Mazmur 23:1
KonteksA psalm of David.
23:1 The Lord is my shepherd, 2
I lack nothing. 3
Mazmur 25:1
KonteksBy David.
25:1 O Lord, I come before you in prayer. 5
Mazmur 27:4
Konteks27:4 I have asked the Lord for one thing –
this is what I desire!
I want to live 6 in the Lord’s house 7 all the days of my life,
so I can gaze at the splendor 8 of the Lord
and contemplate in his temple.
Mazmur 29:7
Konteks29:7 The Lord’s shout strikes 9 with flaming fire. 10
Mazmur 36:6
Konteks36:6 Your justice is like the highest mountains, 11
your fairness like the deepest sea;
you preserve 12 mankind and the animal kingdom. 13
Mazmur 127:1
KonteksA song of ascents, 15 by Solomon.
127:1 If the Lord does not build a house, 16
then those who build it work in vain.
If the Lord does not guard a city, 17
then the watchman stands guard in vain.
Mazmur 137:4
Konteks137:4 How can we sing a song to the Lord
in a foreign land?
[23:1] 1 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] 2 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] 3 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.
[25:1] 4 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] 5 tn Heb “to you, O
[27:4] 7 sn The
[29:7] 9 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] 10 sn The
[36:6] 11 tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.
[36:6] 13 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.
[127:1] 14 sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.
[127:1] 15 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[127:1] 16 sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.
[127:1] 17 sn The city symbolizes community security, which is the necessary framework for family security.