evil; 1919
evil people 1920 cannot dwell with you. 1921
5:5 Arrogant people cannot stand in your presence; 1922
you hate 1923 all who behave wickedly. 1924
5:6 You destroy 1925 liars; 1926
the Lord despises 1927 violent and deceitful people. 1928
5:7 But as for me, 1929 because of your great faithfulness I will enter your house; 1930
I will bow down toward your holy temple as I worship you. 1931
5:8 Lord, lead me in your righteousness 1932
because of those who wait to ambush me, 1933
remove the obstacles in the way in which you are guiding me! 1934
5:9 For 1935 they do not speak the truth; 1936
their stomachs are like the place of destruction, 1937
their throats like an open grave, 1938
their tongues like a steep slope leading into it. 1939
5:10 Condemn them, 1940 O God!
May their own schemes be their downfall! 1941
Drive them away 1942 because of their many acts of insurrection, 1943
for they have rebelled against you.
5:11 But may all who take shelter 1944 in you be happy! 1945
May they continually 1946 shout for joy! 1947
Shelter them 1948 so that those who are loyal to you 1949 may rejoice! 1950
5:12 Certainly 1951 you reward 1952 the godly, 1953 Lord.
Like a shield you protect 1954 them 1955 in your good favor. 1956
For the music director, to be accompanied by stringed instruments, according to the sheminith style; 1958 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 1959
6:2 Have mercy on me, 1960 Lord, for I am frail!
Heal me, Lord, for my bones are shaking! 1961
6:3 I am absolutely terrified, 1962
and you, Lord – how long will this continue? 1963
6:4 Relent, Lord, rescue me! 1964
Deliver me because of your faithfulness! 1965
6:5 For no one remembers you in the realm of death, 1966
In Sheol who gives you thanks? 1967
6:6 I am exhausted as I groan;
all night long I drench my bed in tears; 1968
my tears saturate the cushion beneath me. 1969
6:7 My eyes 1970 grow dim 1971 from suffering;
they grow weak 1972 because of all my enemies. 1973
6:8 Turn back from me, all you who behave wickedly, 1974
for the Lord has heard the sound of my weeping! 1975
6:9 The Lord has heard my appeal for mercy;
the Lord has accepted 1976 my prayer.
6:10 May all my enemies be humiliated 1977 and absolutely terrified! 1978
May they turn back and be suddenly humiliated!
A musical composition 1980 by David, which he sang to the Lord concerning 1981 a Benjaminite named Cush. 1982
7:1 O Lord my God, in you I have taken shelter. 1983
Deliver me from all who chase me! Rescue me!
7:2 Otherwise they will rip 1984 me 1985 to shreds like a lion;
they will tear me to bits and no one will be able to rescue me. 1986
7:3 O Lord my God, if I have done what they say, 1987
or am guilty of unjust actions, 1988
7:4 or have wronged my ally, 1989
or helped his lawless enemy, 1990
7:5 may an enemy relentlessly chase 1991 me 1992 and catch me; 1993
may he trample me to death 1994
and leave me lying dishonored in the dust. 1995 (Selah)
7:6 Stand up angrily, 1996 Lord!
Rise up with raging fury against my enemies! 1997
Wake up for my sake and execute the judgment you have decreed for them! 1998
7:7 The countries are assembled all around you; 1999
take once more your rightful place over them! 2000
7:8 The Lord judges the nations. 2001
Vindicate me, Lord, because I am innocent, 2002
because I am blameless, 2003 O Exalted One! 2004
7:9 May the evil deeds of the wicked 2005 come to an end! 2006
But make the innocent 2007 secure, 2008
O righteous God,
you who examine 2009 inner thoughts and motives! 2010
7:10 The Exalted God is my shield, 2011
the one who delivers the morally upright. 2012
7:11 God is a just judge;
he is angry throughout the day. 2013
7:12 If a person 2014 does not repent, God sharpens his sword 2015
and prepares to shoot his bow. 2016
7:13 He prepares to use deadly weapons against him; 2017
he gets ready to shoot flaming arrows. 2018
7:14 See the one who is pregnant with wickedness,
who conceives destructive plans,
and gives birth to harmful lies – 2019
and then falls into the hole he has made. 2021
7:16 He becomes the victim of his own destructive plans 2022
and the violence he intended for others falls on his own head. 2023
7:17 I will thank the Lord for 2024 his justice;
I will sing praises to the sovereign Lord! 2025
For the music director, according to the gittith style; 2027 a psalm of David.
how magnificent 2029 is your reputation 2030 throughout the earth!
You reveal your majesty in the heavens above! 2031
8:2 From the mouths of children and nursing babies
you have ordained praise on account of your adversaries, 2032
so that you might put an end to the vindictive enemy. 2033
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, 2034
8:4 Of what importance is the human race, 2035 that you should notice 2036 them?
Of what importance is mankind, 2037 that you should pay attention to them, 2038
8:5 and make them a little less than the heavenly beings? 2039
You grant mankind 2040 honor and majesty; 2041
8:6 you appoint them to rule over your creation; 2042
you have placed 2043 everything under their authority, 2044
8:7 including all the sheep and cattle,
as well as the wild animals, 2045
8:8 the birds in the sky, the fish in the sea
and everything that moves through the currents 2046 of the seas.
how magnificent 2048 is your reputation 2049 throughout the earth! 2050
For the music director; according to the alumoth-labben style; 2052 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 2053
9:2 I will be happy and rejoice in you!
I will sing praises to you, O sovereign One! 2054
9:3 When my enemies turn back,
they trip and are defeated 2055 before you.
9:4 For you defended my just cause; 2056
from your throne you pronounced a just decision. 2057
9:5 You terrified the nations with your battle cry; 2058
you destroyed the wicked; 2059
you permanently wiped out all memory of them. 2060
9:6 The enemy’s cities have been reduced to permanent ruins; 2061
you destroyed their cities; 2062
all memory of the enemies has perished. 2063
9:7 But the Lord 2064 rules 2065 forever;
he reigns in a just manner. 2066
9:8 He judges the world fairly;
he makes just legal decisions for the nations. 2067
9:9 Consequently 2068 the Lord provides safety for the oppressed; 2069
he provides safety in times of trouble. 2070
9:10 Your loyal followers trust in you, 2071
for you, Lord, do not abandon those who seek your help. 2072
9:11 Sing praises to the Lord, who rules 2073 in Zion!
Tell the nations what he has done! 2074
9:12 For the one who takes revenge against murderers took notice of the oppressed; 2075
he did not overlook 2076 their cry for help 2077
“Have mercy on me, 2079 Lord!
See how I am oppressed by those who hate me, 2080
O one who can snatch me away 2081 from the gates of death!
9:14 Then I will 2082 tell about all your praiseworthy acts; 2083
in the gates of Daughter Zion 2084 I will rejoice because of your deliverance.” 2085
9:15 The nations fell 2086 into the pit they had made;
their feet were caught in the net they had hidden. 2087
9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 2088 (Higgaion. 2089 Selah)
9:17 The wicked are turned back and sent to Sheol; 2090
this is the destiny of 2091 all the nations that ignore 2092 God,
9:18 for the needy are not permanently ignored, 2093
the hopes of the oppressed are not forever dashed. 2094
Don’t let men be defiant! 2096
May the nations be judged in your presence!
Let the nations know they are mere mortals! 2098 (Selah)
10:1 Why, Lord, do you stand far off?
Why do you pay no attention during times of trouble? 2100
10:2 The wicked arrogantly chase the oppressed; 2101
the oppressed are trapped 2102 by the schemes the wicked have dreamed up. 2103
10:3 Yes, 2104 the wicked man 2105 boasts because he gets what he wants; 2106
the one who robs others 2107 curses 2108 and 2109 rejects the Lord. 2110
10:4 The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.” 2111
10:5 He is secure at all times. 2112
He has no regard for your commands; 2113
he disdains all his enemies. 2114
“I will never 2116 be upended,
because I experience no calamity.” 2117
10:7 His mouth is full of curses and deceptive, harmful words; 2118
his tongue injures and destroys. 2119
10:8 He waits in ambush near the villages; 2120
in hidden places he kills the innocent.
His eyes look for some unfortunate victim. 2121
10:9 He lies in ambush in a hidden place, like a lion in a thicket; 2122
he lies in ambush, waiting to catch 2123 the oppressed;
he catches the oppressed 2124 by pulling in his net. 2125
10:10 His victims are crushed and beaten down;
they are trapped in his sturdy nets. 2126
10:11 He says to himself, 2127
“God overlooks it;
he does not pay attention;
he never notices.” 2128
O God, strike him down! 2130
Do not forget the oppressed!
10:13 Why does the wicked man reject God? 2131
He says to himself, 2132 “You 2133 will not hold me accountable.” 2134
10:14 You have taken notice, 2135
for 2136 you always see 2137 one who inflicts pain and suffering. 2138
The unfortunate victim entrusts his cause to you; 2139
you deliver 2140 the fatherless. 2141
10:15 Break the arm 2142 of the wicked and evil man!
Hold him accountable for his wicked deeds, 2143
which he thought you would not discover. 2144
10:16 The Lord rules forever! 2145
The nations are driven out of his land. 2146
10:17 Lord, you have heard 2147 the request 2148 of the oppressed;
you make them feel secure because you listen to their prayer. 2149
10:18 You defend 2150 the fatherless and oppressed, 2151
so that mere mortals may no longer terrorize them. 2152
Mazmur 118:5-7
Konteks118:5 In my distress 2153 I cried out to the Lord.
The Lord answered me and put me in a wide open place. 2154
118:6 The Lord is on my side, 2155 I am not afraid!
What can people do to me? 2156
118:7 The Lord is on my side 2157 as my helper. 2158
I look in triumph on those who hate me.
Mazmur 118:1
Konteks118:1 Give thanks to the Lord, for he is good
and his loyal love endures! 2160
Mazmur 1:1--6:10
KonteksBook 1
(Psalms 1-41)
1:1 How blessed 2162 is the one 2163 who does not follow 2164 the advice 2165 of the wicked, 2166
or stand in the pathway 2167 with sinners,
or sit in the assembly 2168 of scoffers! 2169
1:2 Instead 2170 he finds pleasure in obeying the Lord’s commands; 2171
he meditates on 2172 his commands 2173 day and night.
1:3 He is like 2174 a tree planted by flowing streams; 2175
it 2176 yields 2177 its fruit at the proper time, 2178
and its leaves never fall off. 2179
He succeeds in everything he attempts. 2180
1:4 Not so with the wicked!
Instead 2181 they are like wind-driven chaff. 2182
1:5 For this reason 2183 the wicked cannot withstand 2184 judgment, 2185
nor can sinners join the assembly of the godly. 2186
1:6 Certainly 2187 the Lord guards the way of the godly, 2188
but the way of the wicked ends in destruction. 2189
2:1 Why 2191 do the nations rebel? 2192
Why 2193 are the countries 2194 devising 2195 plots that will fail? 2196
2:2 The kings of the earth 2197 form a united front; 2198
the rulers collaborate 2199
against the Lord and his anointed king. 2200
2:3 They say, 2201 “Let’s tear off the shackles they’ve put on us! 2202
Let’s free ourselves from 2203 their ropes!”
2:4 The one enthroned 2204 in heaven laughs in disgust; 2205
the Lord taunts 2206 them.
2:5 Then he angrily speaks to them
and terrifies them in his rage, 2207 saying, 2208
2:6 “I myself 2209 have installed 2210 my king
on Zion, my holy hill.”
2:7 The king says, 2211 “I will announce the Lord’s decree. He said to me: 2212
‘You are my son! 2213 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 2214
the ends of the earth as your personal property.
2:9 You will break them 2215 with an iron scepter; 2216
you will smash them like a potter’s jar!’” 2217
2:10 So now, you kings, do what is wise; 2218
you rulers of the earth, submit to correction! 2219
2:11 Serve 2220 the Lord in fear!
Repent in terror! 2221
2:12 Give sincere homage! 2222
Otherwise he 2223 will be angry, 2224
and you will die because of your behavior, 2225
when his anger quickly ignites. 2226
How blessed 2227 are all who take shelter in him! 2228
A psalm of David, written when he fled from his son Absalom. 2230
3:1 Lord, how 2231 numerous are my enemies!
Many attack me. 2232
3:2 Many say about me,
“God will not deliver him.” 2233 (Selah) 2234
3:3 But you, Lord, are a shield that protects me; 2235
you are my glory 2236 and the one who restores me. 2237
3:4 To the Lord I cried out, 2238
and he answered me from his holy hill. 2239 (Selah)
3:5 I rested and slept;
I awoke, 2240 for the Lord protects 2241 me.
3:6 I am not afraid 2242 of the multitude of people 2243
who attack me from all directions. 2244
Deliver me, my God!
Yes, 2246 you will strike 2247 all my enemies on the jaw;
you will break the teeth 2248 of the wicked. 2249
you show favor to your people. 2251 (Selah)
For the music director, to be accompanied by stringed instruments; a psalm of David.
4:1 When I call out, answer me,
O God who vindicates me! 2253
Though I am hemmed in, you will lead me into a wide, open place. 2254
Have mercy on me 2255 and respond to 2256 my prayer!
4:2 You men, 2257 how long will you try to turn my honor into shame? 2258
How long 2259 will you love what is worthless 2260
and search for what is deceptive? 2261 (Selah)
4:3 Realize that 2262 the Lord shows the godly special favor; 2263
the Lord responds 2264 when I cry out to him.
4:4 Tremble with fear and do not sin! 2265
Meditate as you lie in bed, and repent of your ways! 2266 (Selah)
4:5 Offer the prescribed sacrifices 2267
and trust in the Lord! 2268
4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 2269
than those who have abundant grain and wine. 2271
4:8 I will lie down and sleep peacefully, 2272
for you, Lord, make me safe and secure. 2273
For the music director, to be accompanied by wind instruments; 2275 a psalm of David.
5:1 Listen to what I say, 2276 Lord!
Carefully consider my complaint! 2277
5:2 Pay attention to my cry for help,
my king and my God,
for I am praying to you!
5:3 Lord, in the morning 2278 you will hear 2279 me; 2280
in the morning I will present my case to you 2281 and then wait expectantly for an answer. 2282
5:4 Certainly 2283 you are not a God who approves of evil; 2284
evil people 2285 cannot dwell with you. 2286
5:5 Arrogant people cannot stand in your presence; 2287
you hate 2288 all who behave wickedly. 2289
5:6 You destroy 2290 liars; 2291
the Lord despises 2292 violent and deceitful people. 2293
5:7 But as for me, 2294 because of your great faithfulness I will enter your house; 2295
I will bow down toward your holy temple as I worship you. 2296
5:8 Lord, lead me in your righteousness 2297
because of those who wait to ambush me, 2298
remove the obstacles in the way in which you are guiding me! 2299
5:9 For 2300 they do not speak the truth; 2301
their stomachs are like the place of destruction, 2302
their throats like an open grave, 2303
their tongues like a steep slope leading into it. 2304
5:10 Condemn them, 2305 O God!
May their own schemes be their downfall! 2306
Drive them away 2307 because of their many acts of insurrection, 2308
for they have rebelled against you.
5:11 But may all who take shelter 2309 in you be happy! 2310
May they continually 2311 shout for joy! 2312
Shelter them 2313 so that those who are loyal to you 2314 may rejoice! 2315
5:12 Certainly 2316 you reward 2317 the godly, 2318 Lord.
Like a shield you protect 2319 them 2320 in your good favor. 2321
For the music director, to be accompanied by stringed instruments, according to the sheminith style; 2323 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 2324
6:2 Have mercy on me, 2325 Lord, for I am frail!
Heal me, Lord, for my bones are shaking! 2326
6:3 I am absolutely terrified, 2327
and you, Lord – how long will this continue? 2328
6:4 Relent, Lord, rescue me! 2329
Deliver me because of your faithfulness! 2330
6:5 For no one remembers you in the realm of death, 2331
In Sheol who gives you thanks? 2332
6:6 I am exhausted as I groan;
all night long I drench my bed in tears; 2333
my tears saturate the cushion beneath me. 2334
6:7 My eyes 2335 grow dim 2336 from suffering;
they grow weak 2337 because of all my enemies. 2338
6:8 Turn back from me, all you who behave wickedly, 2339
for the Lord has heard the sound of my weeping! 2340
6:9 The Lord has heard my appeal for mercy;
the Lord has accepted 2341 my prayer.
6:10 May all my enemies be humiliated 2342 and absolutely terrified! 2343
May they turn back and be suddenly humiliated!
Mazmur 144:1-2
KonteksBy David.
144:1 The Lord, my protector, 2345 deserves praise 2346 –
the one who trains my hands for battle, 2347
and my fingers for war,
144:2 who loves me 2348 and is my stronghold,
my refuge 2349 and my deliverer,
my shield and the one in whom I take shelter,
who makes nations submit to me. 2350
[1:3] 1 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 2 tn Heb “channels of water.”
[1:3] 4 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 5 tn Heb “in its season.”
[1:3] 6 tn Or “fade”; “wither.”
[1:3] sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
[1:3] 7 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[1:1] 8 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
[1:1] 9 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[1:1] 10 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
[1:1] 11 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
[1:1] 12 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
[1:1] 13 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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).
[1:1] 14 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
[1:1] 15 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
[1:1] 16 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
[3:1] 17 sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).
[3:1] 18 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).
[3:1] 19 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
[3:1] 20 tn Heb “many rise up against me.”
[3:2] 21 tn Heb “there is no deliverance for him in God.”
[3:2] 22 sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.
[3:3] 23 tn Heb “a shield round about me.”
[3:3] 24 tn Heb “my glory,” or “my honor.” The psalmist affirms that the
[3:3] 25 tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.
[3:4] 26 tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.
[3:4] 27 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
[3:5] 28 tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the
[3:5] 29 tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the
[3:6] 30 tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.
[3:6] 31 tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.
[3:6] 32 tn Heb “who all around take a stand against me.”
[3:7] 33 tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the
[3:7] 34 tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).
[3:7] 35 tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). 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.
[3:7] 36 sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).
[3:7] 37 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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). They oppose God and his people.
[3:8] 38 tn Heb “to the
[3:8] 39 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).
[4:1] 40 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.
[4:1] 41 tn Heb “God of my righteousness.”
[4:1] 42 tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). 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.
[4:1] 43 tn Or “show me favor.”
[4:2] 45 tn Heb “sons of man.”
[4:2] 46 tn Heb “how long my honor to shame?”
[4:2] 47 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 49 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[4:3] 50 tn Heb “and know that.”
[4:3] 51 tn Heb “that the
[4:4] 53 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
[4:4] 54 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”
[4:5] 55 tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.
[4:5] 56 sn Trust in the
[4:6] 57 tn Heb “lift up upon us the light of your face,
[4:6] sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
[4:7] 58 tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”
[4:7] 59 tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
[4:8] 60 tn Heb “in peace at the same time I will lie down and sleep.”
[4:8] 61 tn Heb “for you,
[9:1] 62 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] 63 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
[9:1] 64 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
[9:2] 65 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] 66 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] 69 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
[9:5] 70 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] 71 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] 72 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] 73 tn Heb “you uprooted cities.”
[9:6] 74 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] 75 tn The construction vav (ו) + subject highlights the contrast between the exalted
[9:7] 76 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
[9:7] 77 tn Heb “he establishes for justice his throne.”
[9:8] 78 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] 79 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] 80 tn Heb “and the
[9:9] 81 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] 82 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] 83 tn Heb “the ones who seek you.”
[9:11] 84 tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”
[9:11] 85 tn Heb “declare among the nations his deeds.”
[9:12] 86 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] 87 tn Heb “did not forget.”
[9:12] 88 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] 89 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] 90 tn Or “show me favor.”
[9:13] 91 tn Heb “see my misery from the ones who hate me.”
[9:13] 92 tn Heb “one who lifts me up.”
[9:14] 93 tn Or “so that I might.”
[9:14] 94 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
[9:14] 95 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
[9:14] 96 tn Heb “in your deliverance.”
[9:15] 98 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] 99 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] 100 tn This is probably a technical musical term.
[9:17] 101 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] 102 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] 103 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] 105 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] 106 sn Rise up,
[9:20] 108 tn Heb “place,
[9:20] 109 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).
[10:1] 110 sn Psalm 10. Many Hebrew
[10:1] 111 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] 112 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] 113 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] 114 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] 115 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] 116 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] 117 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] 118 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] 119 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] 120 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
[10:3] 121 tn Another option is to translate, “he blesses one who robs others, [but] he curses the
[10:4] 122 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] 123 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] 124 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] 125 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] 126 tn Heb “he says in his heart/mind.”
[10:6] 127 tn Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.
[10:6] 128 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] 129 tn Heb “[with] a curse his mouth is full, and lies and injury.”
[10:7] 130 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] 131 tn Heb “he sits in the ambush of the villages.”
[10:8] 132 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] 133 tn Or “in its den.”
[10:9] 134 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
[10:9] 135 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
[10:9] 136 tn Or “when he [i.e., the wicked man] pulls in his net.”
[10:9] sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.
[10:10] 137 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] 138 tn Heb “he says in his heart.” See v. 6.
[10:11] 139 tn Heb “God forgets, he hides his face, he never sees.”
[10:12] 140 sn Rise up, O
[10:12] 141 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] 142 tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.
[10:13] 143 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] 144 tn Here the wicked man addresses God directly.
[10:13] 145 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] 146 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
[10:14] 147 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
[10:14] 148 tn Here the imperfect emphasizes God’s typical behavior.
[10:14] 149 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
[10:14] 150 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] 152 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).
[10:14] sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
[10:15] 153 sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.
[10:15] 154 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] 155 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] 156 tn Heb “the
[10:16] 157 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.”
[10:16] sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).
[10:17] 158 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] 160 tn Heb “you make firm their heart, you cause your ear to listen.”
[10:18] 161 tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”
[10:18] 162 tn Heb “crushed.” See v. 10.
[10:18] 163 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.
[16:7] 164 tn Heb “bless,” that is, “proclaim as worthy of praise.”
[16:7] 166 tn Or “counsels, advises.”
[16:7] 167 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] 168 tn Heb “I set the
[16:1] 169 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] 170 tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[16:1] 171 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).
[16:1] sn Taken shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[16:1] 172 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] 173 tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[16:1] 174 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).
[16:1] sn Taken shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[16:2] 175 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] 176 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] 177 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] 178 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] 179 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] 180 tn Heb “O
[16:5] 181 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] 182 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] 183 tn Heb “bless,” that is, “proclaim as worthy of praise.”
[16:7] 185 tn Or “counsels, advises.”
[16:7] 186 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] 187 tn Heb “I set the
[16:9] 188 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] 189 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] 190 tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[16:10] 191 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] 192 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] 193 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] sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus (Acts 2:25-29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30-33). Paul seems to concur with Peter in this understanding (see Acts 13:35-37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292-95.
[16:10] 194 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] 195 tn Heb “cause me to know”; or “cause me to experience.”
[16:11] 196 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] 197 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] 198 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).
[17:1] 199 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
[17:1] 200 tn Heb “hear,
[17:1] 201 tn Heb “Listen to my prayer, [made] without lips of deceit.”
[17:2] 202 tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsa’) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.
[17:2] 203 tn Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)
[17:3] 204 tn Heb “you tested my heart.”
[17:3] 205 tn Heb “you visited [at] night.”
[17:3] 206 tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.
[17:4] 207 tn Heb “with regard to the deeds of man[kind].”
[17:4] 208 tn Heb “by the word of your lips, I, I have watched the paths of the violent” (i.e., “watched” in the sense of “watched for the purpose of avoiding”).
[17:5] 209 tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.
[17:5] 210 tn Heb “my footsteps do not stagger.”
[17:6] 211 tn Heb “Turn your ear toward me.”
[17:7] 213 tn Heb “Set apart faithful acts.”
[17:7] 214 tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver.
[17:7] sn Those who look to you for protection from their enemies. “Seeking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[17:8] 215 tc Heb “Protect me like the pupil, a daughter of an eye.” The noun בַּת (bat, “daughter”) should probably be emended to בָּבַת (bavat, “pupil”). See Zech 2:12 HT (2:8 ET) and HALOT 107 s.v. *בָּבָה.
[17:8] 216 sn Your wings. The metaphor compares God to a protective mother bird.
[17:9] 217 tn Heb “from before”; or “because.” In the Hebrew text v. 9 is subordinated to v. 8. The words “protect me” are supplied in the translation for stylistic reasons.
[17:9] 218 tn Heb “destroy.” The psalmist uses the perfect verbal form to emphasize the degree of danger. He describes the wicked as being already in the process of destroying him.
[17:9] 219 tn Heb “my enemies, at the risk of life they surround me.” The Hebrew phrase בְּנֶפֶשׁ (bÿnefesh) sometimes has the nuance “at the risk of [one’s] life” (see 1 Kgs 2:23; Prov 7:23; Lam 5:9).
[17:10] 220 tn Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence.
[17:10] 221 tn Heb “[with] their mouth they speak with arrogance.”
[17:11] 222 tc Heb “our steps, now they surround me.” The Kethib (consonantal text) has “surround me,” while the Qere (marginal reading) has “surround us,” harmonizing the pronoun to the preceding “our steps.” The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend “our steps” to אִשְּׁרוּנִי (’ishÿruni, “they attack me”) from the verbal root אָשֻׁר (’ashur, “march, stride, track”).
[17:11] 223 tn Heb “their eyes they set to bend down in the ground.”
[17:12] 224 tn Here the psalmist switches to the singular pronoun; he views his enemies collectively, or singles out a representative of the group, perhaps its leader.
[17:12] 225 tn Heb “his likeness [is] like a lion.”
[17:12] 226 tn Heb “[that] longs to tear.”
[17:13] 228 tn Heb “Be in front of his face.”
[17:13] 229 tn Or “bring him to his knees.”
[17:13] 230 tn Heb “rescue my life from the wicked [one] [by] your sword.”
[17:14] 231 tc Heb “from men [by] your hand,
[17:14] 232 tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”
[17:14] 233 tn Heb “their portion, in life.”
[17:14] 234 tn Heb “and [with] your treasures you fill their belly.”
[17:14] sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.
[17:14] 235 tn Heb “they are satisfied [with] sons and leave their abundance to their children.”
[17:15] 236 tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”
[17:15] 237 tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.
[17:15] sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.
[18:1] 238 sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.
[18:1] 240 tn Heb “in the day,” or “at the time.”
[18:1] 242 tn Heb “and from the hand of Saul.”
[18:1] 243 tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.
[18:1] 244 tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.
[18:1] 245 tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”
[18:2] 246 sn My high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
[18:2] 247 sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.
[18:2] 249 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[18:2] 250 tn Heb “the horn of my salvation”; or “my saving horn.”
[18:2] sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. Ps 18:2 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.
[18:2] 251 tn Or “my elevated place.” The parallel version of this psalm in 2 Sam 22:3 adds at this point, “my refuge, my savior, [you who] save me from violence.”
[18:3] 252 tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.
[18:3] 253 tn Heb “worthy of praise, I cried out [to] the
[18:4] 254 tc Ps 18:4 reads “ropes,” while 2 Sam 22:5 reads “waves.” The reading of the psalm has been influenced by the next verse (note “ropes of Sheol”) and perhaps also by Ps 116:3 (where “ropes of death” appears, as here, with the verb אָפַף, ’afaf). However, the parallelism of v. 4 (note “currents” in the next line) favors the reading “waves.” While the verb אָפַף is used with “ropes” as subject in Ps 116:3, it can also be used with engulfing “waters” as subject (see Jonah 2:5). Death is compared to surging waters in v. 4 and to a hunter in v. 5.
[18:4] 255 tn The Hebrew noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).
[18:4] 256 tn The noun בְלִיַּעַל (vÿliyya’al) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness.” It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.
[18:4] 257 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba’at) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here.
[18:5] 258 tn Heb “surrounded me.”
[18:5] 259 tn Heb “confronted me.”
[18:6] 260 tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.
[18:6] 261 tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.
[18:6] 262 tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.
[18:7] 263 sn The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.
[18:7] 264 tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.
[18:7] 265 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.
[18:8] 266 tn Heb “within”; or “[from] within.” For a discussion of the use of the preposition -בְּ (bÿ) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.
[18:8] 267 tn Or “in his anger.” The noun אַף (’af) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.”
[18:8] 268 tn Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.
[18:8] sn Fire devoured as it came from his mouth. For other examples of fire as a weapon in OT theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.
[18:8] 269 tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4).
[18:9] 270 tn The Hebrew verb נָטָה (natah) can carry the sense “[cause to] bend, bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the
[18:10] 271 tn Or “rode upon.”
[18:10] 272 tn Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation.
[18:10] sn Winged angel (Heb “cherub”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the
[18:10] 273 tc 2 Sam 22:11 reads “appeared” (from רָאָה, ra’ah); the relatively rare verb דָאָה (da’ah, “glide”) is more difficult and probably the original reading here in Ps 18.
[18:10] 274 sn The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.
[18:11] 275 tc Heb “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 reads, “he made darkness around him coverings,” omitting “his hiding place” and pluralizing “covering.” Ps 18:11 may include a conflation of synonyms (“his hiding place” and “his covering”) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the Hebrew letter samek: סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro sÿvivotayv sukkato).
[18:11] 276 tc Heb “darkness of water, clouds of clouds.” The noun “darkness” (חֶשְׁכַת, kheshkhat) is probably a corruption of an original reading חשׁרת, a form that is preserved in 2 Sam 22:12. The latter is a construct form of חַשְׁרָה (khashrah, “sieve”) which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and a related verb חָשַׁר (khashar, “to sift”) is attested in postbiblical Hebrew and Aramaic. The phrase חַשְׁרַת מַיִם (khashrat mayim) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground (see F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry [SBLDS], 146, n. 33).
[18:12] 277 tc Heb “from the brightness in front of him his clouds came, hail and coals of fire.” 2 Sam 22:13 reads, “from the brightness in front of him burned coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מנגה נגדו עברו ברד וגחלי אשׁ, “from the brightness in front of him came hail and coals of fire” (the basis for the present translation). The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבָרוּ (’avaru; Ps 18:12) and בָּעֲרוּ (ba’aru; 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (’avayv, “his clouds,” Ps 18:12) may be virtually dittographic (note the following עָבְרוּ, ’avru), or it could have accidentally dropped out from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). The noun בָּרָד (barad, “hail,” Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped out from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text and its problems, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.
[18:13] 278 sn Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
[18:13] 279 tn 2 Sam 22:14 has “from.”
[18:13] 280 tn Heb “the Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[18:13] 281 tc The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.
[18:13] tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav (ו) consecutive in the preceding line.
[18:14] 282 tn 2 Sam 22:15 omits the pronominal suffix (“his”).
[18:14] 283 tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
[18:14] 284 sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.
[18:14] 285 tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”) – both a haplography of the vav (ו); note the initial vav on the immediately following form – and translating “lightning bolts were in abundance.”
[18:14] sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
[18:15] 287 tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.
[18:15] 288 tn Or “foundations.”
[18:15] 289 tn Heb “from.” The preposition has a causal sense here.
[18:15] 290 tn The noun is derived from the verb גָּעַר (ga’ar), which is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
[18:15] 291 tn 2 Sam 22:16 reads “by the battle cry of the
[18:16] 292 tn Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.
[18:16] 293 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 4 and Ps 144:7).
[18:17] 294 tn The singular refers either to personified death or collectively to the psalmist’s enemies. The following line, which refers to “those [plural] who hate me,” favors the latter.
[18:18] 295 tn The same verb is translated “trapped” in v. 5. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
[18:18] 296 tn Heb “became my support.”
[18:19] 297 tn Or “delighted in me.”
[18:20] 298 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
[18:20] 299 tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the
[18:20] 300 tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
[18:20] 301 tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.
[18:21] 302 tn Heb “for I have kept the ways of the
[18:21] 303 tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”
[18:22] 304 tn Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים (mishpatim, “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18-20). See also Pss 19:9 (cf. vv. 7-8); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.
[18:22] 305 tn Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18-20).
[18:23] 306 tn Heb “from my sin,” that is, from making it my own in any way.
[18:23] sn Kept myself from sinning. Leading a blameless life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).
[18:24] 307 tn Heb “according to my righteousness.”
[18:24] 308 tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.
[18:25] 309 tn The imperfect verbal forms in vv. 25-29 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 25-27) and about the way in which God typically empowers him on the battlefield (vv. 28-29). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.
[18:25] 310 tn Or “to a faithful follower.” A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
[18:25] 312 tn Heb “a man of innocence.”
[18:26] 313 tn Or “blameless.”
[18:26] 314 tn The Hebrew verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words.
[18:26] 315 tn The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted, crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4).
[18:26] sn Verses 25-26 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28.
[18:27] 316 tn Or perhaps, “humble” (note the contrast with those who are proud).
[18:27] 317 tn Heb “but proud eyes you bring low.” 2 Sam 22:28 reads, “your eyes [are] upon the proud, [whom] you bring low.”
[18:28] 318 tn Or “for.” The translation assumes that כִּי (ki)is asseverative here.
[18:28] 319 tn Ps 18:28 reads literally, “you light my lamp,
[18:28] 320 tn 2 Sam 22:29 repeats the name “
[18:28] 321 tn Heb “my darkness.”
[18:29] 322 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[18:29] 324 tn Heb “I will run.” The imperfect verbal forms in v. 29 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [Heb “cause to run”] an army.”
[18:29] 325 tn More specifically, the noun גְּדוּד (gÿdud) refers to a raiding party or to a contingent of troops.
[18:29] sn I can charge against an army. The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.
[18:29] 326 tn Heb “and by my God.”
[18:29] 327 sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.
[18:30] 328 tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).
[18:30] 329 sn The
[18:30] 330 tn Heb “the word of the
[18:30] 331 sn Take shelter. See the note on the word “shelter” in v. 2.
[18:31] 333 tn Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2, where the Hebrew term צוּר (tsur) is translated “rocky summit.”
[18:31] 334 tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the
[18:32] 335 tn Heb “the God.” The prefixed article emphasizes the
[18:32] 336 tn Heb “is the one who clothes.” For similar language see 1 Sam 2:4; Pss 65:6; 93:1. The psalmist employs a generalizing hymnic style in vv. 32-34; he uses participles in vv. 32a, 33a, and 34a to describe what God characteristically does on his behalf.
[18:32] 337 tn 2 Sam 22:33 reads, “the God is my strong refuge.”
[18:32] sn Gives me strength. As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39).
[18:32] 338 tn The prefixed verbal form with vav (ו) consecutive here carries along the generalizing force of the preceding participle.
[18:32] 339 tn Heb “he made my path smooth.” The Hebrew term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).
[18:33] 340 tn Heb “[the one who] makes my feet like [those of ] a deer.”
[18:33] 341 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.
[18:33] sn Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.
[18:34] 342 sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
[18:34] 343 tn Heb “and a bow of bronze is bent by my arms”; or “my arms bend a bow of bronze.” The verb נָחַת (nakhat) apparently means “pull back, bend” here (see HALOT 692 s.v. נחת). The third feminine singular verbal form appears to agree with the feminine singular noun קֶשֶׁת (qeshet, “bow”). In this case the verb must be taken as Niphal (passive). However, it is possible that “my arms” is the subject of the verb and “bow” the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see GKC 464 §145.k.
[18:34] sn The strongest bow (Heb “bow of bronze”) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.
[18:35] 344 tn Heb “and you give to me the shield of your deliverance.”
[18:35] sn You give me your protective shield. Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.
[18:35] 345 tc 2 Sam 22:36 omits this line, perhaps due to homoioarcton. A scribe’s eye may have jumped from the vav (ו) prefixed to “your right hand” to the vav prefixed to the following “and your answer,” causing the copyist to omit by accident the intervening words (“your right hand supports me and”).
[18:35] 346 tn The MT of Ps 18:35 appears to read, “your condescension,” apparently referring to God’s willingness to intervene (cf. NIV “you stoop down”). However, the noun עֲנָוָה (’anavah) elsewhere means “humility” and is used only here of God. The form עַנְוַתְךָ (’anvatÿkha) may be a fully written form of the suffixed infinitive construct of עָנָה (’anah, “to answer”; a defectively written form of the infinitive appears in 2 Sam 22:36). In this case the psalmist refers to God’s willingness to answer his prayer; one might translate, “your favorable response.”
[18:35] 347 tn Heb “makes me great.”
[18:36] 348 tn Heb “you make wide my step under me.” “Step” probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, “you widen my stride.” This would suggest that God gives the psalmist the capacity to run quickly.
[18:36] 349 tn Heb “lower legs.” On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means “lower leg.”
[18:37] 350 tn 2 Sam 22:38 reads “destroy.”
[18:38] 351 tn Or “smash them.” 2 Sam 22:39 reads, “and I wiped them out and smashed them.”
[18:38] 352 tn Heb “until they are unable to rise.” 2 Sam 22:39 reads, “until they do not rise.”
[18:38] 353 sn They fall at my feet. For ancient Near Eastern parallels, see O. Keel, The Symbolism of the Biblical World, 294-97.
[18:39] 354 tn Heb “clothed me.” See v. 32.
[18:39] 355 tn Heb “you make those who rise against me kneel beneath me.”
[18:39] sn My foes kneel before me. For ancient Near Eastern parallels, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 268.
[18:40] 356 tn Heb “and [as for] my enemies, you give to me [the] back [or “neck”].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” Cf. Exod 23:27.
[18:40] 357 sn Those who hate me. See v. 17, where it is the
[18:41] 358 tn Heb “but there is no deliverer.”
[18:41] 359 tn Heb “to the
[18:41] sn They cry out. This reference to the psalmist’s enemies crying out for help to the
[18:42] 360 tn Heb “I pulverize them like dust upon the face of the wind.” The phrase “upon the face of” here means “before.” 2 Sam 22:43 reads, “like dust of the earth.”
[18:42] 361 tc Ps 18:42 reads, “I empty them out” (Hiphil of ריק), while 2 Sam 22:43 reads, “I crush them, I stomp on them” (juxtaposing the synonyms דקק and רקע). It is likely that the latter is a conflation of variants. One, but not both, of the verbs in 2 Sam 22:43 is probably original; “empty out” does not form as good a parallel with “grind, pulverize” in the parallel line.
[18:43] 363 tn Heb “from the strivings of a people.” In this context the Hebrew term רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עָם (’am, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. I עַם, עָם 2.d). Some understand the phrase as referring to attacks by the psalmist’s own countrymen, the “nation” being Israel. However, foreign enemies appear to be in view; note the reference to “nations” in the following line.
[18:43] 364 tn 2 Sam 22:44 reads, “you keep me.”
[18:43] 365 tn Heb “a people whom I did not know serve me.” In this context “know” (יָדַע, yada’) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 44-45). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.
[18:44] 366 tn Heb “at a report of an ear they submit to me.” The report of the psalmist’s exploits is so impressive that those who hear it submit to his rulership without putting up a fight.
[18:44] 367 tn For the meaning “be weak, powerless” for כָּחַשׁ (kakhash), see Ps 109:24. The next line (see v. 45a), in which “foreigners” are also mentioned, favors this interpretation. Another option is to translate “cower in fear” (see Deut 33:29; Pss 66:3; 81:15; cf. NIV “cringe”; NRSV “came cringing”).
[18:45] 368 tn Heb “wither, wear out.”
[18:45] 369 tn The meaning of חָרַג (kharag, “shake”) is established on the basis of cognates in Arabic and Aramaic. 2 Sam 22:46 reads חָגַר (khagar), which might mean here, “[they] come limping” (on the basis of a cognate in postbiblical Hebrew). The normal meaning for חָגַר (“gird”) makes little sense here.
[18:45] 371 tn Heb “their prisons.” The besieged cities of the foreigners are compared to prisons.
[18:46] 372 tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) is used exclusively as an oath formula, “as surely as the
[18:46] 373 tn Heb “my rocky cliff,” which is a metaphor for protection. See similar phrases in vv. 2, 31.
[18:46] 374 tn Or “blessed [i.e., praised] be.”
[18:46] 375 tn Heb “the God of my deliverance.” 2 Sam 22:48 reads, “the God of the rocky cliff of my deliverance.”
[18:46] 376 tn The words “as king” are supplied in the translation for clarification. Elsewhere in the psalms the verb רוּם (rum, “be exalted”), when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).
[18:47] 377 tn Heb “the God.” See v. 32.
[18:47] 378 tn Heb “is the one who grants vengeance to me.” The plural form of the noun indicates degree here, suggesting complete vengeance or vindication.
[18:47] sn Completely vindicates me. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.
[18:47] 379 tn Heb “he subdues nations beneath me.” On the meaning of the verb דָּבַר (davar, “subdue,” a homonym of דָּבַר, davar, “speak”), see HALOT 209-10 s.v. I דבר. See also Ps 47:3 and 2 Chr 22:10. 2 Sam 22:48 reads “and [is the one who] brings down nations beneath me.”
[18:48] 380 tn Heb “[the one who] delivers me.” 2 Sam 22:49 reads “and [the one who] brings me out.”
[18:48] 381 tn Heb “lifts me up.” In light of the preceding and following references to deliverance, the verb רום probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt, elevate” here, indicating that the
[18:48] 382 tn Heb “from those who rise against me.”
[18:49] 383 sn I will give you thanks before the nations. This probably alludes to the fact that the psalmist will praise the
[18:49] 384 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “
[18:50] 385 tn Or “the one who.”
[18:50] 386 tn Heb “magnifies the victories of his king.” “His king” refers to the psalmist, the Davidic king whom God has chosen to rule Israel.
[18:50] 387 tn Heb “[the one who] does loyalty.”
[18:50] 388 tn Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2.
[18:50] 389 tn Or “offspring”; Heb “seed.”
[18:50] 390 sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor.
[29:1] 391 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
[29:1] 392 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.
[29:1] tn The phrase בְּנֵי אֵלִים (bÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.
[29:1] 393 tn Or “ascribe to the
[29:2] 394 tn Heb “ascribe to the
[29:2] 395 tn That is, properly dressed for the occasion.
[29:3] 396 tn Heb “the voice of the
[29:3] 397 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the
[29:3] 398 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the
[29:4] 399 tn Heb “the voice of the
[29:4] 400 tn Heb “the voice of the
[29:5] 401 tn The Hebrew participial form draws attention to the durative nature of the action being described.
[29:5] 402 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
[29:5] 403 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
[29:6] 404 sn Sirion is another name for Mount Hermon (Deut 3:9).
[29:6] 405 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
[29:7] 406 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the
[29:7] 407 sn The
[29:8] 408 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
[29:8] 409 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
[29:9] 410 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
[29:9] 411 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the
[29:9] 412 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
[29:9] 413 tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).
[29:9] sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
[29:9] 414 tn Heb “In his temple, all of it says, ‘Glory.’”
[29:10] 415 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
[29:10] 416 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
[29:11] 417 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
[29:11] 418 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
[29:11] 419 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the
[30:1] 420 sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.
[30:1] 421 tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.
[30:1] 422 tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the
[30:2] 424 sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.
[30:3] 426 tn Heb “you kept me alive from those descending into the pit.” The Hebrew noun בוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”
[30:4] 427 tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
[30:4] 428 tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the
[30:5] 429 tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).
[30:5] 430 tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.
[30:6] 431 sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).
[30:7] 432 tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).
[30:7] 433 tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).
[30:8] 434 tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.
[30:9] 435 sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.
[30:9] 436 tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.
[30:9] 437 tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4).
[30:9] 438 tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.
[30:9] 439 tn The rhetorical questions anticipate the answer, “Of course not!”
[30:9] sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
[30:10] 440 tn Heb “be a helper to me.”
[30:11] 441 sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.
[30:12] 442 tn Heb “so that”; or “in order that.”
[30:12] 443 tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here 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 16:9; 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.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.
[31:1] 445 sn Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19-24, which were apparently written after the Lord answered the prayer of vv. 1-18, the psalmist thanks the Lord for delivering him.
[31:1] 446 tn Heb “in your vindication rescue me.”
[31:2] 447 tn Heb “turn toward me your ear.”
[31:2] 448 tn Heb “become for me a rocky summit of refuge.”
[31:2] 449 tn Heb “a house of strongholds to deliver me.”
[31:3] 450 sn The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
[31:3] 451 tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) refers here to the
[31:3] 452 tn The present translation assumes that the imperfect verbal forms are generalizing, “you lead me and guide me.” Other options are to take them as an expression of confidence about the future, “you will lead me and guide me” (cf. NASB), or as expressing a prayer, “lead me and guide me” (cf. NEB, NIV, NRSV).
[31:4] 453 tn Heb “bring me out.” The translation assumes that the imperfect verbal form expresses the psalmist’s confidence about the future. Another option is to take the form as expressing a prayer, “free me.”
[31:5] 454 tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.
[31:5] 455 tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). 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.
[31:6] 456 tn Heb “the ones who observe vain things of falsehood.” See Jonah 2:9.
[31:7] 457 tn Heb “you know the distresses of my life.”
[31:8] 458 tn Heb “you cause my feet to stand.”
[31:9] 459 tn Or perhaps, “are swollen.”
[31:9] 460 tn Cf. Ps 6:7, which has a similar line.
[31:9] 461 tn Heb “my breath and my stomach [grow weak].” Apparently the verb in the previous line (“grow dim, be weakened”) is to be understood here. The Hebrew term נפשׁ can mean “life,” or, more specifically, “throat, breath.” The psalmist seems to be lamenting that his breathing is impaired because of the physical and emotional suffering he is forced to endure.
[31:10] 462 tn Heb “and my years in groaning.”
[31:10] 463 tn Heb “stumbles in.”
[31:10] 464 tn Heb “grow weak.”
[31:11] 465 tn Heb “because of all my enemies I am a reproach.”
[31:11] 466 tc Heb “and to my neighbors, exceedingly.” If the MT is retained, then these words probably go with what precedes. However the syntactical awkwardness of the text suggests it is textually corrupt. P. C. Craigie (Psalms 1-50 [WBC], 258) suggests that the initial mem (מ) on מְאֹד (me’od, “exceedingly”) be understood as an enclitic mem (ם) which was originally suffixed to the preceding form and then later misinterpreted. The resulting form אֵד (’ed) can then be taken as a defectively written form of אֵיד (’ed, “calamity”). If one follows this emendation, then the text reads literally, “and to my neighbors [I am one who experiences] calamity.” The noun פַחַד (fakhad, “[object of] horror”) occurs in the next line; אֵיד and פַחַד appear in parallelism elsewhere (see Prov 1:26-27).
[31:11] 467 tn Heb “and [an object of ] horror to those known by me.”
[31:12] 468 tn Heb “I am forgotten, like a dead man, from [the] heart.” The “heart” is here viewed as the center of one’s thoughts.
[31:12] 469 tn Heb “I am like a broken jar.” One throws away a broken jar without a second thought because it is considered worthless and useless.
[31:13] 470 tn Heb “the report of many.”
[31:13] 471 tn Heb “the terror from all around.”
[31:15] 472 tn Heb “in your hand [are] my times.”
[31:16] 473 tn Heb “cause your face to shine.”
[31:17] 474 tn The verb יִדְּמוּ (yiddÿmu) is understood as a form of דָּמַם (damam, “wail, lament”). Another option is to take the verb from דָּמַם (“be quiet”; see BDB 198-99 s.v. I דָּמַם), in which case one might translate, “May they lie silent in the grave.”
[31:18] 475 tn Heb “the [ones which].”
[31:19] 477 tn Or “How abundant are your blessings!”
[31:19] 478 tn Heb “for those who fear you.”
[31:19] 479 tn “Taking shelter” in the
[31:19] 480 tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”
[31:20] 481 tn The noun רֹכֶס (rokhes) occurs only here. Its meaning is debated; some suggest “snare,” while others propose “slander” or “conspiracy.”
[31:20] 482 tn Heb “you hide them in the hiding place of your face from the attacks of man.” The imperfect verbal forms in this verse draw attention to God’s typical treatment of the faithful.
[31:20] 483 tn Heb “you conceal them in a shelter from the strife of tongues.”
[31:21] 484 tn Heb “blessed [be] the
[31:21] 485 tn Heb “for he caused his faithfulness to be amazing to me in a besieged city.” The psalmist probably speaks figuratively here. He compares his crisis to being trapped in a besieged city, but the
[31:22] 486 tn Heb “and I, I said in my haste.”
[31:22] 487 tn Heb “from before your eyes.”
[31:23] 488 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
[31:23] 489 tn The participial forms in the second and third lines characterize the Lord as one who typically protects the faithful and judges the proud.
[31:24] 490 tn Heb “be strong and let your heart[s] be confident.”
[32:1] 491 sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.
[32:1] 492 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[32:1] 493 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one’s sins are forgiven.
[32:1] 494 tn Heb “lifted up.”
[32:1] 495 tn Heb “covered over.”
[32:2] 496 tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”
[32:2] 497 tn Heb “blessed [is] the man to whom the
[32:2] 498 sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.
[32:3] 499 tn Heb “when I was silent.”
[32:3] 500 tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.
[32:4] 501 tn Heb “your hand was heavy upon me.”
[32:4] 502 tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.
[32:4] sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.
[32:4] 503 tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”
[32:4] 504 sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.
[32:5] 505 tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”
[32:5] 506 tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.
[32:6] 507 tn A “faithful follower” (חָסִיד, khasid) 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).
[32:6] 508 tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the
[32:6] 509 tn The Hebrew term רַק (raq) occasionally has an asseverative force.
[32:6] 510 sn The surging water is here a metaphor for trouble that endangers one’s life.
[32:6] 511 tn Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6.
[32:7] 512 tn Heb “[with] shouts of joy of deliverance you surround me.”
[32:8] 513 tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the
[32:8] 514 tn Heb “I will instruct you and I will teach you in the way [in] which you should walk.”
[32:8] 515 tn Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the
[32:9] 516 tn The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group.
[32:9] 517 tn Heb “like a horse, like a mule without understanding.”
[32:9] 518 tn Heb “with a bridle and bit, its [?] to hold, not to come near to you.” The meaning of the Hebrew noun עֲדִי (’adiy) is uncertain. Normally the word refers to “jewelry,” so some suggest the meaning “trappings” here (cf. NASB). Some emend the form to לְחֵיהֶם (lÿkhehem, “their jawbones”) but it is difficult to see how the present Hebrew text, even if corrupt, could have derived from this proposed original reading. P. C. Craigie (Psalms 1-50 [WBC], 265) takes the form from an Arabic root and translates “whose gallop.” Cf. also NRSV “whose temper must be curbed.”
[32:10] 519 tn Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.
[32:10] 520 tn Heb “but the one who trusts in the
[32:11] 521 tn Heb “all [you] pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the
[33:1] 522 sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him.
[33:3] 523 sn A new song is appropriate because the Lord is constantly intervening in the lives of his people in fresh and exciting ways.
[33:3] 524 tn Heb “play skillfully with a loud shout.”
[33:4] 525 sn For the
[33:4] 526 tn Heb “word.” In this context, which depicts the
[33:4] 528 tn Heb “and all his work [is] in faithfulness.”
[33:5] 529 tn Heb “loves.” The verb “loves” is here metonymic; the
[33:5] 530 tn Heb “fills the earth.”
[33:6] 532 tn Heb “and by the breath of his mouth all their host.” The words “were created” are added in the translation for stylistic reasons; they are understood by ellipsis (note “were made” in the preceding line). The description is consistent with Gen 1:16, which indicates that God spoke the heavenly luminaries into existence.
[33:7] 533 tn Heb “[he] gathers like a pile the waters of the sea.” Some prefer to emend נֵד (ged, “heap, pile”; cf. NASB) to נֹד (nod, “bottle”; cf. NRSV; NIV “into jars”), but “pile” is used elsewhere to describe water that the
[33:7] 534 tn Or “watery depths.” The form תְּהוֹמוֹת (tÿhomot, “watery depths”) is the plural form of תְּהוֹם (tÿhom, “great deep”; see Gen 1:2).
[33:8] 535 tn In this context “fear” probably means “to demonstrate respect for the
[33:9] 536 tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).
[33:9] 537 tn Heb “he commanded.”
[33:10] 538 tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the
[33:10] 539 tn Heb “thoughts.”
[33:11] 540 tn Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The
[33:12] 541 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[33:12] 542 tn Heb “inheritance.”
[33:13] 543 tn The Hebrew perfect verbal forms in v. 13 state general facts.
[33:13] 544 tn Heb “all the sons of men.”
[33:15] 545 tn Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד (yakhad, “together”) is unclear here. The point seems to be that the
[33:17] 546 tn Heb “a lie [is] the horse for victory.”
[33:18] 547 tn Heb “look, the eye of the
[33:18] 548 tn Heb “for the ones who wait for his faithfulness.”
[33:19] 549 tn Heb “to save from death their live[s].”
[33:19] 550 tn Heb “and to keep them alive in famine.”
[33:20] 551 tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.
[33:20] 552 tn Or “[source of] help.”
[33:20] 553 tn Or “protector.”
[33:22] 554 tn Heb “let your faithfulness, O
[34:1] 556 sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.
[34:1] 557 tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”
[34:1] sn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.
[34:1] 559 tn Heb “continually [will] his praise [be] in my mouth.”
[34:2] 560 tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.
[34:2] 561 tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).
[34:4] 563 tn Heb “I sought the
[34:5] 564 tc Heb “they look to him and are radiant and their faces are not ashamed.” The third person plural subject (“they”) is unidentified; there is no antecedent in the Hebrew text. For this reason some prefer to take the perfect verbal forms in the first line as imperatives, “look to him and be radiant” (cf. NEB, NRSV). Some medieval Hebrew
[34:6] 565 tn The pronoun refers back to “this oppressed man,” namely, the psalmist.
[34:7] 566 tn Heb “his”; the referent (the
[34:7] 567 tn Heb “those who fear him.”
[34:7] 568 tn The prefixed verb with vav (ו) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111.u.
[34:8] 569 tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the
[34:8] 570 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[34:8] 571 tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”
[34:8] 572 tn “Taking shelter” in the
[34:9] 574 tn Heb “O holy ones of his.”
[34:9] 575 tn Heb “those who fear him.”
[34:11] 576 tn Heb “the fear of the
[34:12] 577 tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.
[34:12] 578 tn Heb “[Who] loves days to see good?”
[34:13] 579 tn Heb “guard your tongue from evil.”
[34:13] 580 tn Heb “and your lips from speaking deception.”
[34:14] 582 tn Heb “seek peace and pursue it.”
[34:15] 583 tn Heb “the eyes of the
[34:16] 584 tn Heb “the face of the
[34:17] 585 tn Heb “they” (i.e., the godly mentioned in v. 15).
[34:17] 586 tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).
[34:18] 587 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:18] 588 tn Heb “the crushed in spirit.”
[34:19] 589 tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.
[34:19] 591 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:19] 592 tn Heb “him,” agreeing with the singular form in the preceding line.
[34:20] 593 tn The Hebrew participial form suggests such protection is characteristic.
[34:20] 594 tn That is, he protects the godly from physical harm.
[34:20] 595 sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38-20:18).
[34:21] 596 tn Heb “evil kills the wicked [one].” The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action.
[34:21] 597 tn Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause.
[34:22] 598 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
[34:22] 599 tn “Taking shelter” in the
[35:1] 600 sn Psalm 35. The author, who faces ruthless enemies who seek his life for no reason, begs the Lord to fight his battles for him and to vindicate him by annihilating his adversaries.
[35:2] 602 tn Two different types of shields are mentioned here. See also Ezek 38:4. Many modern translations render the first term (translated here “small shield”) as “buckler” (cf. NASB “buckler and shield”; the order is often reversed in the translation, apparently for stylistic reasons: cf. NEB, NIV, NRSV “shield and buckler”). The English term “buckler,” referring to a small round shield held on the arm to protect the upper body, is unfamiliar to many modern readers, so the term “small shield” was used in the present translation for clarity.
[35:3] 603 tn Or “javelin.” On the meaning of this word, which occurs only here in the Hebrew Bible, see M. Dahood, Psalms (AB), 1:210-11.
[35:3] 604 tn Heb “draw out spear and lance to meet.”
[35:3] 605 tn Heb “say to me,” or “say to my soul.”
[35:4] 606 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies. See also the distinct jussive form in v. 6.
[35:5] 607 tn The prefixed verbal form is taken as a jussive. See v. 4.
[35:5] 608 sn See the mention of the
[35:5] 609 tn Heb “as the
[35:6] 610 tn The prefixed verbal form is distinctly jussive, indicating this is a prayer.
[35:7] 611 tc Heb “for without cause they hid for me a pit of their net, without cause they dug for my life.” It appears that the words “pit” and “net” have been transposed. “Net” goes with the verb “hid” in the first line (see v. 8, as well as Pss 9:15; 31:4), while “pit” goes with the verb “dug” in the second line (see Ps 7:15).
[35:8] 612 tn Heb “let destruction [which] he does not know come to him.” The singular is used of the enemy in v. 8, probably in a representative or collective sense. The psalmist has more than one enemy, as vv. 1-7 make clear.
[35:8] 613 tn The psalmist’s prayer for his enemies’ demise continues. See vv. 4-6.
[35:9] 614 tn Heb “then my soul will rejoice in the
[35:10] 615 tn Heb “all my bones will say.”
[35:10] 616 tn Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.
[35:10] 617 tn Heb “from [the one who is] too strong for him.” The singular forms are used in a representative sense. The typical oppressed individual and typical oppressor are in view.
[35:10] 618 tn Heb “the oppressed [one] and needy [one] from [the one who] robs him.” As in the previous line, the singular forms are used in a representative sense.
[35:11] 619 tn Heb “witnesses of violence rise up.”
[35:11] 620 tn Heb “[that] which I do not know they ask me.”
[35:12] 621 tn Heb “they repay me evil instead of good.”
[35:12] 622 tn Heb “[there is] bereavement to my soul.”
[35:13] 623 tn Heb “as for me, when they were sick, my clothing was sackcloth.” Sackcloth was worn by mourners. When the psalmist’s enemies were sick, he was sorry for their misfortune and mourned for them.
[35:13] 624 sn Fasting was also a practice of mourners. By refraining from normal activities, such as eating food, the mourner demonstrated the sincerity of his sorrow.
[35:13] 625 tn Heb “and my prayer upon my chest will return.” One could translate, “but my prayer was returning upon my chest,” but the use of the imperfect verbal form sets this line apart from the preceding and following lines (vv. 13a, 14), which use the perfect to describe the psalmist’s past actions.
[35:14] 626 tn Heb “like a friend, like a brother to me I walked about.”
[35:14] 627 sn I bowed down. Bowing down was a posture for mourning. See Ps 38:6.
[35:14] 628 tn Heb “like mourning for a mother [in] sorrow I bowed down.”
[35:15] 629 tn Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים (nekhim, “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים[כְ] (kÿnokhÿrim, “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים (nokhim, “ones who strike”) from the verbal root נָכָה (nakhah, “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).
[35:15] 630 tn Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions.
[35:16] 631 tc The MT reads “as profane [ones] of mockers of food,” which is nonsensical. The present translation assumes (1) an emendation of בְּחַנְפֵי (bÿkhanfey, “as profane men”) to בְּחַנְפִי (bekhanfiy, “when I tripped”; preposition + Qal infinitive construct from II חָנַף [“limp”] + first common singular pronominal suffix) and (2) an emendation of לַעֲגֵי מָעוֹג (la’agey ma’og, “mockers of food”) to עָגוּ[ם]לַעְגָּ (la’gam ’agu, “[with] taunting they taunted”; masculine plural noun with enclitic mem + Qal perfect third common plural from לַּעַג [la’ag, “taunt”]).
[35:16] 632 tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.
[35:17] 633 tn Heb “O Lord, how long will you see?”
[35:17] 634 tn Heb “bring back, restore.”
[35:17] 636 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).
[35:18] 637 sn The great assembly is also mentioned in Ps 22:25.
[35:18] 638 tn Heb “among numerous people.”
[35:19] 639 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Ps 38:19).
[35:19] 641 tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).
[35:20] 642 tn Heb “for they do not speak peace.”
[35:20] 643 tn Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior.
[35:21] 644 tn Heb “and they cause their mouth to be wide against me.” The prefixed verbal form with vav (ו) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 §111.t.
[35:21] 645 tn Heb “our eye sees.” Apparently this is an idiom meaning to “look in triumph” or “gloat over” (see Ps 54:7).
[35:22] 646 tn Heb “you see, O
[35:23] 647 sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up.
[35:23] 648 tn Heb “for my justice.”
[35:23] 649 tn Heb “for my cause.”
[35:25] 651 tn Heb “in their heart[s].”
[35:25] 652 tn Heb “Aha! Our desire!” The “desire” of the psalmist’s enemies is to triumph over him.
[35:26] 653 tn Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”
[35:26] 654 tn Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b-25, where the negative particle אַל (’al) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.
[35:27] 655 tn The prefixed verbal forms in v. 27a are understood as jussives (see vv. 24b-26).
[35:27] 656 tn The prefixed verbal form is taken as a jussive, “may the
[35:27] 657 tn Heb “the one who desires the peace of his servant.”
[35:28] 658 tn Heb “and my tongue will proclaim your justice.”
[35:28] 659 tn Heb “all the day your praise.” The verb “proclaim” is understood by ellipsis in the second line (see the previous line).
[36:1] 660 sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.
[36:1] 661 tn In the Hebrew text the word נאם (“oracle”) appears at the beginning of the next verse (v. 2 in the Hebrew text because the superscription is considered v. 1). The resulting reading, “an oracle of rebellion for the wicked [is] in the midst of my heart” (cf. NIV) apparently means that the psalm, which foresees the downfall of the wicked, is a prophetic oracle about the rebellion of the wicked which emerges from the soul of the psalmist. One could translate, “Here is a poem written as I reflected on the rebellious character of evil men.” Another option, followed in the translation above, is to attach נאם (nÿ’um, “oracle”) with the superscription. For another example of a Davidic poem being labeled an “oracle,” see 2 Sam 23:1.
[36:1] 662 tn Heb “[the] rebellion of an evil man [is] in the midst of my heart.” The translation assumes a reading “in the midst of his heart” (i.e., “to the core”) instead of “in the midst of my heart,” a change which finds support in a a few medieval Hebrew
[36:1] 663 tn Heb “there is no dread of God before his eyes.” The phrase “dread of God” refers here to a healthy respect for God which recognizes that he will punish evil behavior.
[36:2] 664 tn Heb “for it causes to be smooth to him in his eyes to find his sin to hate.” The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways.
[36:3] 665 tn Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude.
[36:4] 666 tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.
[36:4] 667 tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.
[36:5] 668 tn Heb “[is] in the heavens.”
[36:5] 669 sn The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9).
[36:6] 670 tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.
[36:6] 672 sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.
[36:7] 674 tn Heb “and the sons of man in the shadow of your wings find shelter.” The preservation of physical life is in view, as the next verse makes clear.
[36:9] 675 tn Heb “for with you is the fountain of life, in your light we see light.” Water (note “fountain”) and light are here metaphors for life.
[36:10] 676 tn Heb “draw out to full length.”
[36:10] 677 tn Heb “to those who know you.” The Hebrew verb יָדַע (yada’, “know”) is used here of those who “know” the
[36:10] 678 tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).
[36:10] 679 tn Heb “the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 64:10; 94:15; 97:11).
[36:11] 680 tn Heb “let not a foot of pride come to me, and let not the hand of the evil ones cause me to wander as a fugitive.”
[36:12] 681 tn Heb “there the workers of wickedness have fallen.” The adverb שָׁם (sham, “there”) is used here for dramatic effect, as the psalmist envisions the evildoers lying fallen at a spot that is vivid in his imagination (BDB 1027 s.v.).
[36:12] 682 tn The psalmist uses perfect verbal forms in v. 12 to describe the demise of the wicked as if it has already taken place.
[50:1] 683 sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.
[50:1] 684 sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the
[50:1] 685 tn Heb “and calls [the] earth from the sunrise to its going.”
[50:2] 686 tn Heb “the perfection of beauty.”
[50:2] 687 tn Or “shines forth.”
[50:2] sn Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.
[50:3] 688 tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”
[50:3] 689 tn Heb “fire before him devours, and around him it is very stormy.”
[50:4] 690 tn Or perhaps “to testify against his people.”
[50:4] sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).
[50:5] 691 tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.
[50:5] 692 tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.
[50:5] 693 tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).
[50:6] 695 tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).
[50:7] 696 tn The words “he says” are supplied in the translation for clarification. God’s charges against his people follow.
[50:7] 697 tn Heb “Israel, and I will testify against you.” The imperative “listen” is understood in the second line by ellipsis (note the preceding line).
[50:8] 699 tn Heb “and your burnt sacrifices before me continually.”
[50:9] 700 tn Or “I will not take.”
[50:10] 701 tn Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (bÿhemot, “animal”) refers here to cattle (see Ps 104:14).
[50:11] 703 tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.
[50:13] 704 tn The rhetorical questions assume an emphatic negative response, “Of course not!”
[50:14] 705 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
[50:15] 706 tn Heb “call [to] me in a day of trouble.”
[50:15] 707 sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.
[50:16] 708 tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the
[50:16] 709 tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The
[50:17] 710 tn Heb “and throw my words behind you.”
[50:18] 711 tn Heb “you run with him.”
[50:18] 712 tn Heb “and with adulterers [is] your portion.”
[50:19] 713 tn Heb “your mouth you send with evil.”
[50:19] 714 tn Heb “and your tongue binds together [i.e., “frames”] deceit.”
[50:20] 715 tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).
[50:20] 716 tn Heb “against the son of your mother you give a fault.”
[50:21] 717 tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.
[50:21] sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”).
[50:21] 718 tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).
[50:21] 719 tn Or “rebuke” (see v. 8).
[50:21] 720 tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the
[50:22] 721 tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.
[50:22] 722 sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).
[50:23] 723 sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.
[50:23] 724 tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).
[27:11] 725 tn Heb “teach me your way.” The
[27:11] 726 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
[27:11] 727 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
[27:1] 728 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
[27:1] 729 tn Heb “the
[27:1] 730 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”
[27:1] 731 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
[1:1] 732 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
[1:1] 733 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[1:1] 734 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
[1:1] 735 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
[1:1] 736 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
[1:1] 737 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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).
[1:1] 738 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
[1:1] 739 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
[1:1] 740 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
[1:2] 741 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
[1:2] 742 tn Heb “his delight [is] in the law of the
[1:2] 743 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
[1:3] 745 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 746 tn Heb “channels of water.”
[1:3] 748 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 749 tn Heb “in its season.”
[1:3] 750 tn Or “fade”; “wither.”
[1:3] sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
[1:3] 751 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[1:4] 752 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
[1:4] 753 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.
[1:4] sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
[1:5] 755 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
[1:5] 756 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
[1:5] 757 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).
[1:5] sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
[1:6] 758 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
[1:6] 759 tn Heb “the
[1:6] 760 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
[2:1] 761 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
[2:1] 762 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
[2:1] 763 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
[2:1] 764 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
[2:1] 765 tn Or “peoples” (so many English versions).
[2:1] 766 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
[2:1] 767 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
[2:2] 768 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
[2:2] 769 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
[2:2] 770 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
[2:2] 771 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
[2:3] 772 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 773 tn Heb “their (i.e., the
[2:3] 774 tn Heb “throw off from us.”
[2:4] 775 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
[2:4] 776 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
[2:4] 777 tn Or “scoffs at”; “derides”; “mocks.”
[2:5] 778 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
[2:5] 779 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
[2:6] 780 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 781 tn Or perhaps “consecrated.”
[2:7] 782 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
[2:7] 783 tn Or “I will relate the decree. The
[2:7] 784 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[2:8] 785 sn I will give you the nations. The
[2:9] 786 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
[2:9] 787 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
[2:9] 788 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
[2:10] 789 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
[2:10] 790 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
[2:11] 791 tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
[2:11] 792 tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.
[2:12] 793 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 794 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 795 tn The implied subject of the verb is the
[2:12] 796 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 797 tn Or “burns.” The
[2:12] 798 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 799 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[3:1] 800 sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).
[3:1] 801 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).
[3:1] 802 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
[3:1] 803 tn Heb “many rise up against me.”
[3:2] 804 tn Heb “there is no deliverance for him in God.”
[3:2] 805 sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.
[3:3] 806 tn Heb “a shield round about me.”
[3:3] 807 tn Heb “my glory,” or “my honor.” The psalmist affirms that the
[3:3] 808 tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.
[3:4] 809 tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.
[3:4] 810 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
[3:5] 811 tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the
[3:5] 812 tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the
[3:6] 813 tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.
[3:6] 814 tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.
[3:6] 815 tn Heb “who all around take a stand against me.”
[3:7] 816 tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the
[3:7] 817 tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).
[3:7] 818 tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). 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.
[3:7] 819 sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).
[3:7] 820 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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). They oppose God and his people.
[3:8] 821 tn Heb “to the
[3:8] 822 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).
[4:1] 823 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.
[4:1] 824 tn Heb “God of my righteousness.”
[4:1] 825 tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). 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.
[4:1] 826 tn Or “show me favor.”
[4:2] 828 tn Heb “sons of man.”
[4:2] 829 tn Heb “how long my honor to shame?”
[4:2] 830 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 832 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[4:3] 833 tn Heb “and know that.”
[4:3] 834 tn Heb “that the
[4:4] 836 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
[4:4] 837 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”
[4:5] 838 tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.
[4:5] 839 sn Trust in the
[4:6] 840 tn Heb “lift up upon us the light of your face,
[4:6] sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
[4:7] 841 tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”
[4:7] 842 tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
[4:8] 843 tn Heb “in peace at the same time I will lie down and sleep.”
[4:8] 844 tn Heb “for you,
[5:1] 845 sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
[5:1] 846 tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).
[5:1] 848 tn Or “sighing.” The word occurs only here and in Ps 39:3.
[5:3] 849 sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
[5:3] 850 tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “
[5:3] 852 tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.
[5:3] 853 tn Heb “and I will watch.”
[5:4] 855 tn Heb “not a God [who] delights [in] wickedness [are] you.”
[5:4] 856 tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).
[5:4] 857 tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.
[5:4] sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.
[5:5] 858 tn Heb “before your eyes.”
[5:5] 859 sn You hate. The
[5:5] 860 tn Heb “all the workers of wickedness.”
[5:6] 861 tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
[5:6] 862 tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.
[5:6] 863 tn The imperfect verbal form highlights the
[5:6] 864 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.
[5:7] 865 sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
[5:7] 866 sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
[5:7] 867 tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
[5:8] 868 tn God’s providential leading is in view. His צְדָקָה (tsÿdaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.
[5:8] 869 tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.
[5:8] 870 tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).
[5:9] 872 tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”
[5:9] 873 tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.
[5:9] 874 tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
[5:9] 875 tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.
[5:9] sn As the psalmist walks down the path in which God leads him, he asks the
[5:10] 876 tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
[5:10] 877 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
[5:10] 878 tn Or “banish them.”
[5:10] 879 tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).
[5:11] 880 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[5:11] 881 tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
[5:11] 882 tn Or perhaps more hyperbolically, “forever.”
[5:11] 883 tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.
[5:11] 884 tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.
[5:11] 885 tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.
[5:11] 886 tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).
[5:12] 888 tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
[5:12] 889 tn Or “innocent.” The singular form is used here in a collective or representative sense.
[5:12] 890 tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
[5:12] 891 tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
[5:12] 892 tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.
[34:4] 893 tn Heb “I sought the
[34:5] 894 tc Heb “they look to him and are radiant and their faces are not ashamed.” The third person plural subject (“they”) is unidentified; there is no antecedent in the Hebrew text. For this reason some prefer to take the perfect verbal forms in the first line as imperatives, “look to him and be radiant” (cf. NEB, NRSV). Some medieval Hebrew
[34:6] 895 tn The pronoun refers back to “this oppressed man,” namely, the psalmist.
[34:7] 896 tn Heb “his”; the referent (the
[34:7] 897 tn Heb “those who fear him.”
[34:7] 898 tn The prefixed verb with vav (ו) consecutive here carries the same generalizing force as the active participle in the first line. See GKC 329 §111.u.
[34:8] 899 tn This verb is normally used of tasting or savoring food. The metaphor here appears to compare the
[34:8] 900 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[34:8] 901 tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.”
[34:8] 902 tn “Taking shelter” in the
[34:9] 904 tn Heb “O holy ones of his.”
[34:9] 905 tn Heb “those who fear him.”
[34:15] 906 tn Heb “the eyes of the
[34:16] 907 tn Heb “the face of the
[34:17] 908 tn Heb “they” (i.e., the godly mentioned in v. 15).
[34:17] 909 tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).
[34:18] 910 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:18] 911 tn Heb “the crushed in spirit.”
[34:19] 912 tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.
[34:19] 914 tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the
[34:19] 915 tn Heb “him,” agreeing with the singular form in the preceding line.
[34:20] 916 tn The Hebrew participial form suggests such protection is characteristic.
[34:20] 917 tn That is, he protects the godly from physical harm.
[34:20] 918 sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38-20:18).
[34:21] 919 tn Heb “evil kills the wicked [one].” The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action.
[34:21] 920 tn Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause.
[34:22] 921 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
[34:22] 922 tn “Taking shelter” in the
[34:1] 923 sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.
[34:1] 924 tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”
[34:1] sn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.
[34:1] 926 tn Heb “continually [will] his praise [be] in my mouth.”
[3:1] 927 sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).
[3:1] 928 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).
[3:1] 929 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
[3:1] 930 tn Heb “many rise up against me.”
[3:2] 931 tn Heb “there is no deliverance for him in God.”
[3:2] 932 sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.
[3:3] 933 tn Heb “a shield round about me.”
[3:3] 934 tn Heb “my glory,” or “my honor.” The psalmist affirms that the
[3:3] 935 tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.
[3:4] 936 tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.
[3:4] 937 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
[3:5] 938 tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the
[3:5] 939 tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the
[3:6] 940 tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.
[3:6] 941 tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.
[3:6] 942 tn Heb “who all around take a stand against me.”
[3:7] 943 tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the
[3:7] 944 tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).
[3:7] 945 tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). 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.
[3:7] 946 sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).
[3:7] 947 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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). They oppose God and his people.
[3:8] 948 tn Heb “to the
[3:8] 949 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).
[4:1] 950 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.
[4:1] 951 tn Heb “God of my righteousness.”
[4:1] 952 tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). 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.
[4:1] 953 tn Or “show me favor.”
[4:2] 955 tn Heb “sons of man.”
[4:2] 956 tn Heb “how long my honor to shame?”
[4:2] 957 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 959 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[4:3] 960 tn Heb “and know that.”
[4:3] 961 tn Heb “that the
[4:4] 963 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
[4:4] 964 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”
[4:5] 965 tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.
[4:5] 966 sn Trust in the
[4:6] 967 tn Heb “lift up upon us the light of your face,
[4:6] sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
[4:7] 968 tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”
[4:7] 969 tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
[4:8] 970 tn Heb “in peace at the same time I will lie down and sleep.”
[4:8] 971 tn Heb “for you,
[5:1] 972 sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
[5:1] 973 tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).
[5:1] 975 tn Or “sighing.” The word occurs only here and in Ps 39:3.
[5:3] 976 sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
[5:3] 977 tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “
[5:3] 979 tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.
[5:3] 980 tn Heb “and I will watch.”
[5:4] 982 tn Heb “not a God [who] delights [in] wickedness [are] you.”
[5:4] 983 tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).
[5:4] 984 tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.
[5:4] sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.
[5:5] 985 tn Heb “before your eyes.”
[5:5] 986 sn You hate. The
[5:5] 987 tn Heb “all the workers of wickedness.”
[5:6] 988 tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
[5:6] 989 tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.
[5:6] 990 tn The imperfect verbal form highlights the
[5:6] 991 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.
[5:7] 992 sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
[5:7] 993 sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
[5:7] 994 tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
[5:8] 995 tn God’s providential leading is in view. His צְדָקָה (tsÿdaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.
[5:8] 996 tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.
[5:8] 997 tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).
[5:9] 999 tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”
[5:9] 1000 tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.
[5:9] 1001 tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
[5:9] 1002 tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.
[5:9] sn As the psalmist walks down the path in which God leads him, he asks the
[5:10] 1003 tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
[5:10] 1004 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
[5:10] 1005 tn Or “banish them.”
[5:10] 1006 tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).
[5:11] 1007 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[5:11] 1008 tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
[5:11] 1009 tn Or perhaps more hyperbolically, “forever.”
[5:11] 1010 tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.
[5:11] 1011 tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.
[5:11] 1012 tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.
[5:11] 1013 tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).
[5:12] 1015 tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
[5:12] 1016 tn Or “innocent.” The singular form is used here in a collective or representative sense.
[5:12] 1017 tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
[5:12] 1018 tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
[5:12] 1019 tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.
[6:1] 1020 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] 1021 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] 1022 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] 1023 tn Or “show me favor.”
[6:2] 1024 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] 1025 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] 1026 tn Heb “and you,
[6:4] 1027 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] 1028 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] 1029 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] 1030 tn The rhetorical question anticipates the answer, “no one.”
[6:5] sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
[6:6] 1031 tn Heb “I cause to swim through all the night my bed.”
[6:6] 1032 tn Heb “with my tears my bed I flood/melt.”
[6:7] 1033 tn The Hebrew text has the singular “eye” here.
[6:7] 1034 tn Or perhaps, “are swollen.”
[6:7] 1035 tn Or perhaps, “grow old.”
[6:7] 1036 sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
[6:8] 1037 tn Heb “all [you] workers of wickedness.” See Ps 5:5.
[6:8] 1038 sn The
[6:9] 1039 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] 1040 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] 1041 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
[23:1] 1042 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] 1043 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] 1044 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] 1045 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] 1046 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] 1047 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] 1048 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] 1049 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] 1050 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] 1051 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] 1052 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
[23:4] 1053 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] 1054 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] 1055 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] 1056 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] 1057 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] 1058 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] 1059 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] 1060 tn Heb “all the days of my life.”
[23:6] 1061 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] 1062 tn Heb “the house of the
[23:6] 1063 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] 1064 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] 1065 tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.
[24:2] 1066 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] 1067 tn The imperfects in v. 3 are modal, expressing potential or permission.
[24:3] 1068 sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).
[24:4] 1069 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] 1070 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] 1071 tn Heb “and does not swear an oath deceitfully.”
[24:5] 1072 tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the
[24:5] 1073 tn “and vindication from the God of his deliverance.”
[24:6] 1074 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] 1075 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] 1076 tn Heb “lift yourselves up.”
[24:7] 1077 tn Or “king of glory.”
[24:7] 1078 tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
[24:8] 1079 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] 1080 tn Traditionally, “the
[25:1] 1081 sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.
[25:1] 1082 tn Heb “to you, O
[25:3] 1083 tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).
[25:4] 1084 sn Teach me your paths. In this context the
[25:5] 1085 sn The
[25:6] 1086 tn That is, “remember” with the intention of repeating.
[25:6] 1087 tn Heb “for from antiquity [are] they.”
[25:7] 1088 tn Heb “do not remember,” with the intention of punishing.
[25:7] 1089 sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
[25:7] 1090 tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O
[25:8] 1091 tn Heb “good and just.”
[25:8] 1092 tn Heb “teaches sinners in the way.”
[25:9] 1093 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
[25:9] 1094 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
[25:9] 1095 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
[25:10] 1096 tn Heb “all the paths of the
[25:10] 1097 tn Heb “to the ones who keep his covenant and his testimonies.”
[25:11] 1098 tn Heb “name.” By forgiving the sinful psalmist, the
[25:11] 1099 sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
[25:12] 1100 tn Heb “Who is this man, the one who fears the
[25:13] 1101 tn Heb “his life in goodness dwells.” The singular is representative (see v. 14).
[25:13] 1102 tn Or “offspring”; Heb “seed.”
[25:14] 1104 tn Heb “the advice of the
[25:14] 1105 tn Heb “and his covenant, to make them know.”
[25:15] 1106 tn Heb “my eyes continually [are] toward the
[25:15] 1107 tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).
[25:16] 1108 tn That is, helpless and vulnerable.
[25:17] 1109 tc Heb “the distresses of my heart, they make wide.” The text makes little if any sense as it stands, unless this is an otherwise unattested intransitive use of the Hiphil of רָחַב (rakhav, “be wide”). It is preferable to emend the form הִרְחִיבוּ (hirkhivu; Hiphil perfect third plural “they make wide”) to הַרְחֵיב (harkhev; Hiphil imperative masculine singular “make wide”). (The final vav [ו] can be joined to the following word and taken as a conjunction.) In this case one can translate, “[in/from] the distresses of my heart, make wide [a place for me],” that is, “deliver me from the distress I am experiencing.” For the expression “make wide [a place for me],” see Ps 4:1.
[25:17] 1110 tn Heb “from my distresses lead me out.”
[25:18] 1111 tn Heb “lift up all my sins.”
[25:19] 1112 tn Heb “see my enemies for they are numerous, and [with] violent hatred they hate me.”
[25:22] 1115 tn Heb “his distresses.”
[25:22] sn O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting.
[26:1] 1116 sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
[26:1] 1117 tn Heb “for I in my integrity walk.”
[26:2] 1118 tn Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.
[26:3] 1119 tn Heb “for your faithfulness [is] before my eyes.”
[26:3] 1120 tn Heb “and I walk about in your loyalty.”
[26:3] sn The psalmist’s awareness of the Lord’s faithfulness and…loyalty toward him motivates him to remain loyal to the Lord and to maintain his moral purity.
[26:4] 1122 tn Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
[26:4] 1123 tn Heb “[those who] conceal themselves.”
[26:5] 1124 tn Heb “assembly, company.”
[26:5] 1125 tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
[26:6] 1126 tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.
[26:6] 1127 tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.
[26:7] 1128 tn Heb “to cause to be heard the sound of thanksgiving.”
[26:7] 1129 tn The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.
[26:8] 1130 tn Heb “the dwelling of your house.”
[26:8] 1131 tn Heb “the place of the abode of your splendor.”
[26:9] 1132 tn Heb “do not gather up my life with.”
[26:9] 1133 tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).
[26:10] 1134 tn Heb “who [have] in their hands evil.”
[26:10] 1135 tn Heb “and their right hand is full of a bribe.”
[26:11] 1136 tn Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9-10.
[26:11] 1137 tn Or “redeem me.”
[26:12] 1138 tn Heb “my foot stands in a level place.”
[46:1] 1139 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
[46:1] 1140 sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
[46:1] 1141 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
[46:1] 1142 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.
[46:2] 1143 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).
[46:2] 1144 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”
[46:2] 1145 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.
[46:3] 1146 tn Heb “its waters.”
[46:3] 1148 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.
[46:3] 1149 tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
[46:4] 1150 tn Heb “A river, its channels cause the city of God to be glad.”
[46:4] sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).
[46:4] 1151 tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkÿney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.
[46:4] 1152 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
[46:5] 1153 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
[46:5] 1154 tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
[46:5] 1155 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
[46:5] 1156 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).
[46:5] sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
[46:6] 1157 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
[46:6] 1158 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
[46:6] 1159 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).
[46:6] 1160 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.
[46:7] 1161 tn Heb “the
[46:7] 1162 tn That is, Israel, or Judah (see Ps 20:1).
[46:7] 1163 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[46:8] 1164 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
[46:8] 1165 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
[46:9] 1166 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the
[46:9] 1167 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 1168 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
[46:9] 1169 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 1170 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
[46:10] 1171 tn The words “he says” are supplied in the translation for clarification.
[46:10] 1172 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
[46:10] 1173 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
[46:11] 1176 tn Heb “the
[46:11] 1177 tn That is, Israel, or Judah (see Ps 20:1).
[46:11] 1178 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[46:1] 1179 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
[46:1] 1180 sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
[46:1] 1181 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
[46:1] 1182 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.
[8:1] 1183 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] 1184 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 1185 tn The plural form of the title emphasizes the
[8:1] 1186 tn Or “awesome”; or “majestic.”
[8:1] 1187 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 1188 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] 1189 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] 1190 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] 1191 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] 1192 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] 1193 tn Heb “remember him.”
[8:4] 1194 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] 1195 tn The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
[8:5] 1196 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] 1197 tn Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.
[8:5] 1198 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] 1199 tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”
[8:6] 1200 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] 1201 tn Heb “under his feet.”
[8:6] sn Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30.
[8:7] 1202 tn Heb “and also the beasts of the field.”
[8:9] 1204 tn The plural form of the title emphasizes the
[8:9] 1205 tn Or “awesome, majestic.”
[8:9] 1206 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:9] 1207 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] 1208 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] 1209 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
[9:1] 1210 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
[9:2] 1211 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] 1212 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] 1213 tn Heb “for you accomplished my justice and my legal claim.”
[9:4] 1214 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] 1215 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
[9:5] 1216 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] 1217 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] 1218 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] 1219 tn Heb “you uprooted cities.”
[9:6] 1220 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] 1221 tn The construction vav (ו) + subject highlights the contrast between the exalted
[9:7] 1222 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
[9:7] 1223 tn Heb “he establishes for justice his throne.”
[9:8] 1224 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] 1225 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] 1226 tn Heb “and the
[9:9] 1227 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] 1228 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] 1229 tn Heb “the ones who seek you.”
[9:11] 1230 tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”
[9:11] 1231 tn Heb “declare among the nations his deeds.”
[9:12] 1232 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] 1233 tn Heb “did not forget.”
[9:12] 1234 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] 1235 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] 1236 tn Or “show me favor.”
[9:13] 1237 tn Heb “see my misery from the ones who hate me.”
[9:13] 1238 tn Heb “one who lifts me up.”
[9:14] 1239 tn Or “so that I might.”
[9:14] 1240 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
[9:14] 1241 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
[9:14] 1242 tn Heb “in your deliverance.”
[9:15] 1243 tn Heb “sank down.”
[9:15] 1244 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] 1245 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] 1246 tn This is probably a technical musical term.
[9:17] 1247 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] 1248 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] 1249 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] 1250 tn Or “forgotten.”
[9:18] 1251 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] 1252 sn Rise up,
[9:20] 1254 tn Heb “place,
[9:20] 1255 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).
[66:5] 1257 tn Or “acts” (see Ps 46:8).
[66:5] 1258 tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”
[66:6] 1259 sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).
[66:6] 1260 tn Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר (nahad) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).
[66:6] 1261 tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).
[66:7] 1262 tn Heb “[the] one who rules.”
[66:7] 1263 tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.
[66:7] 1264 tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.
[66:8] 1265 tn Heb “bless,” in the sense of declaring “God to be the source of…special power” (see HALOT 160 s.v. II ברך pi).
[66:8] 1266 tn Heb “cause the voice of his praise to be heard.”
[66:9] 1267 tn Heb “the one who places our soul in life.”
[66:11] 1269 tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.
[66:11] 1270 tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (mu’aqah, “suffering”) occurs only here in the OT.
[66:12] 1271 tc The MT reads רְוָיָה (“saturation”) but this should be emended to רְוָחָה (rÿvakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).
[66:1] 1272 sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis.
[1:1] 1273 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
[1:1] 1274 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[1:1] 1275 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
[1:1] 1276 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
[1:1] 1277 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
[1:1] 1278 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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).
[1:1] 1279 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
[1:1] 1280 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
[1:1] 1281 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
[1:2] 1282 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
[1:2] 1283 tn Heb “his delight [is] in the law of the
[1:2] 1284 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
[1:3] 1286 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 1287 tn Heb “channels of water.”
[1:3] 1289 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 1290 tn Heb “in its season.”
[1:3] 1291 tn Or “fade”; “wither.”
[1:3] sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
[1:3] 1292 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[1:4] 1293 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
[1:4] 1294 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.
[1:4] sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
[1:5] 1296 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
[1:5] 1297 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
[1:5] 1298 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).
[1:5] sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
[1:6] 1299 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
[1:6] 1300 tn Heb “the
[1:6] 1301 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
[2:1] 1302 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
[2:1] 1303 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
[2:1] 1304 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
[2:1] 1305 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
[2:1] 1306 tn Or “peoples” (so many English versions).
[2:1] 1307 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
[2:1] 1308 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
[2:2] 1309 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
[2:2] 1310 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
[2:2] 1311 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
[2:2] 1312 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
[2:3] 1313 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 1314 tn Heb “their (i.e., the
[2:3] 1315 tn Heb “throw off from us.”
[2:4] 1316 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
[2:4] 1317 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
[2:4] 1318 tn Or “scoffs at”; “derides”; “mocks.”
[2:5] 1319 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
[2:5] 1320 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
[2:6] 1321 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 1322 tn Or perhaps “consecrated.”
[2:7] 1323 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
[2:7] 1324 tn Or “I will relate the decree. The
[2:7] 1325 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[2:8] 1326 sn I will give you the nations. The
[2:9] 1327 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
[2:9] 1328 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
[2:9] 1329 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
[2:10] 1330 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
[2:10] 1331 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
[2:11] 1332 tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
[2:11] 1333 tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.
[2:12] 1334 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 1335 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 1336 tn The implied subject of the verb is the
[2:12] 1337 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 1338 tn Or “burns.” The
[2:12] 1339 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 1340 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[3:1] 1341 sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).
[3:1] 1342 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).
[3:1] 1343 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
[3:1] 1344 tn Heb “many rise up against me.”
[3:2] 1345 tn Heb “there is no deliverance for him in God.”
[3:2] 1346 sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.
[3:3] 1347 tn Heb “a shield round about me.”
[3:3] 1348 tn Heb “my glory,” or “my honor.” The psalmist affirms that the
[3:3] 1349 tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.
[3:4] 1350 tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.
[3:4] 1351 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
[3:5] 1352 tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the
[3:5] 1353 tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the
[3:6] 1354 tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.
[3:6] 1355 tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.
[3:6] 1356 tn Heb “who all around take a stand against me.”
[3:7] 1357 tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the
[3:7] 1358 tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).
[3:7] 1359 tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). 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.
[3:7] 1360 sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).
[3:7] 1361 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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). They oppose God and his people.
[3:8] 1362 tn Heb “to the
[3:8] 1363 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).
[4:1] 1364 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.
[4:1] 1365 tn Heb “God of my righteousness.”
[4:1] 1366 tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). 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.
[4:1] 1367 tn Or “show me favor.”
[4:2] 1369 tn Heb “sons of man.”
[4:2] 1370 tn Heb “how long my honor to shame?”
[4:2] 1371 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 1372 tn Heb “emptiness.”
[4:2] 1373 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[4:3] 1374 tn Heb “and know that.”
[4:3] 1375 tn Heb “that the
[4:4] 1377 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
[4:4] 1378 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”
[4:5] 1379 tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.
[4:5] 1380 sn Trust in the
[4:6] 1381 tn Heb “lift up upon us the light of your face,
[4:6] sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
[4:7] 1382 tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”
[4:7] 1383 tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
[4:8] 1384 tn Heb “in peace at the same time I will lie down and sleep.”
[4:8] 1385 tn Heb “for you,
[5:1] 1386 sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
[5:1] 1387 tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).
[5:1] 1389 tn Or “sighing.” The word occurs only here and in Ps 39:3.
[5:3] 1390 sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
[5:3] 1391 tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “
[5:3] 1393 tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.
[5:3] 1394 tn Heb “and I will watch.”
[5:4] 1396 tn Heb “not a God [who] delights [in] wickedness [are] you.”
[5:4] 1397 tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).
[5:4] 1398 tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.
[5:4] sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.
[5:5] 1399 tn Heb “before your eyes.”
[5:5] 1400 sn You hate. The
[5:5] 1401 tn Heb “all the workers of wickedness.”
[5:6] 1402 tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
[5:6] 1403 tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.
[5:6] 1404 tn The imperfect verbal form highlights the
[5:6] 1405 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.
[5:7] 1406 sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
[5:7] 1407 sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
[5:7] 1408 tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
[5:8] 1409 tn God’s providential leading is in view. His צְדָקָה (tsÿdaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.
[5:8] 1410 tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.
[5:8] 1411 tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).
[5:9] 1413 tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”
[5:9] 1414 tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.
[5:9] 1415 tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
[5:9] 1416 tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.
[5:9] sn As the psalmist walks down the path in which God leads him, he asks the
[5:10] 1417 tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
[5:10] 1418 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
[5:10] 1419 tn Or “banish them.”
[5:10] 1420 tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).
[5:11] 1421 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[5:11] 1422 tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
[5:11] 1423 tn Or perhaps more hyperbolically, “forever.”
[5:11] 1424 tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.
[5:11] 1425 tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.
[5:11] 1426 tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.
[5:11] 1427 tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).
[5:12] 1429 tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
[5:12] 1430 tn Or “innocent.” The singular form is used here in a collective or representative sense.
[5:12] 1431 tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
[5:12] 1432 tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
[5:12] 1433 tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.
[6:1] 1434 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] 1435 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] 1436 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] 1437 tn Or “show me favor.”
[6:2] 1438 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] 1439 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] 1440 tn Heb “and you,
[6:4] 1441 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] 1442 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] 1443 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] 1444 tn The rhetorical question anticipates the answer, “no one.”
[6:5] sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
[6:6] 1445 tn Heb “I cause to swim through all the night my bed.”
[6:6] 1446 tn Heb “with my tears my bed I flood/melt.”
[6:7] 1447 tn The Hebrew text has the singular “eye” here.
[6:7] 1448 tn Or perhaps, “are swollen.”
[6:7] 1449 tn Or perhaps, “grow old.”
[6:7] 1450 sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
[6:8] 1451 tn Heb “all [you] workers of wickedness.” See Ps 5:5.
[6:8] 1452 sn The
[6:9] 1453 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] 1454 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] 1455 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
[7:1] 1456 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.
[7:1] 1457 tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.
[7:1] 1458 tn Or “on account of.”
[7:1] 1459 sn Apparently this individual named Cush was one of David’s enemies.
[7:1] 1460 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[7:2] 1461 tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.
[7:2] 1462 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:2] 1463 tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.
[7:3] 1464 tn Heb “if I have done this.”
[7:3] 1465 tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.
[7:4] 1466 tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.
[7:4] 1467 tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.
[7:5] 1468 tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.
[7:5] 1469 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:5] 1470 tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.
[7:5] 1471 tn Heb “and may he trample down to the earth my life.”
[7:5] 1472 tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.
[7:6] 1473 tn Heb “in your anger.”
[7:6] 1474 tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.
[7:6] 1475 tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[7:7] 1476 tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”
[7:7] 1477 tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.
[7:8] 1478 sn The
[7:8] 1479 tn Heb “judge me, O
[7:8] 1480 tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.
[7:8] 1481 tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.
[7:9] 1482 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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). They oppose God and his people.
[7:9] 1483 tn The prefixed verbal form is a jussive, expressing an imprecation here.
[7:9] 1484 tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
[7:9] 1485 tn The prefixed verbal form expresses the psalmist’s prayer or wish.
[7:9] 1486 tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
[7:9] 1487 tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
[7:10] 1488 tn Traditionally, “my shield is upon God” (cf. NASB). As in v. 8, עַל (’al) should be understood as a divine title, here compounded with “God” (cf. NIV, “God Most High”). See M. Dahood, Psalms (AB), 1:45-46. The shield metaphor pictures God as a protector against deadly attacks.
[7:10] 1489 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).
[7:11] 1490 tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.
[7:12] 1491 tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).
[7:12] 1492 tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.
[7:12] 1493 tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.
[7:13] 1494 tn Heb “and for him he prepares the weapons of death.”
[7:13] 1495 tn Heb “his arrows into flaming [things] he makes.”
[7:14] 1496 tn Heb “and he conceives harm and gives birth to a lie.”
[7:14] sn Pregnant with wickedness…gives birth to harmful lies. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.
[7:15] 1497 tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.
[7:15] 1498 tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.
[7:16] 1499 tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”
[7:16] 1500 tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”
[7:17] 1501 tn Heb “according to.”
[7:17] 1502 tn Heb “[to] the name of the
[8:1] 1503 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] 1504 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 1505 tn The plural form of the title emphasizes the
[8:1] 1506 tn Or “awesome”; or “majestic.”
[8:1] 1507 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 1508 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] 1509 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] 1510 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] 1511 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] 1512 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] 1513 tn Heb “remember him.”
[8:4] 1514 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] 1515 tn The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
[8:5] 1516 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] 1517 tn Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.
[8:5] 1518 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] 1519 tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”
[8:6] 1520 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] 1521 tn Heb “under his feet.”
[8:6] sn Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30.
[8:7] 1522 tn Heb “and also the beasts of the field.”
[8:9] 1524 tn The plural form of the title emphasizes the
[8:9] 1525 tn Or “awesome, majestic.”
[8:9] 1526 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:9] 1527 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] 1528 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] 1529 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
[9:1] 1530 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
[9:2] 1531 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] 1532 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] 1533 tn Heb “for you accomplished my justice and my legal claim.”
[9:4] 1534 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] 1535 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
[9:5] 1536 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] 1537 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] 1538 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] 1539 tn Heb “you uprooted cities.”
[9:6] 1540 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] 1541 tn The construction vav (ו) + subject highlights the contrast between the exalted
[9:7] 1542 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
[9:7] 1543 tn Heb “he establishes for justice his throne.”
[9:8] 1544 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] 1545 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] 1546 tn Heb “and the
[9:9] 1547 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] 1548 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] 1549 tn Heb “the ones who seek you.”
[9:11] 1550 tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”
[9:11] 1551 tn Heb “declare among the nations his deeds.”
[9:12] 1552 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] 1553 tn Heb “did not forget.”
[9:12] 1554 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] 1555 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] 1556 tn Or “show me favor.”
[9:13] 1557 tn Heb “see my misery from the ones who hate me.”
[9:13] 1558 tn Heb “one who lifts me up.”
[9:14] 1559 tn Or “so that I might.”
[9:14] 1560 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
[9:14] 1561 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
[9:14] 1562 tn Heb “in your deliverance.”
[9:15] 1563 tn Heb “sank down.”
[9:15] 1564 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] 1565 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] 1566 tn This is probably a technical musical term.
[9:17] 1567 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] 1568 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] 1569 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] 1570 tn Or “forgotten.”
[9:18] 1571 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] 1572 sn Rise up,
[9:20] 1574 tn Heb “place,
[9:20] 1575 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).
[10:1] 1576 sn Psalm 10. Many Hebrew
[10:1] 1577 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] 1578 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] 1579 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] 1580 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] 1581 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] 1582 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] 1583 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] 1584 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] 1585 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] 1586 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
[10:3] 1587 tn Another option is to translate, “he blesses one who robs others, [but] he curses the
[10:4] 1588 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] 1589 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] 1590 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] 1591 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] 1592 tn Heb “he says in his heart/mind.”
[10:6] 1593 tn Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.
[10:6] 1594 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] 1595 tn Heb “[with] a curse his mouth is full, and lies and injury.”
[10:7] 1596 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] 1597 tn Heb “he sits in the ambush of the villages.”
[10:8] 1598 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] 1599 tn Or “in its den.”
[10:9] 1600 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
[10:9] 1601 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
[10:9] 1602 tn Or “when he [i.e., the wicked man] pulls in his net.”
[10:9] sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.
[10:10] 1603 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] 1604 tn Heb “he says in his heart.” See v. 6.
[10:11] 1605 tn Heb “God forgets, he hides his face, he never sees.”
[10:12] 1606 sn Rise up, O
[10:12] 1607 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] 1608 tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.
[10:13] 1609 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] 1610 tn Here the wicked man addresses God directly.
[10:13] 1611 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] 1612 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
[10:14] 1613 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
[10:14] 1614 tn Here the imperfect emphasizes God’s typical behavior.
[10:14] 1615 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
[10:14] 1616 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] 1618 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).
[10:14] sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
[10:15] 1619 sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.
[10:15] 1620 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] 1621 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] 1622 tn Heb “the
[10:16] 1623 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.”
[10:16] sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).
[10:17] 1624 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] 1626 tn Heb “you make firm their heart, you cause your ear to listen.”
[10:18] 1627 tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”
[10:18] 1628 tn Heb “crushed.” See v. 10.
[10:18] 1629 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.
[11:1] 1630 sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.
[11:1] 1631 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[11:1] 1632 tn The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[11:1] 1633 tc The MT is corrupt here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.
[11:2] 1634 tn 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). They oppose God and threaten his people (Ps 3:8).
[11:2] 1635 tn The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.
[11:2] 1637 sn In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.
[11:2] 1638 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11).
[11:3] 1639 tn The precise meaning of this rare word is uncertain. An Ugaritic cognate is used of the “bottom” or “base” of a cliff or mountain (see G. R. Driver, Canaanite Myths and Legends, 47, 159). The noun appears in postbiblical Hebrew with the meaning “foundation” (see Jastrow 1636 s.v. שָׁת).
[11:3] 1640 tn The singular form is used here in a collective or representative sense. Note the plural form “pure [of heart]” in the previous verse.
[11:3] 1641 sn The quotation of the advisers’ words (which begins in 11:1c) ends at this point. They advise the psalmist to flee because the enemy is poised to launch a deadly attack. In such a lawless and chaotic situation godly people like the psalmist can accomplish nothing, so they might as well retreat to a safe place.
[11:4] 1642 tn Because of the royal imagery involved here, one could translate “lofty palace.” The
[11:4] 1643 sn The
[11:4] 1644 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
[11:4] 1645 tn The two Hebrew imperfect verbal forms in this verse describe the
[11:4] 1647 tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
[11:4] 1648 tn Heb “test the sons of men.”
[11:5] 1649 tn Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).
[11:5] 1650 tn The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.
[11:5] 1651 tn Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.
[11:5] 1652 sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.
[11:5] 1653 tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (rÿsha’im, “wicked [ones]”) in vv. 2 and 6.
[11:6] 1654 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[11:6] 1655 tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.
[11:6] 1656 sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
[11:6] 1657 tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).
[11:7] 1659 tn Or “righteous.”
[11:7] 1660 tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsÿdaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”
[11:7] 1661 tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.
[12:1] 1662 sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.
[12:1] 1663 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
[12:1] 1664 tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).
[12:1] 1665 tn Or “have come to an end.”
[12:1] 1666 tn Heb “the faithful [ones] from the sons of man.”
[12:1] 1667 tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”
[12:2] 1668 tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.
[12:2] 1669 tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”
[12:3] 1670 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[12:3] 1671 tn Heb “a tongue speaking great [things].”
[12:4] 1672 tn Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.
[12:4] 1673 tn Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition -לְ (l) prefixed to “our tongue” may be dittographic.
[12:4] 1674 tn Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (’et, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a.
[12:4] 1675 sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.
[12:5] 1676 tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.
[12:5] 1677 tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).
[12:5] 1678 tn Heb “I will rise up.”
[12:5] 1679 tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the
[12:6] 1680 tn Heb “the words of the
[12:6] 1681 tn Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mÿzuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shiv’atayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.
[12:7] 1682 tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.
[12:7] 1683 tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew
[12:8] 1684 tn Heb “the wicked walk all around.” One could translate v. 8a as an independent clause, in which case it would be a concluding observation in proverbial style. The present translation assumes that v. 8a is a subordinate explanatory clause, or perhaps a subordinate temporal clause (“while the wicked walk all around”). The adverb סָבִיב (saviv, “around”), in combination with the Hitpael form of the verb “walk” (which indicates repeated action), pictures the wicked as ubiquitous. They have seemingly overrun society.
[12:8] 1685 tn Heb “when evil is lifted up by the sons of man.” The abstract noun זֻלּוּת (zulut, “evil”) occurs only here. On the basis of evidence from the cognate languages (see HALOT 272 s.v.), one might propose the meaning “base character,” or “morally foolish behavior.”
[13:1] 1686 sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.
[13:1] 1687 tn Heb “will you forget me continually.”
[13:1] 1688 tn Heb “will you hide your face from me.”
[13:2] 1689 tn Heb “How long will I put counsel in my being?”
[13:2] 1690 tn Heb “[with] grief in my heart by day.”
[13:2] 1691 tn Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”
[13:3] 1693 tn Heb “Give light [to] my eyes.” The Hiphil of אוּר (’ur), when used elsewhere with “eyes” as object, refers to the law of God giving moral enlightenment (Ps 19:8), to God the creator giving literal eyesight to all people (Prov 29:13), and to God giving encouragement to his people (Ezra 9:8). Here the psalmist pictures himself as being on the verge of death. His eyes are falling shut and, if God does not intervene soon, he will “fall asleep” for good.
[13:3] 1694 tn Heb “or else I will sleep [in?] the death.” Perhaps the statement is elliptical, “I will sleep [the sleep] of death,” or “I will sleep [with the sleepers in] death.”
[13:5] 1697 tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5.
[13:5] 1698 tn Heb “may my heart rejoice in your deliverance.” The verb form is jussive. Having expressed his trust in God’s faithful character and promises, the psalmist prays that his confidence will prove to be well-placed. “Heart” is used here of the seat of the emotions.
[13:6] 1699 tn The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the
[13:6] 1700 tn Or “for he will have vindicated me.” The verb form indicates a future perfect here. The idiom גָמַל עַל (gamal ’al) means “to repay,” here in a positive sense.
[14:1] 1701 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] 1702 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] 1703 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] 1704 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] 1705 tn Heb “there is none that does good.”
[14:2] 1706 sn The picture of the
[14:2] 1707 tn Heb “upon the sons of man.”
[14:2] 1708 tn Or “acts wisely.” The Hiphil is exhibitive.
[14:2] 1709 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] 1710 tn Heb “everyone turns aside.”
[14:3] 1711 tn Heb “together they are corrupt.”
[14:3] 1712 tn Heb “there is none that does good.”
[14:4] 1713 tn Heb “all the workers of wickedness.” See Pss 5:5; 6:8.
[14:4] 1714 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] 1715 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] 1716 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] 1717 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] 1718 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] 1719 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] 1720 sn The deliverance of Israel. This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[14:7] 1721 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[14:7] 1722 tn The verb form is jussive.
[14:7] 1723 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[15:1] 1724 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
[15:1] 1725 tn Heb “Who may live as a resident alien in your tent?”
[15:1] 1726 sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
[15:2] 1727 tn Heb “one who walks blamelessly.”
[15:2] 1728 tn Heb “one who speaks truth in his heart”; or “one who speaks truth [that is] in his heart.” This apparently refers to formulating a truthful statement in one’s mind and then honestly revealing that statement in one’s speech.
[15:3] 1729 sn Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.
[15:3] 1730 tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.
[15:3] 1731 tn Or “his fellow.”
[15:3] 1732 tn Heb “and he does not lift up an insult against one who is near to him.”
[15:4] 1733 tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nim’as, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.
[15:4] 1734 tn Heb “those who fear the
[15:4] 1735 tn Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17.
[15:5] 1736 sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.
[15:5] 1737 tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.
[15:5] 1738 tn Heb “does these things.”
[16:1] 1739 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] 1740 tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[16:1] 1741 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).
[16:1] sn Taken shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[16:2] 1742 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] 1743 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] 1744 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] 1745 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] 1746 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] 1747 tn Heb “O
[16:5] 1748 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] 1749 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] 1750 tn Heb “bless,” that is, “proclaim as worthy of praise.”
[16:7] 1752 tn Or “counsels, advises.”
[16:7] 1753 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] 1754 tn Heb “I set the
[16:9] 1755 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] 1756 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] 1757 tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.
[16:10] 1758 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] 1759 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] 1760 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] sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus (Acts 2:25-29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30-33). Paul seems to concur with Peter in this understanding (see Acts 13:35-37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292-95.
[16:10] 1761 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] 1762 tn Heb “cause me to know”; or “cause me to experience.”
[16:11] 1763 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] 1764 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] 1765 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).
[103:1] 1766 sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.
[103:1] 1767 tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).
[103:2] 1768 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the
[103:3] 1769 tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).
[103:4] 1771 tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.
[103:5] 1772 tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (’ed’ekh, “your ornaments”) to עֹדֵכִי (’odekhiy, “your duration; your continuance”) that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).
[103:5] 1773 sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.
[103:8] 1774 tn Heb “slow to anger” (see Ps 86:15).
[103:8] 1775 tn Heb “and great of loyal love” (see Ps 86:15).
[103:9] 1776 tn The Hebrew verb נָטַר (natar) is usually taken to mean “to keep; to guard,” with “anger” being understood by ellipsis. The idiom “to guard anger” is then understood to mean “to remain angry” (see Lev 19:18; Jer 3:5, 12; Nah 1:2). However, it is possible that this is a homonymic root meaning “to be angry” (see HALOT 695 s.v. נטר).
[103:10] 1777 tn Heb “not according to our sins does he do to us.”
[103:10] 1778 tn Heb “and not according to our misdeeds does he repay us.”
[103:11] 1779 tn For this sense of the verb גָבַר (gavar), see L. C. Allen, Psalms 101-150 (WBC), 17, 19.
[103:11] 1780 tn Heb “those who fear him.”
[103:12] 1781 tn Heb “sunrise.”
[103:12] 1783 tn The Hebrew term פֶּשַׁע (pesha’, rebellious act”) is here used metonymically for the guilt such actions produce.
[103:13] 1784 tn Or “sons,” but the Hebrew term sometimes refers to children in general.
[103:13] 1785 tn Heb “those who fear him.”
[103:14] 1786 tn Heb “our form.”
[103:14] 1787 tn Heb “remembers.”
[103:14] 1788 tn Heb “we [are] clay.”
[103:15] 1789 tn Heb “[as for] mankind, like grass [are] his days.” The Hebrew noun אֱנוֹשׁ (’enosh) is used here generically of human beings. What is said is true of all mankind.
[103:16] 1790 tn Heb “[the] wind.” The word “hot” is supplied in the translation for clarification.
[103:17] 1791 tn Heb “but the loyal love of the
[103:17] 1792 tn Heb “and his righteousness to sons of sons.”
[103:18] 1793 tn Heb “to those who remember his precepts to do them.”
[103:1] 1794 sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.
[103:1] 1795 tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).
[1:1] 1796 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
[1:1] 1797 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[1:1] 1798 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
[1:1] 1799 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
[1:1] 1800 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
[1:1] 1801 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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).
[1:1] 1802 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
[1:1] 1803 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
[1:1] 1804 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
[1:2] 1805 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
[1:2] 1806 tn Heb “his delight [is] in the law of the
[1:2] 1807 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
[1:3] 1809 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 1810 tn Heb “channels of water.”
[1:3] 1812 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 1813 tn Heb “in its season.”
[1:3] 1814 tn Or “fade”; “wither.”
[1:3] sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
[1:3] 1815 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[1:4] 1816 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
[1:4] 1817 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.
[1:4] sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
[1:5] 1819 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
[1:5] 1820 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
[1:5] 1821 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).
[1:5] sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
[1:6] 1822 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
[1:6] 1823 tn Heb “the
[1:6] 1824 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
[2:1] 1825 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
[2:1] 1826 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
[2:1] 1827 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
[2:1] 1828 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
[2:1] 1829 tn Or “peoples” (so many English versions).
[2:1] 1830 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
[2:1] 1831 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
[2:2] 1832 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
[2:2] 1833 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
[2:2] 1834 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
[2:2] 1835 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
[2:3] 1836 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 1837 tn Heb “their (i.e., the
[2:3] 1838 tn Heb “throw off from us.”
[2:4] 1839 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
[2:4] 1840 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
[2:4] 1841 tn Or “scoffs at”; “derides”; “mocks.”
[2:5] 1842 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
[2:5] 1843 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
[2:6] 1844 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 1845 tn Or perhaps “consecrated.”
[2:7] 1846 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
[2:7] 1847 tn Or “I will relate the decree. The
[2:7] 1848 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[2:8] 1849 sn I will give you the nations. The
[2:9] 1850 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
[2:9] 1851 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
[2:9] 1852 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
[2:10] 1853 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
[2:10] 1854 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
[2:11] 1855 tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
[2:11] 1856 tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.
[2:12] 1857 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 1858 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 1859 tn The implied subject of the verb is the
[2:12] 1860 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 1861 tn Or “burns.” The
[2:12] 1862 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 1863 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[3:1] 1864 sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).
[3:1] 1865 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).
[3:1] 1866 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
[3:1] 1867 tn Heb “many rise up against me.”
[3:2] 1868 tn Heb “there is no deliverance for him in God.”
[3:2] 1869 sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.
[3:3] 1870 tn Heb “a shield round about me.”
[3:3] 1871 tn Heb “my glory,” or “my honor.” The psalmist affirms that the
[3:3] 1872 tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.
[3:4] 1873 tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.
[3:4] 1874 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
[3:5] 1875 tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the
[3:5] 1876 tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the
[3:6] 1877 tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.
[3:6] 1878 tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.
[3:6] 1879 tn Heb “who all around take a stand against me.”
[3:7] 1880 tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the
[3:7] 1881 tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).
[3:7] 1882 tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). 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.
[3:7] 1883 sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).
[3:7] 1884 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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). They oppose God and his people.
[3:8] 1885 tn Heb “to the
[3:8] 1886 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).
[4:1] 1887 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.
[4:1] 1888 tn Heb “God of my righteousness.”
[4:1] 1889 tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). 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.
[4:1] 1890 tn Or “show me favor.”
[4:2] 1892 tn Heb “sons of man.”
[4:2] 1893 tn Heb “how long my honor to shame?”
[4:2] 1894 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 1895 tn Heb “emptiness.”
[4:2] 1896 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[4:3] 1897 tn Heb “and know that.”
[4:3] 1898 tn Heb “that the
[4:4] 1900 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
[4:4] 1901 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”
[4:5] 1902 tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.
[4:5] 1903 sn Trust in the
[4:6] 1904 tn Heb “lift up upon us the light of your face,
[4:6] sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
[4:7] 1905 tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”
[4:7] 1906 tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
[4:8] 1907 tn Heb “in peace at the same time I will lie down and sleep.”
[4:8] 1908 tn Heb “for you,
[5:1] 1909 sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
[5:1] 1910 tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).
[5:1] 1912 tn Or “sighing.” The word occurs only here and in Ps 39:3.
[5:3] 1913 sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
[5:3] 1914 tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “
[5:3] 1916 tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.
[5:3] 1917 tn Heb “and I will watch.”
[5:4] 1919 tn Heb “not a God [who] delights [in] wickedness [are] you.”
[5:4] 1920 tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).
[5:4] 1921 tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.
[5:4] sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.
[5:5] 1922 tn Heb “before your eyes.”
[5:5] 1923 sn You hate. The
[5:5] 1924 tn Heb “all the workers of wickedness.”
[5:6] 1925 tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
[5:6] 1926 tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.
[5:6] 1927 tn The imperfect verbal form highlights the
[5:6] 1928 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.
[5:7] 1929 sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
[5:7] 1930 sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
[5:7] 1931 tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
[5:8] 1932 tn God’s providential leading is in view. His צְדָקָה (tsÿdaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.
[5:8] 1933 tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.
[5:8] 1934 tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).
[5:9] 1936 tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”
[5:9] 1937 tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.
[5:9] 1938 tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
[5:9] 1939 tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.
[5:9] sn As the psalmist walks down the path in which God leads him, he asks the
[5:10] 1940 tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
[5:10] 1941 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
[5:10] 1942 tn Or “banish them.”
[5:10] 1943 tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).
[5:11] 1944 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[5:11] 1945 tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
[5:11] 1946 tn Or perhaps more hyperbolically, “forever.”
[5:11] 1947 tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.
[5:11] 1948 tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.
[5:11] 1949 tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.
[5:11] 1950 tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).
[5:12] 1952 tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
[5:12] 1953 tn Or “innocent.” The singular form is used here in a collective or representative sense.
[5:12] 1954 tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
[5:12] 1955 tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
[5:12] 1956 tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.
[6:1] 1957 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] 1958 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] 1959 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] 1960 tn Or “show me favor.”
[6:2] 1961 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] 1962 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] 1963 tn Heb “and you,
[6:4] 1964 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] 1965 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] 1966 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] 1967 tn The rhetorical question anticipates the answer, “no one.”
[6:5] sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
[6:6] 1968 tn Heb “I cause to swim through all the night my bed.”
[6:6] 1969 tn Heb “with my tears my bed I flood/melt.”
[6:7] 1970 tn The Hebrew text has the singular “eye” here.
[6:7] 1971 tn Or perhaps, “are swollen.”
[6:7] 1972 tn Or perhaps, “grow old.”
[6:7] 1973 sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
[6:8] 1974 tn Heb “all [you] workers of wickedness.” See Ps 5:5.
[6:8] 1975 sn The
[6:9] 1976 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] 1977 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] 1978 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
[7:1] 1979 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.
[7:1] 1980 tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.
[7:1] 1981 tn Or “on account of.”
[7:1] 1982 sn Apparently this individual named Cush was one of David’s enemies.
[7:1] 1983 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[7:2] 1984 tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.
[7:2] 1985 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:2] 1986 tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.
[7:3] 1987 tn Heb “if I have done this.”
[7:3] 1988 tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.
[7:4] 1989 tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.
[7:4] 1990 tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.
[7:5] 1991 tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.
[7:5] 1992 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
[7:5] 1993 tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.
[7:5] 1994 tn Heb “and may he trample down to the earth my life.”
[7:5] 1995 tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.
[7:6] 1996 tn Heb “in your anger.”
[7:6] 1997 tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (’avrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.
[7:6] 1998 tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (’eliy, “my God”) instead of אֵלַי (’elay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[7:7] 1999 tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”
[7:7] 2000 tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.
[7:8] 2001 sn The
[7:8] 2002 tn Heb “judge me, O
[7:8] 2003 tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.
[7:8] 2004 tn The Hebrew form עָלָי (’alay) has been traditionally understood as the preposition עַל (’al, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (’alah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.
[7:9] 2005 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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). They oppose God and his people.
[7:9] 2006 tn The prefixed verbal form is a jussive, expressing an imprecation here.
[7:9] 2007 tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
[7:9] 2008 tn The prefixed verbal form expresses the psalmist’s prayer or wish.
[7:9] 2009 tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
[7:9] 2010 tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
[7:10] 2011 tn Traditionally, “my shield is upon God” (cf. NASB). As in v. 8, עַל (’al) should be understood as a divine title, here compounded with “God” (cf. NIV, “God Most High”). See M. Dahood, Psalms (AB), 1:45-46. The shield metaphor pictures God as a protector against deadly attacks.
[7:10] 2012 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).
[7:11] 2013 tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.
[7:12] 2014 tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).
[7:12] 2015 tn Heb “if he does not return, his sword he sharpens.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity.
[7:12] 2016 tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle.
[7:13] 2017 tn Heb “and for him he prepares the weapons of death.”
[7:13] 2018 tn Heb “his arrows into flaming [things] he makes.”
[7:14] 2019 tn Heb “and he conceives harm and gives birth to a lie.”
[7:14] sn Pregnant with wickedness…gives birth to harmful lies. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.
[7:15] 2020 tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.
[7:15] 2021 tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.
[7:16] 2022 tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”
[7:16] 2023 tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”
[7:17] 2024 tn Heb “according to.”
[7:17] 2025 tn Heb “[to] the name of the
[8:1] 2026 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] 2027 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
[8:1] 2028 tn The plural form of the title emphasizes the
[8:1] 2029 tn Or “awesome”; or “majestic.”
[8:1] 2030 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:1] 2031 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] 2032 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] 2033 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] 2034 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] 2035 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] 2036 tn Heb “remember him.”
[8:4] 2037 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] 2038 tn The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
[8:5] 2039 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] 2040 tn Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.
[8:5] 2041 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] 2042 tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”
[8:6] 2043 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] 2044 tn Heb “under his feet.”
[8:6] sn Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30.
[8:7] 2045 tn Heb “and also the beasts of the field.”
[8:9] 2047 tn The plural form of the title emphasizes the
[8:9] 2048 tn Or “awesome, majestic.”
[8:9] 2049 tn Heb “name,” which here stands metonymically for God’s reputation.
[8:9] 2050 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] 2051 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] 2052 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
[9:1] 2053 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
[9:2] 2054 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] 2055 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] 2056 tn Heb “for you accomplished my justice and my legal claim.”
[9:4] 2057 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] 2058 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
[9:5] 2059 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] 2060 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] 2061 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] 2062 tn Heb “you uprooted cities.”
[9:6] 2063 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] 2064 tn The construction vav (ו) + subject highlights the contrast between the exalted
[9:7] 2065 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
[9:7] 2066 tn Heb “he establishes for justice his throne.”
[9:8] 2067 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] 2068 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] 2069 tn Heb “and the
[9:9] 2070 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] 2071 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] 2072 tn Heb “the ones who seek you.”
[9:11] 2073 tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”
[9:11] 2074 tn Heb “declare among the nations his deeds.”
[9:12] 2075 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] 2076 tn Heb “did not forget.”
[9:12] 2077 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] 2078 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] 2079 tn Or “show me favor.”
[9:13] 2080 tn Heb “see my misery from the ones who hate me.”
[9:13] 2081 tn Heb “one who lifts me up.”
[9:14] 2082 tn Or “so that I might.”
[9:14] 2083 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
[9:14] 2084 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
[9:14] 2085 tn Heb “in your deliverance.”
[9:15] 2086 tn Heb “sank down.”
[9:15] 2087 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] 2088 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] 2089 tn This is probably a technical musical term.
[9:17] 2090 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] 2091 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] 2092 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] 2093 tn Or “forgotten.”
[9:18] 2094 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] 2095 sn Rise up,
[9:20] 2097 tn Heb “place,
[9:20] 2098 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).
[10:1] 2099 sn Psalm 10. Many Hebrew
[10:1] 2100 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] 2101 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] 2102 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] 2103 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] 2104 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] 2105 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] 2106 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] 2107 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] 2108 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] 2109 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
[10:3] 2110 tn Another option is to translate, “he blesses one who robs others, [but] he curses the
[10:4] 2111 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] 2112 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] 2113 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] 2114 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] 2115 tn Heb “he says in his heart/mind.”
[10:6] 2116 tn Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.
[10:6] 2117 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] 2118 tn Heb “[with] a curse his mouth is full, and lies and injury.”
[10:7] 2119 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] 2120 tn Heb “he sits in the ambush of the villages.”
[10:8] 2121 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] 2122 tn Or “in its den.”
[10:9] 2123 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
[10:9] 2124 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
[10:9] 2125 tn Or “when he [i.e., the wicked man] pulls in his net.”
[10:9] sn The background of the imagery is hunting, where the hunter uses a net to entrap an unsuspecting bird or wild animal.
[10:10] 2126 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] 2127 tn Heb “he says in his heart.” See v. 6.
[10:11] 2128 tn Heb “God forgets, he hides his face, he never sees.”
[10:12] 2129 sn Rise up, O
[10:12] 2130 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] 2131 tn The rhetorical question expresses the psalmist’s outrage that the wicked would have the audacity to disdain God.
[10:13] 2132 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] 2133 tn Here the wicked man addresses God directly.
[10:13] 2134 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] 2135 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
[10:14] 2136 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
[10:14] 2137 tn Here the imperfect emphasizes God’s typical behavior.
[10:14] 2138 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
[10:14] 2139 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] 2141 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).
[10:14] sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
[10:15] 2142 sn The arm symbolizes the strength of the wicked, which they use to oppress and exploit the weak.
[10:15] 2143 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] 2144 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] 2145 tn Heb “the
[10:16] 2146 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.”
[10:16] sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).
[10:17] 2147 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] 2149 tn Heb “you make firm their heart, you cause your ear to listen.”
[10:18] 2150 tn Heb “to judge (on behalf of),” or “by judging (on behalf of).”
[10:18] 2151 tn Heb “crushed.” See v. 10.
[10:18] 2152 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.
[118:5] 2153 tn Heb “from the distress.” The noun מֵצַר (metsar, “straits; distress”) occurs only here and in Lam 1:3. In Ps 116:3 מצר should probably be emended to מְצָדֵי (mÿtsadey, “snares of”).
[118:5] 2154 tn Heb “the
[118:6] 2156 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.
[118:7] 2158 tn Heb “among my helpers.” The preposition may indicate identity here, while the plural may be one of majesty or respect.
[118:1] 2159 sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.
[118:1] 2160 tn Or “is forever.”
[1:1] 2161 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
[1:1] 2162 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[1:1] 2163 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
[1:1] 2164 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
[1:1] 2165 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
[1:1] 2166 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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).
[1:1] 2167 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
[1:1] 2168 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
[1:1] 2169 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
[1:2] 2170 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
[1:2] 2171 tn Heb “his delight [is] in the law of the
[1:2] 2172 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
[1:3] 2174 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 2175 tn Heb “channels of water.”
[1:3] 2177 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 2178 tn Heb “in its season.”
[1:3] 2179 tn Or “fade”; “wither.”
[1:3] sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.
[1:3] 2180 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[1:4] 2181 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
[1:4] 2182 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.
[1:4] sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).
[1:5] 2184 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
[1:5] 2185 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
[1:5] 2186 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).
[1:5] sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).
[1:6] 2187 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
[1:6] 2188 tn Heb “the
[1:6] 2189 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
[2:1] 2190 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
[2:1] 2191 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
[2:1] 2192 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
[2:1] 2193 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
[2:1] 2194 tn Or “peoples” (so many English versions).
[2:1] 2195 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
[2:1] 2196 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
[2:2] 2197 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
[2:2] 2198 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
[2:2] 2199 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
[2:2] 2200 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
[2:3] 2201 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 2202 tn Heb “their (i.e., the
[2:3] 2203 tn Heb “throw off from us.”
[2:4] 2204 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
[2:4] 2205 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
[2:4] 2206 tn Or “scoffs at”; “derides”; “mocks.”
[2:5] 2207 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
[2:5] 2208 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
[2:6] 2209 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 2210 tn Or perhaps “consecrated.”
[2:7] 2211 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
[2:7] 2212 tn Or “I will relate the decree. The
[2:7] 2213 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[2:8] 2214 sn I will give you the nations. The
[2:9] 2215 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
[2:9] 2216 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
[2:9] 2217 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
[2:10] 2218 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
[2:10] 2219 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
[2:11] 2220 tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
[2:11] 2221 tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.
[2:12] 2222 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 2223 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 2224 tn The implied subject of the verb is the
[2:12] 2225 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 2226 tn Or “burns.” The
[2:12] 2227 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 2228 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[3:1] 2229 sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).
[3:1] 2230 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).
[3:1] 2231 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
[3:1] 2232 tn Heb “many rise up against me.”
[3:2] 2233 tn Heb “there is no deliverance for him in God.”
[3:2] 2234 sn The function of the Hebrew term סֶלָה (selah), transliterated here “Selah,” is uncertain. It may be a musical direction of some kind.
[3:3] 2235 tn Heb “a shield round about me.”
[3:3] 2236 tn Heb “my glory,” or “my honor.” The psalmist affirms that the
[3:3] 2237 tn Heb “[the one who] lifts my head.” This phrase could be understood to refer to a general strengthening of the psalmist by God during difficult circumstances. However, if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase “lift the head” could refer to the psalmist’s desire for restoration to his former position (cf. Gen 40:13 where the same phrase is used). Like the Hebrew text, the present translation (“who restores me”) can be understood in either sense.
[3:4] 2238 tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.
[3:4] 2239 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
[3:5] 2240 tn The three verbal forms that appear in succession here (perfect + vav [ו] consecutive with preterite + perfect) are most naturally taken as narrational. When the psalmist received an assuring word from the
[3:5] 2241 tn Or “supports”; “sustains.” In this explanatory causal clause the imperfect verbal form probably has a habitual or present progressive nuance, for the psalmist is confident of God’s continual protection (see v. 3). Another option is to take the verb as a preterite, “for the
[3:6] 2242 tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.
[3:6] 2243 tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.
[3:6] 2244 tn Heb “who all around take a stand against me.”
[3:7] 2245 tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the
[3:7] 2246 tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).
[3:7] 2247 tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). 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.
[3:7] 2248 sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).
[3:7] 2249 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are 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). They oppose God and his people.
[3:8] 2250 tn Heb “to the
[3:8] 2251 tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).
[4:1] 2252 sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.
[4:1] 2253 tn Heb “God of my righteousness.”
[4:1] 2254 tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). 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.
[4:1] 2255 tn Or “show me favor.”
[4:2] 2257 tn Heb “sons of man.”
[4:2] 2258 tn Heb “how long my honor to shame?”
[4:2] 2259 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
[4:2] 2260 tn Heb “emptiness.”
[4:2] 2261 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
[4:3] 2262 tn Heb “and know that.”
[4:3] 2263 tn Heb “that the
[4:4] 2265 sn The psalmist warns his enemies that they need to tremble with fear before God and repudiate their sinful ways.
[4:4] 2266 tn Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a form of דָמָם (“wail, lament”) in sorrow and repentance. Another option is to take the verb from II דָמָם (damam, “be quiet”); cf. NIV, NRSV “be silent.”
[4:5] 2267 tn Or “proper, right.” The phrase also occurs in Deut 33:19 and Ps 51:19.
[4:5] 2268 sn Trust in the
[4:6] 2269 tn Heb “lift up upon us the light of your face,
[4:6] sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
[4:7] 2270 tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”
[4:7] 2271 tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
[4:8] 2272 tn Heb “in peace at the same time I will lie down and sleep.”
[4:8] 2273 tn Heb “for you,
[5:1] 2274 sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers.
[5:1] 2275 tn The meaning of the Hebrew word נְחִילוֹת (nÿkhilot), which occurs only here, is uncertain. Many relate the form to חָלִיל (khalil, “flute”).
[5:1] 2277 tn Or “sighing.” The word occurs only here and in Ps 39:3.
[5:3] 2278 sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).
[5:3] 2279 tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “
[5:3] 2281 tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.
[5:3] 2282 tn Heb “and I will watch.”
[5:4] 2284 tn Heb “not a God [who] delights [in] wickedness [are] you.”
[5:4] 2285 tn The Hebrew text has simply the singular form רע, which may be taken as an abstract noun “evil” (the reference to “wickedness” in the preceding line favors this; cf. NEB, NASB, NRSV) or as a substantival adjective “evil one” (the references to evil people in the next two verses favor this; cf. NIV “with you the wicked cannot dwell”).
[5:4] 2286 tn Heb “cannot dwell as a resident alien [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so.
[5:4] sn Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.
[5:5] 2287 tn Heb “before your eyes.”
[5:5] 2288 sn You hate. The
[5:5] 2289 tn Heb “all the workers of wickedness.”
[5:6] 2290 tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.
[5:6] 2291 tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.
[5:6] 2292 tn The imperfect verbal form highlights the
[5:6] 2293 tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.
[5:7] 2294 sn But as for me. By placing the first person pronoun at the beginning of the verse, the psalmist highlights the contrast between the evildoers’ actions and destiny, outlined in the preceding verses, with his own.
[5:7] 2295 sn I will enter your house. The psalmist is confident that God will accept him into his presence, in contrast to the evildoers (see v. 5).
[5:7] 2296 tn Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of fearing God, is sometimes used metonymically for what it ideally produces: “worship, reverence, piety.”
[5:8] 2297 tn God’s providential leading is in view. His צְדָקָה (tsÿdaqah, “righteousness”) includes here the deliverance that originates in his righteousness; he protects and vindicates the one whose cause is just. For other examples of this use of the word, see BDB 842 s.v.
[5:8] 2298 tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.
[5:8] 2299 tn Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere (marginal reading). God’s “way” is here the way in which he leads the psalmist providentially (see the preceding line, where the psalmist asks the Lord to lead him).
[5:9] 2301 tn Heb “for there is not in his mouth truthfulness.” The singular pronoun (“his”) probably refers back to the “man of bloodshed and deceit” mentioned in v. 6. The singular is collective or representative, as the plural in the next line indicates, and so has been translated “they.”
[5:9] 2302 tn Heb “their inward part[s] [is] destruction.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse.
[5:9] 2303 tn Heb “their throat is an open grave.” For a discussion of the extended metaphor in v. 9b, see the note on the word “it” at the end of the verse. The metaphor is suggested by the physical resemblance of the human throat to a deeply dug grave; both are dark chasms.
[5:9] 2304 tn Heb “they make smooth their tongue.” Flattering, deceitful words are in view. See Ps 12:2. The psalmist’s deceitful enemies are compared to the realm of death/Sheol in v. 9b. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). The enemies’ victims are pictured here as slipping down a steep slope (the enemies’ tongues) and falling into an open grave (their throat) that terminates in destruction in the inner recesses of Sheol (their stomach). The enemies’ קרב (“inward part”) refers here to their thoughts and motives, which are destructive in their intent. The throat is where these destructive thoughts are transformed into words, and their tongue is what they use to speak the deceitful words that lead their innocent victims to their demise.
[5:9] sn As the psalmist walks down the path in which God leads him, he asks the
[5:10] 2305 tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
[5:10] 2306 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
[5:10] 2307 tn Or “banish them.”
[5:10] 2308 tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).
[5:11] 2309 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[5:11] 2310 tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
[5:11] 2311 tn Or perhaps more hyperbolically, “forever.”
[5:11] 2312 tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.
[5:11] 2313 tn Heb “put a cover over them.” The verb form is a Hiphil imperfect from סָכַךְ (sakhakh, “cover, shut off”). The imperfect expresses the psalmist’s wish or request.
[5:11] 2314 tn Heb “the lovers of your name.” The phrase refers to those who are loyal to the Lord. See Pss 69:36; 119:132; Isa 56:6.
[5:11] 2315 tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).
[5:12] 2317 tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
[5:12] 2318 tn Or “innocent.” The singular form is used here in a collective or representative sense.
[5:12] 2319 tn Heb “surround.” In 1 Sam 23:26 the verb describes how Saul and his men hemmed David in as they chased him.
[5:12] 2320 tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
[5:12] 2321 tn Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor” here stands by metonymy for God’s defensive actions on behalf of the one whom he finds acceptable.
[6:1] 2322 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] 2323 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] 2324 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] 2325 tn Or “show me favor.”
[6:2] 2326 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] 2327 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] 2328 tn Heb “and you,
[6:4] 2329 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] 2330 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] 2331 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] 2332 tn The rhetorical question anticipates the answer, “no one.”
[6:5] sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
[6:6] 2333 tn Heb “I cause to swim through all the night my bed.”
[6:6] 2334 tn Heb “with my tears my bed I flood/melt.”
[6:7] 2335 tn The Hebrew text has the singular “eye” here.
[6:7] 2336 tn Or perhaps, “are swollen.”
[6:7] 2337 tn Or perhaps, “grow old.”
[6:7] 2338 sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.
[6:8] 2339 tn Heb “all [you] workers of wickedness.” See Ps 5:5.
[6:8] 2340 sn The
[6:9] 2341 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] 2342 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] 2343 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
[144:1] 2344 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] 2345 tn Heb “my rocky summit.” The
[144:1] 2346 tn Heb “blessed [be] the
[144:1] 2347 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.
[144:2] 2348 tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).
[144:2] 2349 tn Or “my elevated place.”
[144:2] 2350 tn Heb “the one who subdues nations beneath me.”
