Mazmur 17:15
Konteks17:15 As for me, because I am innocent I will see your face; 1
when I awake you will reveal yourself to me. 2
Mazmur 17:1
KonteksA prayer of David.
17:1 Lord, consider my just cause! 4
Pay attention to my cry for help!
Listen to the prayer
I sincerely offer! 5
Mazmur 9:1-20
KonteksFor the music director; according to the alumoth-labben style; 7 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 8
9:2 I will be happy and rejoice in you!
I will sing praises to you, O sovereign One! 9
9:3 When my enemies turn back,
they trip and are defeated 10 before you.
9:4 For you defended my just cause; 11
from your throne you pronounced a just decision. 12
9:5 You terrified the nations with your battle cry; 13
you destroyed the wicked; 14
you permanently wiped out all memory of them. 15
9:6 The enemy’s cities have been reduced to permanent ruins; 16
you destroyed their cities; 17
all memory of the enemies has perished. 18
9:7 But the Lord 19 rules 20 forever;
he reigns in a just manner. 21
9:8 He judges the world fairly;
he makes just legal decisions for the nations. 22
9:9 Consequently 23 the Lord provides safety for the oppressed; 24
he provides safety in times of trouble. 25
9:10 Your loyal followers trust in you, 26
for you, Lord, do not abandon those who seek your help. 27
9:11 Sing praises to the Lord, who rules 28 in Zion!
Tell the nations what he has done! 29
9:12 For the one who takes revenge against murderers took notice of the oppressed; 30
he did not overlook 31 their cry for help 32
“Have mercy on me, 34 Lord!
See how I am oppressed by those who hate me, 35
O one who can snatch me away 36 from the gates of death!
9:14 Then I will 37 tell about all your praiseworthy acts; 38
in the gates of Daughter Zion 39 I will rejoice because of your deliverance.” 40
9:15 The nations fell 41 into the pit they had made;
their feet were caught in the net they had hidden. 42
9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 43 (Higgaion. 44 Selah)
9:17 The wicked are turned back and sent to Sheol; 45
this is the destiny of 46 all the nations that ignore 47 God,
9:18 for the needy are not permanently ignored, 48
the hopes of the oppressed are not forever dashed. 49
Don’t let men be defiant! 51
May the nations be judged in your presence!
Let the nations know they are mere mortals! 53 (Selah)
Mazmur 39:7
Konteks39:7 But now, O Lord, upon what am I relying?
You are my only hope! 54
Mazmur 39:1
KonteksFor the music director, Jeduthun; a psalm of David.
39:1 I decided, 56 “I will watch what I say
and make sure I do not sin with my tongue. 57
I will put a muzzle over my mouth
while in the presence of an evil man.” 58
Mazmur 21:1--28:9
KonteksFor the music director; a psalm of David.
21:1 O Lord, the king rejoices in the strength you give; 60
he takes great delight in the deliverance you provide. 61
21:2 You grant 62 him his heart’s desire;
you do not refuse his request. 63 (Selah)
21:3 For you bring him 64 rich 65 blessings; 66
you place a golden crown on his head.
21:4 He asked you to sustain his life, 67
and you have granted him long life and an enduring dynasty. 68
21:5 Your deliverance brings him great honor; 69
you give him majestic splendor. 70
21:6 For you grant him lasting blessings;
you give him great joy by allowing him into your presence. 71
21:7 For the king trusts 72 in the Lord,
and because of the sovereign Lord’s 73 faithfulness he is not upended. 74
21:8 You 75 prevail over 76 all your enemies;
your power is too great for those who hate you. 77
21:9 You burn them up like a fiery furnace 78 when you appear; 79
the Lord angrily devours them; 80
the fire consumes them.
21:10 You destroy their offspring 81 from the earth,
their descendants 82 from among the human race. 83
21:11 Yes, 84 they intend to do you harm; 85
they dream up a scheme, 86 but they do not succeed. 87
21:12 For you make them retreat 88
when you shoot your arrows at them. 89
21:13 Rise up, O Lord, in strength! 90
We will sing and praise 91 your power!
For the music director; according to the tune “Morning Doe;” 93 a psalm of David.
22:1 My God, my God, why have you abandoned me? 94
I groan in prayer, but help seems far away. 95
22:2 My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up. 96
22:3 You are holy;
you sit as king receiving the praises of Israel. 97
22:4 In you our ancestors 98 trusted;
they trusted in you 99 and you rescued them.
22:5 To you they cried out, and they were saved;
in you they trusted and they were not disappointed. 100
22:6 But I 101 am a worm, 102 not a man; 103
people insult me and despise me. 104
22:7 All who see me taunt 105 me;
they mock me 106 and shake their heads. 107
“Commit yourself 109 to the Lord!
Let the Lord 110 rescue him!
Let the Lord 111 deliver him, for he delights in him.” 112
22:9 Yes, you are the one who brought me out 113 from the womb
and made me feel secure on my mother’s breasts.
22:10 I have been dependent on you since birth; 114
from the time I came out of my mother’s womb you have been my God. 115
22:11 Do not remain far away from me,
for trouble is near and I have no one to help me. 116
22:12 Many bulls 117 surround me;
powerful bulls of Bashan 118 hem me in.
22:13 They 119 open their mouths to devour me 120
like a roaring lion that rips its prey. 121
22:14 My strength drains away like water; 122
all my bones are dislocated;
my heart 123 is like wax;
it melts away inside me.
22:15 The roof of my mouth 124 is as dry as a piece of pottery;
my tongue sticks to my gums. 125
You 126 set me in the dust of death. 127
22:16 Yes, 128 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 129
22:17 I can count 130 all my bones;
my enemies 131 are gloating over me in triumph. 132
22:18 They are dividing up my clothes among themselves;
they are rolling dice 133 for my garments.
22:19 But you, O Lord, do not remain far away!
You are my source of strength! 134 Hurry and help me! 135
22:20 Deliver me 136 from the sword!
Save 137 my life 138 from the claws 139 of the wild dogs!
22:21 Rescue me from the mouth of the lion, 140
and from the horns of the wild oxen! 141
You have answered me! 142
22:22 I will declare your name to my countrymen! 143
In the middle of the assembly I will praise you!
22:23 You loyal followers of the Lord, 144 praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! 145
22:24 For he did not despise or detest the suffering 146 of the oppressed; 147
he did not ignore him; 148
when he cried out to him, he responded. 149
22:25 You are the reason I offer praise 150 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 151
22:26 Let the oppressed eat and be filled! 152
Let those who seek his help praise the Lord!
May you 153 live forever!
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 154
Let all the nations 155 worship you! 156
22:28 For the Lord is king 157
and rules over the nations.
22:29 All of the thriving people 158 of the earth will join the celebration and worship; 159
all those who are descending into the grave 160 will bow before him,
including those who cannot preserve their lives. 161
22:30 A whole generation 162 will serve him;
they will tell the next generation about the sovereign Lord. 163
22:31 They will come and tell about his saving deeds; 164
they will tell a future generation what he has accomplished. 165
A psalm of David.
23:1 The Lord is my shepherd, 167
I lack nothing. 168
23:2 He takes me to lush pastures, 169
he leads me to refreshing water. 170
23:3 He restores my strength. 171
He leads me down 172 the right paths 173
for the sake of his reputation. 174
23:4 Even when I must walk through the darkest valley, 175
for you are with me;
your rod and your staff reassure me. 178
23:5 You prepare a feast before me 179
in plain sight of my enemies.
You refresh 180 my head with oil;
my cup is completely full. 181
23:6 Surely your goodness and faithfulness 182 will pursue 183 me all my days, 184
and I will live in 185 the Lord’s house 186 for the rest of my life. 187
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 189 it upon the ocean currents. 190
24:3 Who is allowed to ascend 191 the mountain of the Lord? 192
Who may go up to his holy dwelling place?
24:4 The one whose deeds are blameless
and whose motives are pure, 193
who does not lie, 194
or make promises with no intention of keeping them. 195
24:5 Such godly people are rewarded by the Lord, 196
and vindicated by the God who delivers them. 197
24:6 Such purity characterizes the people who seek his favor,
Jacob’s descendants, who pray to him. 198 (Selah)
Rise up, 200 you eternal doors!
Then the majestic king 201 will enter! 202
24:8 Who is this majestic king? 203
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! 204
He is the majestic king! (Selah)
By David.
25:1 O Lord, I come before you in prayer. 206
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 207 and humiliated.
25:4 Make me understand your ways, O Lord!
Teach me your paths! 208
25:5 Guide me into your truth 209 and teach me.
For you are the God who delivers me;
on you I rely all day long.
25:6 Remember 210 your compassionate and faithful deeds, O Lord,
for you have always acted in this manner. 211
25:7 Do not hold against me 212 the sins of my youth 213 or my rebellious acts!
Because you are faithful to me, extend to me your favor, O Lord! 214
25:8 The Lord is both kind and fair; 215
that is why he teaches sinners the right way to live. 216
25:9 May he show 217 the humble what is right! 218
May he teach 219 the humble his way!
25:10 The Lord always proves faithful and reliable 220
to those who follow the demands of his covenant. 221
25:11 For the sake of your reputation, 222 O Lord,
forgive my sin, because it is great. 223
25:12 The Lord shows his faithful followers
the way they should live. 224
25:13 They experience his favor; 225
their descendants 226 inherit the land. 227
25:14 The Lord’s loyal followers receive his guidance, 228
and he reveals his covenantal demands to them. 229
25:15 I continually look to the Lord for help, 230
for he will free my feet from the enemy’s net. 231
25:16 Turn toward me and have mercy on me,
for I am alone 232 and oppressed!
25:17 Deliver me from my distress; 233
rescue me from my suffering! 234
25:18 See my pain and suffering!
Forgive all my sins! 235
25:19 Watch my enemies, for they outnumber me;
they hate me and want to harm me. 236
25:20 Protect me 237 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 238 Israel
from all their distress! 239
By David.
26:1 Vindicate me, O Lord,
for I have integrity, 241
and I trust in the Lord without wavering.
26:2 Examine me, O Lord, and test me!
Evaluate my inner thoughts and motives! 242
26:3 For I am ever aware of your faithfulness, 243
and your loyalty continually motivates me. 244
26:4 I do not associate 245 with deceitful men,
or consort 246 with those who are dishonest. 247
26:5 I hate the mob 248 of evil men,
and do not associate 249 with the wicked.
26:6 I maintain a pure lifestyle, 250
so I can appear before your altar, 251 O Lord,
and to tell about all your amazing deeds. 253
26:8 O Lord, I love the temple where you live, 254
the place where your splendor is revealed. 255
26:9 Do not sweep me away 256 with sinners,
or execute me along with violent people, 257
26:10 who are always ready to do wrong 258
or offer a bribe. 259
26:11 But I have integrity! 260
Rescue me 261 and have mercy on me!
and among the worshipers I will praise the Lord.
By David.
27:1 The Lord delivers and vindicates me! 264
I fear no one! 265
The Lord protects my life!
I am afraid of no one! 266
27:2 When evil men attack me 267
to devour my flesh, 268
when my adversaries and enemies attack me, 269
they stumble and fall. 270
27:3 Even when an army is deployed against me,
I do not fear. 271
Even when war is imminent, 272
I remain confident. 273
27:4 I have asked the Lord for one thing –
this is what I desire!
I want to live 274 in the Lord’s house 275 all the days of my life,
so I can gaze at the splendor 276 of the Lord
and contemplate in his temple.
27:5 He will surely 277 give me shelter 278 in the day of danger; 279
he will hide me in his home; 280
he will place me 281 on an inaccessible rocky summit. 282
27:6 Now I will triumph
over my enemies who surround me! 283
I will offer sacrifices in his dwelling place and shout for joy! 284
I will sing praises to the Lord!
27:7 Hear me, 285 O Lord, when I cry out!
Have mercy on me and answer me!
27:8 My heart tells me to pray to you, 286
and I do pray to you, O Lord. 287
Do not push your servant away in anger!
You are my deliverer! 289
Do not forsake or abandon me,
O God who vindicates me!
27:10 Even if my father and mother abandoned me, 290
the Lord would take me in. 291
27:11 Teach me how you want me to live; 292
lead me along a level path 293 because of those who wait to ambush me! 294
27:12 Do not turn me over to my enemies, 295
for false witnesses who want to destroy me testify against me. 296
27:13 Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living? 297
Be strong and confident! 299
Rely on the Lord!
By David.
28:1 To you, O Lord, I cry out!
My protector, 301 do not ignore me! 302
If you do not respond to me, 303
I will join 304 those who are descending into the grave. 305
28:2 Hear my plea for mercy when I cry out to you for help,
when I lift my hands 306 toward your holy temple! 307
28:3 Do not drag me away with evil men,
with those who behave wickedly, 308
who talk so friendly to their neighbors, 309
while they plan to harm them! 310
28:4 Pay them back for their evil deeds!
Pay them back for what they do!
Punish them! 311
28:5 For they do not understand the Lord’s actions,
or the way he carries out justice. 312
The Lord 313 will permanently demolish them. 314
28:6 The Lord deserves praise, 315
for he has heard my plea for mercy! 316
28:7 The Lord strengthens and protects me; 317
I trust in him with all my heart. 318
I am rescued 319 and my heart is full of joy; 320
I will sing to him in gratitude. 321
28:8 The Lord strengthens his people; 322
he protects and delivers his chosen king. 323
28:9 Deliver your people!
Empower 324 the nation that belongs to you! 325
Care for them like a shepherd and carry them in your arms 326 at all times! 327
Mazmur 94:18-19
Konteks94:18 If I say, “My foot is slipping,”
your loyal love, O Lord, supports me.
94:19 When worries threaten to overwhelm me, 328
your soothing touch makes me happy. 329
[17:15] 1 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] 2 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.
[17:1] 3 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] 4 tn Heb “hear,
[17:1] 5 tn Heb “Listen to my prayer, [made] without lips of deceit.”
[9:1] 6 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] 7 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
[9:1] 8 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
[9:2] 9 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] 10 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] 11 tn Heb “for you accomplished my justice and my legal claim.”
[9:4] 12 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] 13 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
[9:5] 14 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] 15 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] 16 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] 17 tn Heb “you uprooted cities.”
[9:6] 18 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] 19 tn The construction vav (ו) + subject highlights the contrast between the exalted
[9:7] 20 tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.
[9:7] 21 tn Heb “he establishes for justice his throne.”
[9:8] 22 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] 23 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] 24 tn Heb “and the
[9:9] 25 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] 26 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] 27 tn Heb “the ones who seek you.”
[9:11] 28 tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”
[9:11] 29 tn Heb “declare among the nations his deeds.”
[9:12] 30 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] 31 tn Heb “did not forget.”
[9:12] 32 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] 33 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] 34 tn Or “show me favor.”
[9:13] 35 tn Heb “see my misery from the ones who hate me.”
[9:13] 36 tn Heb “one who lifts me up.”
[9:14] 37 tn Or “so that I might.”
[9:14] 38 tn Heb “all your praise.” “Praise” stands by metonymy for the mighty acts that prompt it.
[9:14] 39 sn Daughter Zion is an idiomatic title for Jerusalem. It appears frequently in the prophets, but only here in the psalms.
[9:14] 40 tn Heb “in your deliverance.”
[9:15] 42 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] 43 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] 44 tn This is probably a technical musical term.
[9:17] 45 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] 46 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] 47 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] 49 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] 50 sn Rise up,
[9:20] 52 tn Heb “place,
[9:20] 53 tn Heb “let the nations know they [are] man[kind]”; i.e., mere human beings (as opposed to God).
[39:7] 54 tn Heb “my hope, for you it [is].”
[39:1] 55 sn Psalm 39. The psalmist laments his frailty and mortality as he begs the Lord to take pity on him and remove his disciplinary hand.
[39:1] 57 tn Heb “I will watch my ways, from sinning with my tongue.”
[39:1] 58 sn The psalmist wanted to voice a lament to the
[21:1] 59 sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.
[21:1] 60 tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).
[21:1] 61 tn Heb “and in your deliverance, how greatly he rejoices.”
[21:2] 62 tn The translation assumes the perfect verbal forms in v. 2 are generalizing, stating factually what God typically does for the king. Another option is to take them as present perfects, “you have granted…you have not refused.” See v. 4, which mentions a specific request for a long reign.
[21:2] 63 tn Heb “and the request of his lips you do not refuse.”
[21:3] 64 tn Or “meet him [with].”
[21:3] 66 sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).
[21:4] 67 tn Heb “life he asked from you.” Another option is to translate the perfect verbal forms in v. 4 with the present tense, “he asks…you grant.”
[21:4] 68 tn Heb “you have granted him length of days forever and ever.” The phrase “length of days,” when used of human beings, usually refers to a lengthy period of time (such as one’s lifetime). See, for example, Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20. The additional phrase “forever and ever” is hyperbolic. While it seems to attribute eternal life to the king (see Pss 61:6-7; 72:5 as well), the underlying reality is the king’s enduring dynasty. He will live on, as it were, through his descendants, who will continue to rule over his kingdom long after he has passed off the scene.
[21:5] 69 tn Or “great glory.”
[21:5] 70 tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.
[21:6] 71 tn Heb “you make him happy with joy with [i.e., “close by” or “in”] your face.” On the idiom “with your face” (i.e., “in your presence”) see Ps 16:11 and BDB 816 s.v. פָּנֻה II.2.a.
[21:7] 72 tn The active participle draws attention to the ongoing nature of the action.
[21:7] 73 tn Traditionally “the Most High’s.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.
[21:7] 74 tn Another option is to translate the imperfect verbal form as future, “he will not be upended” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.
[21:8] 75 tn The king is now addressed. One could argue that the
[21:8] 76 tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.
[21:8] 77 tn Heb “your right hand finds those who hate you.”
[21:9] 78 tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).
[21:9] 79 tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.
[21:9] 80 tn Heb “the
[21:10] 81 tn Heb “fruit.” The next line makes it clear that offspring is in view.
[21:10] 83 tn Heb “sons of man.”
[21:11] 85 tn Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).
[21:11] 87 tn Heb “they lack ability.”
[21:12] 88 tn Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”
[21:12] 89 tn Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”
[21:13] 90 tn Heb “in your strength,” but English idiom does not require the pronoun.
[21:13] sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.
[21:13] 91 tn Heb “sing praise.”
[22:1] 92 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
[22:1] 93 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
[22:1] 94 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
[22:1] 95 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
[22:2] 96 tn Heb “there is no silence to me.”
[22:3] 97 tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the
[22:4] 99 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
[22:5] 100 tn Or “were not ashamed.”
[22:6] 101 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 102 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 103 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 104 tn Heb “a reproach of man and despised by people.”
[22:7] 105 tn Or “scoff at, deride, mock.”
[22:7] 106 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 107 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 108 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
[22:8] 109 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
[22:8] 110 tn Heb “Let him”; the referent (the
[22:8] 111 tn Heb “Let him”; the referent (the
[22:8] 112 tn That is, “for he [the
[22:8] sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.
[22:9] 113 tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
[22:10] 114 tn Heb “upon you I was cast from [the] womb.”
[22:10] 115 tn Heb “from the womb of my mother you [have been] my God.”
[22:10] sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb).
[22:11] 116 tn Heb “and there is no helper.”
[22:12] 117 sn The psalmist figuratively compares his enemies to dangerous bulls.
[22:12] 118 sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.
[22:13] 119 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”
[22:13] 120 tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).
[22:13] 121 tn Heb “a lion ripping and roaring.”
[22:14] 122 tn Heb “like water I am poured out.”
[22:14] 123 sn The heart is viewed here as the seat of the psalmist’s strength and courage.
[22:15] 124 tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.
[22:15] 125 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 126 sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).
[22:15] 127 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[22:16] 129 tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”
[22:17] 130 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
[22:17] 131 tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.
[22:17] 132 tn Heb “they gaze, they look upon me.”
[22:18] 133 tn Heb “casting lots.” The precise way in which this would have been done is not certain.
[22:19] 134 tn Heb “O my strength.”
[22:19] 135 tn Heb “hurry to my help.”
[22:20] 137 tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).
[22:20] 138 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.
[22:20] 139 tn Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws” of the wild dogs.
[22:21] 140 sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).
[22:21] 141 tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (rÿ’emim, “wild oxen”; see BDB 910 s.v. רְאֵם).
[22:21] 142 tn Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.
[22:22] 143 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
[22:23] 144 tn Heb “[you] fearers of the
[22:23] 145 tn Heb “fear him.”
[22:24] 146 tn Or “affliction”; or “need.”
[22:24] 147 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
[22:24] 148 tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).
[22:25] 150 tn Heb “from with you [is] my praise.”
[22:25] 151 tn Heb “my vows I will fulfill before those who fear him.” When asking the
[22:26] 152 sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
[22:26] 153 tn Heb “may your heart[s].”
[22:27] 154 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 155 tn Heb “families of the nations.”
[22:27] 156 tn Heb “before you.”
[22:28] 157 tn Heb “for to the
[22:29] 158 tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the
[22:29] 159 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the
[22:29] 160 tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.
[22:29] 161 tn Heb “and his life he does not revive.”
[22:30] 162 tn Heb “offspring.”
[22:30] 163 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[22:31] 164 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 165 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
[23:1] 166 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] 167 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] 168 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] 169 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] 170 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] 171 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] 172 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] 173 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] 174 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] 175 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] 176 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
[23:4] 177 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] 178 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] 179 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] 180 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] 181 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] 182 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] 183 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] 184 tn Heb “all the days of my life.”
[23:6] 185 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] 186 tn Heb “the house of the
[23:6] 187 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] 188 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] 189 tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.
[24:2] 190 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] 191 tn The imperfects in v. 3 are modal, expressing potential or permission.
[24:3] 192 sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).
[24:4] 193 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] 194 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] 195 tn Heb “and does not swear an oath deceitfully.”
[24:5] 196 tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the
[24:5] 197 tn “and vindication from the God of his deliverance.”
[24:6] 198 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] 199 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] 200 tn Heb “lift yourselves up.”
[24:7] 201 tn Or “king of glory.”
[24:7] 202 tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
[24:8] 203 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] 204 tn Traditionally, “the
[25:1] 205 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] 206 tn Heb “to you, O
[25:3] 207 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] 208 sn Teach me your paths. In this context the
[25:5] 209 sn The
[25:6] 210 tn That is, “remember” with the intention of repeating.
[25:6] 211 tn Heb “for from antiquity [are] they.”
[25:7] 212 tn Heb “do not remember,” with the intention of punishing.
[25:7] 213 sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
[25:7] 214 tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O
[25:8] 215 tn Heb “good and just.”
[25:8] 216 tn Heb “teaches sinners in the way.”
[25:9] 217 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
[25:9] 218 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] 219 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
[25:10] 220 tn Heb “all the paths of the
[25:10] 221 tn Heb “to the ones who keep his covenant and his testimonies.”
[25:11] 222 tn Heb “name.” By forgiving the sinful psalmist, the
[25:11] 223 sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
[25:12] 224 tn Heb “Who is this man, the one who fears the
[25:13] 225 tn Heb “his life in goodness dwells.” The singular is representative (see v. 14).
[25:13] 226 tn Or “offspring”; Heb “seed.”
[25:14] 228 tn Heb “the advice of the
[25:14] 229 tn Heb “and his covenant, to make them know.”
[25:15] 230 tn Heb “my eyes continually [are] toward the
[25:15] 231 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] 232 tn That is, helpless and vulnerable.
[25:17] 233 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] 234 tn Heb “from my distresses lead me out.”
[25:18] 235 tn Heb “lift up all my sins.”
[25:19] 236 tn Heb “see my enemies for they are numerous, and [with] violent hatred they hate me.”
[25:22] 239 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] 240 sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
[26:1] 241 tn Heb “for I in my integrity walk.”
[26:2] 242 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] 243 tn Heb “for your faithfulness [is] before my eyes.”
[26:3] 244 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] 246 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] 247 tn Heb “[those who] conceal themselves.”
[26:5] 248 tn Heb “assembly, company.”
[26:5] 249 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] 250 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] 251 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] 252 tn Heb “to cause to be heard the sound of thanksgiving.”
[26:7] 253 tn The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.
[26:8] 254 tn Heb “the dwelling of your house.”
[26:8] 255 tn Heb “the place of the abode of your splendor.”
[26:9] 256 tn Heb “do not gather up my life with.”
[26:9] 257 tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).
[26:10] 258 tn Heb “who [have] in their hands evil.”
[26:10] 259 tn Heb “and their right hand is full of a bribe.”
[26:11] 260 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] 261 tn Or “redeem me.”
[26:12] 262 tn Heb “my foot stands in a level place.”
[27:1] 263 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
[27:1] 264 tn Heb “the
[27:1] 265 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”
[27:1] 266 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
[27:2] 267 tn Heb “draw near to me.”
[27:2] 268 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
[27:2] 269 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
[27:2] 270 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
[27:3] 271 tn Heb “my heart does not fear.”
[27:3] 272 tn Heb “if war rises up against me.”
[27:3] 273 tn Heb “in this [i.e., “during this situation”] I am trusting.”
[27:4] 274 tn Heb “my living.”
[27:4] 275 sn The
[27:5] 277 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
[27:5] 278 tn Heb “he will hide me in his hut.”
[27:5] 281 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
[27:5] 282 tn Heb “on a rocky summit he lifts me up.” The
[27:6] 283 tn Heb “and now my head will be lifted up over my enemies all around me.”
[27:6] sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).
[27:6] 284 tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
[27:8] 286 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the
[27:8] 287 tn Heb “your face, O
[27:9] 288 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[27:9] 289 tn Or “[source of] help.”
[27:10] 290 tn Or “though my father and mother have abandoned me.”
[27:10] 291 tn Heb “gather me in”; or “receive me.”
[27:11] 292 tn Heb “teach me your way.” The
[27:11] 293 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] 294 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
[27:12] 295 tn Heb “do not give me over to the desire of my enemies.”
[27:12] 296 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
[27:13] 297 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the
[27:14] 299 tn Heb “be strong and let your heart be confident.”
[28:1] 300 sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.
[28:1] 301 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.
[28:1] 302 tn Heb “do not be deaf from me.”
[28:1] 303 tn Heb “lest [if] you are silent from me.”
[28:1] 304 tn Heb “I will be equal with.”
[28:1] 305 tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.
[28:2] 306 sn I lift my hands. Lifting one’s hands toward God was a gesture of prayer.
[28:2] 307 tn The Hebrew term דְּבִיר (dÿvir, “temple”) actually refers to the most holy place within the sanctuary.
[28:3] 308 tn Heb “workers of wickedness.”
[28:3] 309 tn Heb “speakers of peace with their neighbors.”
[28:3] 310 tn Heb “and evil [is] in their heart[s].”
[28:4] 311 tn Heb “Give to them according to their work, and according to the evil of their deeds. According to the work of their hands give to them. Return their due to them.” The highly repetitive style reflects the psalmist’s agitated emotional state and draws attention to his yearning for justice.
[28:5] 312 tn Heb “or the work of his hands.” In this context “the
[28:5] 313 tn Heb “he”; the referent (the
[28:5] 314 tn Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.
[28:6] 315 tn Heb “blessed [be] the
[28:6] 316 sn He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.
[28:7] 317 tn Heb “The
[28:7] 318 tn Heb “in him my heart trusts.”
[28:7] 319 tn Or “I am helped.”
[28:7] 320 tn Heb “and my heart exults.”
[28:7] 321 tn Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.
[28:8] 322 tn Heb “the
[28:8] 323 tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.
[28:9] 325 tn Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.
[28:9] 326 tn Heb “shepherd them and lift them up.”
[28:9] sn The shepherd metaphor is sometimes associated with royal responsibility. See 2 Sam 5:2; 7:7; Mic 5:2-4).
[94:19] 328 tn Heb “when my worries are many within me.”
[94:19] 329 tn Heb “your comforts cause my soul to delight.”
