Mazmur 3:1-8
KonteksA psalm of David, written when he fled from his son Absalom. 2
3:1 Lord, how 3 numerous are my enemies!
Many attack me. 4
3:2 Many say about me,
“God will not deliver him.” 5 (Selah) 6
3:3 But you, Lord, are a shield that protects me; 7
you are my glory 8 and the one who restores me. 9
3:4 To the Lord I cried out, 10
and he answered me from his holy hill. 11 (Selah)
3:5 I rested and slept;
I awoke, 12 for the Lord protects 13 me.
3:6 I am not afraid 14 of the multitude of people 15
who attack me from all directions. 16
Deliver me, my God!
Yes, 18 you will strike 19 all my enemies on the jaw;
you will break the teeth 20 of the wicked. 21
you show favor to your people. 23 (Selah)
Mazmur 5:1-12
KonteksFor the music director, to be accompanied by wind instruments; 25 a psalm of David.
5:1 Listen to what I say, 26 Lord!
Carefully consider my complaint! 27
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 28 you will hear 29 me; 30
in the morning I will present my case to you 31 and then wait expectantly for an answer. 32
5:4 Certainly 33 you are not a God who approves of evil; 34
evil people 35 cannot dwell with you. 36
5:5 Arrogant people cannot stand in your presence; 37
you hate 38 all who behave wickedly. 39
the Lord despises 42 violent and deceitful people. 43
5:7 But as for me, 44 because of your great faithfulness I will enter your house; 45
I will bow down toward your holy temple as I worship you. 46
5:8 Lord, lead me in your righteousness 47
because of those who wait to ambush me, 48
remove the obstacles in the way in which you are guiding me! 49
5:9 For 50 they do not speak the truth; 51
their stomachs are like the place of destruction, 52
their throats like an open grave, 53
their tongues like a steep slope leading into it. 54
May their own schemes be their downfall! 56
Drive them away 57 because of their many acts of insurrection, 58
for they have rebelled against you.
5:11 But may all who take shelter 59 in you be happy! 60
May they continually 61 shout for joy! 62
Shelter them 63 so that those who are loyal to you 64 may rejoice! 65
5:12 Certainly 66 you reward 67 the godly, 68 Lord.
Like a shield you protect 69 them 70 in your good favor. 71
Mazmur 42:1--43:5
KonteksBook 2
(Psalms 42-72)
For the music director; a well-written song 73 by the Korahites.
42:1 As a deer 74 longs 75 for streams of water,
so I long 76 for you, O God!
for the living God.
I say, 78 “When will I be able to go and appear in God’s presence?” 79
42:3 I cannot eat, I weep day and night; 80
all day long they say to me, 81 “Where is your God?”
42:4 I will remember and weep! 82
For I was once walking along with the great throng to the temple of God,
shouting and giving thanks along with the crowd as we celebrated the holy festival. 83
42:5 Why are you depressed, 84 O my soul? 85
Why are you upset? 86
Wait for God!
For I will again give thanks
to my God for his saving intervention. 87
so I will pray to you while I am trapped here in the region of the upper Jordan, 89
from Hermon, 90 from Mount Mizar. 91
42:7 One deep stream calls out to another 92 at the sound of your waterfalls; 93
all your billows and waves overwhelm me. 94
42:8 By day the Lord decrees his loyal love, 95
and by night he gives me a song, 96
a prayer 97 to the living God.
42:9 I will pray 98 to God, my high ridge: 99
“Why do you ignore 100 me?
Why must I walk around mourning 101
because my enemies oppress me?”
42:10 My enemies’ taunts cut into me to the bone, 102
as they say to me all day long, “Where is your God?” 103
42:11 Why are you depressed, 104 O my soul? 105
Why are you upset? 106
Wait for God!
For I will again give thanks
to my God for his saving intervention. 107
43:1 Vindicate me, O God!
Fight for me 109 against an ungodly nation!
Deliver me 110 from deceitful and evil men! 111
43:2 For you are the God who shelters me. 112
Why do you reject me? 113
Why must I walk around 114 mourning 115
because my enemies oppress me?
43:3 Reveal 116 your light 117 and your faithfulness!
They will lead me, 118
they will escort 119 me back to your holy hill, 120
and to the place where you live. 121
43:4 Then I will go 122 to the altar of God,
to the God who gives me ecstatic joy, 123
so that I express my thanks to you, 124 O God, my God, with a harp.
43:5 Why are you depressed, 125 O my soul? 126
Why are you upset? 127
Wait for God!
For I will again give thanks
to my God for his saving intervention. 128
Mazmur 55:1--57:11
KonteksFor the music director, to be accompanied by stringed instruments; a well-written song 130 by David.
55:1 Listen, O God, to my prayer!
Do not ignore 131 my appeal for mercy!
55:2 Pay attention to me and answer me!
I am so upset 132 and distressed, 133 I am beside myself, 134
55:3 because of what the enemy says, 135
and because of how the wicked 136 pressure me, 137
for they hurl trouble 138 down upon me 139
and angrily attack me.
55:4 My heart beats violently 140 within me;
the horrors of death overcome me. 141
55:5 Fear and panic overpower me; 142
terror overwhelms 143 me.
55:6 I say, 144 “I wish I had wings like a dove!
I would fly away and settle in a safe place!
55:7 Look, I will escape to a distant place;
I will stay in the wilderness. (Selah)
55:8 I will hurry off to a place that is safe
from the strong wind 145 and the gale.”
55:9 Confuse them, 146 O Lord!
Frustrate their plans! 147
For I see violence and conflict in the city.
55:10 Day and night they walk around on its walls, 148
while wickedness and destruction 149 are within it.
55:11 Disaster is within it;
violence 150 and deceit do not depart from its public square.
55:12 Indeed, 151 it is not an enemy who insults me,
or else I could bear it;
it is not one who hates me who arrogantly taunts me, 152
or else I could hide from him.
55:13 But it is you, 153 a man like me, 154
my close friend in whom I confided. 155
55:14 We would share personal thoughts with each other; 156
in God’s temple we would walk together among the crowd.
55:15 May death destroy them! 157
May they go down alive into Sheol! 158
For evil is in their dwelling place and in their midst.
55:16 As for me, I will call out to God,
and the Lord will deliver me.
55:17 During the evening, morning, and noontime
I will lament and moan, 159
55:18 He will rescue 162 me and protect me from those who attack me, 163
even though 164 they greatly outnumber me. 165
55:19 God, the one who has reigned as king from long ago,
will hear and humiliate them. 166 (Selah)
They refuse to change,
and do not fear God. 167
55:20 He 168 attacks 169 his friends; 170
he breaks his solemn promises to them. 171
55:21 His words are as smooth as butter, 172
but he harbors animosity in his heart. 173
His words seem softer than oil,
but they are really like sharp swords. 174
55:22 Throw your burden 175 upon the Lord,
and he will sustain you. 176
He will never allow the godly to be upended. 177
55:23 But you, O God, will bring them 178 down to the deep Pit. 179
Violent and deceitful people 180 will not live even half a normal lifespan. 181
But as for me, I trust in you.
For the music director; according to the yonath-elem-rechovim style; 183 a prayer 184 of David, written when the Philistines captured him in Gath. 185
56:1 Have mercy on me, O God, for men are attacking me! 186
All day long hostile enemies 187 are tormenting me. 188
56:2 Those who anticipate my defeat 189 attack me all day long.
Indeed, 190 many are fighting against me, O Exalted One. 191
I trust in you.
56:4 In God – I boast in his promise 193 –
in God I trust, I am not afraid.
What can mere men 194 do to me? 195
56:5 All day long they cause me trouble; 196
they make a habit of plotting my demise. 197
56:6 They stalk 198 and lurk; 199
they watch my every step, 200
as 201 they prepare to take my life. 202
56:7 Because they are bent on violence, do not let them escape! 203
In your anger 204 bring down the nations, 205 O God!
56:8 You keep track of my misery. 206
Put my tears in your leather container! 207
Are they not recorded in your scroll? 208
56:9 My enemies will turn back when I cry out to you for help; 209
I know that God is on my side. 210
56:10 In God – I boast in his promise 211 –
in the Lord – I boast in his promise 212 –
56:11 in God I trust, I am not afraid.
What can mere men 213 do to me? 214
56:12 I am obligated to fulfill the vows I made to you, O God; 215
I will give you the thank-offerings you deserve, 216
56:13 when you deliver 217 my life from death.
You keep my feet from stumbling, 218
so that I might serve 219 God as I enjoy life. 220
For the music director; according to the al-tashcheth style; 222 a prayer 223 of David, written when he fled from Saul into the cave. 224
57:1 Have mercy on me, O God! Have mercy on me!
For in you I have taken shelter. 225
In the shadow of your wings 226 I take shelter
until trouble passes.
57:2 I cry out for help to the sovereign God, 227
to the God who vindicates 228 me.
57:3 May he send help from heaven and deliver me 229
from my enemies who hurl insults! 230 (Selah)
May God send his loyal love and faithfulness!
57:4 I am surrounded by lions;
I lie down 231 among those who want to devour me; 232
men whose teeth are spears and arrows,
whose tongues are a sharp sword. 233
57:5 Rise up 234 above the sky, O God!
May your splendor cover the whole earth! 235
57:6 They have prepared a net to trap me; 236
I am discouraged. 237
They have dug a pit for me. 238
They will fall 239 into it! (Selah)
57:7 I am determined, 240 O God! I am determined!
I will sing and praise you!
Awake, O stringed instrument and harp!
I will wake up at dawn! 242
57:9 I will give you thanks before the nations, O Master!
I will sing praises to you before foreigners! 243
57:10 For your loyal love extends beyond the sky, 244
and your faithfulness reaches the clouds.
57:11 Rise up 245 above the sky, O God!
May your splendor cover the whole earth! 246
Mazmur 63:1-11
KonteksA psalm of David, written when he was in the Judean wilderness. 248
63:1 O God, you are my God! I long for you! 249
My soul thirsts 250 for you,
my flesh yearns for you,
in a dry and parched 251 land where there is no water.
63:2 Yes, 252 in the sanctuary I have seen you, 253
and witnessed 254 your power and splendor.
63:3 Because 255 experiencing 256 your loyal love is better than life itself,
my lips will praise you.
63:4 For this reason 257 I will praise you while I live;
in your name I will lift up my hands. 258
63:5 As if with choice meat 259 you satisfy my soul. 260
My mouth joyfully praises you, 261
63:6 whenever 262 I remember you on my bed,
and think about you during the nighttime hours.
63:7 For you are my deliverer; 263
under your wings 264 I rejoice.
63:8 My soul 265 pursues you; 266
your right hand upholds me.
63:9 Enemies seek to destroy my life, 267
but they will descend into the depths of the earth. 268
63:10 Each one will be handed over to the sword; 269
their corpses will be eaten by jackals. 270
63:11 But the king 271 will rejoice in God;
everyone who takes oaths in his name 272 will boast,
for the mouths of those who speak lies will be shut up. 273
Mazmur 130:1-8
KonteksA song of ascents. 275
130:1 From the deep water 276 I cry out to you, O Lord.
130:2 O Lord, listen to me! 277
Pay attention to 278 my plea for mercy!
130:3 If you, O Lord, were to keep track of 279 sins,
O Lord, who could stand before you? 280
130:4 But 281 you are willing to forgive, 282
so that you might 283 be honored. 284
I rely on him with my whole being; 286
I wait for his assuring word. 287
130:6 I yearn for the Lord, 288
more than watchmen do for the morning,
yes, more than watchmen do for the morning. 289
130:7 O Israel, hope in the Lord,
for the Lord exhibits loyal love, 290
and is more than willing to deliver. 291
130:8 He will deliver 292 Israel
from all the consequences of their sins. 293
[3:1] 1 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] 2 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] 3 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
[3:1] 4 tn Heb “many rise up against me.”
[3:2] 5 tn Heb “there is no deliverance for him in God.”
[3:2] 6 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] 7 tn Heb “a shield round about me.”
[3:3] 8 tn Heb “my glory,” or “my honor.” The psalmist affirms that the
[3:3] 9 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] 10 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] 11 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
[3:5] 12 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] 13 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] 14 tn The imperfect verbal form here expresses the psalmist’s continuing attitude as he faces the crisis at hand.
[3:6] 15 tn Or perhaps “troops.” The Hebrew noun עָם (’am) sometimes refers to a military contingent or army.
[3:6] 16 tn Heb “who all around take a stand against me.”
[3:7] 17 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] 18 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] 19 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] 20 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] 21 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] 22 tn Heb “to the
[3:8] 23 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).
[5:1] 24 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] 25 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] 27 tn Or “sighing.” The word occurs only here and in Ps 39:3.
[5:3] 28 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] 29 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] 31 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] 32 tn Heb “and I will watch.”
[5:4] 34 tn Heb “not a God [who] delights [in] wickedness [are] you.”
[5:4] 35 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] 36 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] 37 tn Heb “before your eyes.”
[5:5] 38 sn You hate. The
[5:5] 39 tn Heb “all the workers of wickedness.”
[5:6] 40 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] 41 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] 42 tn The imperfect verbal form highlights the
[5:6] 43 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] 44 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] 45 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] 46 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] 47 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] 48 tn Heb “because of those who watch me [with evil intent].” See also Pss 27:11; 56:2.
[5:8] 49 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] 51 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] 52 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] 53 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] 54 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] 55 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] 56 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] 57 tn Or “banish them.”
[5:10] 58 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] 59 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] 60 tn The prefixed verbal form is a jussive of wish or prayer. The psalmist calls on God to reward his faithful followers.
[5:11] 61 tn Or perhaps more hyperbolically, “forever.”
[5:11] 62 tn As in the preceding line, the prefixed verbal form is a jussive of wish or prayer.
[5:11] 63 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] 64 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] 65 tn The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those…may rejoice).
[5:12] 67 tn Or “bless.” The imperfect verbal forms here and in the next line highlight how God characteristically rewards and protects the godly.
[5:12] 68 tn Or “innocent.” The singular form is used here in a collective or representative sense.
[5:12] 69 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] 70 tn Heb “him.” The singular form is used here in a collective or representative sense and is thus translated “them.”
[5:12] 71 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.
[42:1] 72 sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew
[42:1] 73 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.
[42:1] 74 tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.
[42:1] 75 tn Or “pants [with thirst].”
[42:1] 76 tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[42:2] 77 tn Or “my soul thirsts.”
[42:2] 78 tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.
[42:2] 79 tn Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’era’eh, “I will appear”) to a Qal אֶרְאֶה (’er’eh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (’et) before “face” (see Exod 34:24; Deut 31:11).
[42:3] 80 tn Heb “My tears have become my food day and night.”
[42:3] 81 tn Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive בֶּאֱמֹר (be’ÿmor, “when [they] say”). Note the term בְּאָמְרָם (bÿ’omram, “when they say”) in v. 10.
[42:4] 82 tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the
[42:4] 83 tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.
[42:5] 84 tn Heb “Why do you bow down?”
[42:5] 85 sn For poetic effect the psalmist addresses his soul, or inner self.
[42:5] 86 tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.
[42:5] 87 tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.
[42:6] 88 tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.
[42:6] 89 tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.
[42:6] 90 tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.
[42:6] 91 tn The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.
[42:7] 92 tn Heb “deep calls to deep.” The Hebrew noun תְּהוֹם (tÿhom) often refers to the deep sea, but here, where it is associated with Hermon, it probably refers to mountain streams. The word can be used of streams and rivers (see Deut 8:7; Ezek 31:4).
[42:7] 93 tn The noun צִנּוֹר (tsinnor, “waterfall”) occurs only here and in 2 Sam 5:8, where it apparently refers to a water shaft. The psalmist alludes to the loud rushing sound of mountain streams and cascading waterfalls. Using the poetic device of personification, he imagines the streams calling out to each other as they hear the sound of the waterfalls.
[42:7] 94 tn Heb “pass over me” (see Jonah 2:3). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By implication he likens his emotional distress to such an experience.
[42:8] 95 sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the
[42:8] 96 tn Heb “his song [is] with me.”
[42:8] 97 tc A few medieval Hebrew
[42:9] 98 tn The cohortative form indicates the psalmist’s resolve.
[42:9] 99 tn 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; Pss 18:2; 31:3.
[42:9] 101 sn Walk around mourning. See Ps 38:6 for a similar idea.
[42:10] 102 tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew
[42:10] 103 sn “Where is your God?” The enemies ask this same question in v. 3.
[42:11] 104 tn Heb “Why do you bow down?”
[42:11] 105 sn For poetic effect the psalmist addresses his soul, or inner self.
[42:11] 106 tn Heb “and why are you in turmoil upon me?”
[42:11] 107 tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.
[43:1] 108 sn Psalm 43. Many medieval Hebrew
[43:1] 109 tn Or “argue my case.”
[43:1] 110 tn The imperfect here expresses a request or wish. Note the imperatives in the first half of the verse. See also v. 3.
[43:1] 111 tn Heb “from the deceitful and evil man.” The Hebrew text uses the singular form “man” in a collective sense, as the reference to a “nation” in the parallel line indicates.
[43:2] 112 tn Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.
[43:2] 113 tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”).
[43:2] 114 tn The language is similar to that of Ps 42:9, but the Hitpael form of the verb הָלַךְ (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist’s distress.
[43:2] 115 sn Walk around mourning. See Ps 38:6 for a similar statement.
[43:3] 117 sn God’s deliverance is compared here to a light which will lead the psalmist back home to the Lord’s temple. Divine deliverance will in turn demonstrate the Lord’s faithfulness to his people.
[43:3] 118 tn Or “may they lead me.” The prefixed verbal forms here and in the next line may be taken as jussives.
[43:3] 120 sn In this context the Lord’s holy hill is Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 48:1; 87:1; Dan 9:16.
[43:3] 121 tn Or “to your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the
[43:4] 122 tn The cohortative expresses the psalmist’s resolve. Prefixed with the vav (ו) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”
[43:4] 123 tn Heb “to God, the joy of my happiness.” The phrase “joy of my happiness” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist’s joy. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.
[43:4] 124 tn The cohortative with vav (ו) conjunctive probably indicates purpose (“so that”) or intention.
[43:5] 125 tn Heb “Why do you bow down?”
[43:5] 126 sn For poetic effect the psalmist addresses his soul, or inner self.
[43:5] 127 tn Heb “and why are you in turmoil upon me?”
[43:5] 128 tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.
[55:1] 129 sn Psalm 55. The suffering and oppressed author laments that one of his friends has betrayed him, but he is confident that God will vindicate him by punishing his deceitful enemies.
[55:1] 130 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.
[55:1] 131 tn Heb “hide yourself from.”
[55:2] 132 tn Or “restless” (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude.
[55:2] 133 tn Heb “in my complaint.”
[55:2] 134 tn The verb is a Hiphil cohortative from הוּם (hum), which means “to confuse someone” in the Qal and “to go wild” in the Niphal. An Arabic cognate means “to be out of one’s senses, to wander about.” With the vav (ו) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to וְאֵהוֹמָה (vÿ’ehomah), a Niphal of הוּם (hum), or to וְאֶהַמֶה (vÿ’ehameh), a Qal imperfect from הָמָה (hamah, “to moan”). Many also prefer to take this verb with what follows (see v. 3).
[55:3] 135 tn Heb “because of [the] voice of [the] enemy.”
[55:3] 136 tn The singular forms “enemy” and “wicked” are collective or representative, as the plural verb forms in the second half of the verse indicate.
[55:3] 137 tn Heb “from before the pressure of the wicked.” Some suggest the meaning “screech” (note the parallel “voice”; cf. NEB “shrill clamour”; NRSV “clamor”) for the rare noun עָקָה (’aqah, “pressure”).
[55:3] 138 tn Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.
[55:3] 139 tc The verb form in the MT appears to be a Hiphil imperfect from the root מוֹט (mot, “to sway”), but the Hiphil occurs only here and in the Kethib (consonantal text) of Ps 140:10, where the form יַמְטֵר (yamter, “let him rain down”) should probably be read. Here in Ps 55:3 it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). It is odd for “rain down” to be used with an abstract object like “wickedness,” but in Job 20:23 God “rains down” anger (unless one emends the text there; see BHS).
[55:4] 140 tn Heb “shakes, trembles.”
[55:4] 141 tn Heb “the terrors of death have fallen on me.”
[55:5] 142 tn Heb “fear and trembling enter into me.”
[55:5] 143 tn Heb “covers.” The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the preceding imperfect.
[55:6] 144 tn The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5.
[55:8] 145 tn Heb “[the] wind [that] sweeps away.” The verb סָעָה (sa’ah, “sweep away”) occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 120).
[55:9] 146 tn Traditionally בַּלַּע (bala’) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line).
[55:9] 147 tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”
[55:10] 148 tn Heb “day and night they surround it, upon its walls.” Personified “violence and conflict” are the likely subjects. They are compared to watchmen on the city’s walls.
[55:10] 149 sn Wickedness and destruction. These terms are also closely associated in Ps 7:14.
[55:11] 150 tn Or “injury, harm.”
[55:12] 152 tn Heb “[who] magnifies against me.” See Pss 35:26; 38:16.
[55:13] 153 sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.
[55:13] 154 tn Heb “a man according to my value,” i.e., “a person such as I.”
[55:13] 155 tn Heb “my close friend, one known by me.”
[55:14] 156 tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.
[55:15] 157 tc The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ (yashimavet ’alemo, “May devastation [be] upon them!”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49. The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ (yashi mavet ’alemo). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא (yashi’), a Hiphil imperfect from נָשַׁא (nasha’, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת (mavet, “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת (yeshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם (shamam, “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [מ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that עָלֵימוֹ (’alemo, “upon them”) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition עַל (’al) does occur with the verb שָׁמַם (shamam), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ (yashim mavet ’alemo, “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.
[55:15] 158 sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.
[55:17] 159 tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.
[55:17] 160 tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.
[55:17] 161 tn Heb “my voice.”
[55:18] 162 tn The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).
[55:18] 163 tn Heb “he will redeem in peace my life from [those who] draw near to me.”
[55:18] 165 tn Heb “among many they are against me.” For other examples of the preposition עִמָּד (’immad) used in the sense of “at, against,” see HALOT 842 s.v.; BDB 767 s.v.; IBHS 219 §11.2.14b.
[55:19] 166 tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (’anah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vay’annem; see 2 Kgs 17:20) and understands the root as עָנָה (’anah, “to afflict”; see also 1 Kgs 8:35).
[55:19] 167 tn Heb “[the ones] for whom there are no changes, and they do not fear God.”
[55:20] 168 sn He. This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14.
[55:20] 169 tn Heb “stretches out his hand against.”
[55:20] 170 tc The form should probably be emended to an active participle (שֹׁלְמָיו, sholÿmayv) from the verbal root שָׁלַם (shalam, “be in a covenant of peace with”). Perhaps the translation “his friends” suggests too intimate a relationship. Another option is to translate, “he attacks those who made agreements with him.”
[55:20] 171 tn Heb “he violates his covenant.”
[55:21] 172 tn Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת (makhma’ot, “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה (mekhem’ah, from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ (kholqu, “they are smooth”). Therefore some further propose an emendation of פִּיו (piv, “his mouth”) to פָּנָיו (panayv, “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.
[55:21] 173 tn Heb “and war [is in] his heart.”
[55:21] 174 tn Heb “his words are softer than oil, but they are drawn swords.”
[55:22] 175 tn The Hebrew noun occurs only here.
[55:22] 176 tn The pronoun is singular; the psalmist addresses each member of his audience individually.
[55:22] 177 tn Heb “he will never allow swaying for the righteous.”
[55:23] 178 tn The pronominal suffix refers to the psalmist’s enemies (see v. 19).
[55:23] 179 tn Heb “well of the pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 103:4).
[55:23] 180 tn Heb “men of bloodshed and deceit.”
[55:23] 181 tn Heb “will not divide in half their days.”
[56:1] 182 sn Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.
[56:1] 183 tn The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.
[56:1] 184 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16 and 57-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[56:1] 185 sn According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15).
[56:1] 186 tn According to BDB 983 s.v. II שָׁאַף, the verb is derived from שָׁאַף (sha’af, “to trample, crush”) rather than the homonymic verb “pant after.”
[56:1] 187 tn Heb “a fighter.” The singular is collective for his enemies (see vv. 5-6). The Qal of לָחַם (lakham, “fight”) also occurs in Ps 35:1.
[56:1] 188 tn The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.
[56:2] 189 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.
[56:2] 191 tn Some take the Hebrew term מָרוֹם (marom, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIV “in their pride”). The present translation assumes the term is a divine title here. The
[56:3] 192 tn Heb “[in] a day.”
[56:4] 193 tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.
[56:4] 194 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.
[56:4] 195 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:5] 196 tn Heb “my affairs they disturb.” For other instances of דָּבָר (davar) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (’atsav, “to hurt”) occurs only here and in Isa 63:10, where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.”
[56:5] 197 tn Heb “against me [are] all their thoughts for harm.”
[56:6] 198 tn The verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 59:3.
[56:6] 201 tn Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”
[56:6] 202 tn Heb “they wait [for] my life.”
[56:7] 203 tc Heb “because of wickedness, deliverance to them.” As it stands, the MT makes no sense. The negative particle אַיִן (’ayin, “there is not,” which is due to dittography of the immediately preceding אָוֶן, ’aven, “wickedness”), should probably be added before “deliverance” (see BHS, note a). The presence of an imperative in the next line (note “bring down”) suggests that this line should be translated as a prayer as well, “may there not be deliverance to them.”
[56:7] 204 tn Heb “in anger.” The pronoun “your” is supplied in the translation for clarification.
[56:7] 205 tn Or perhaps “people” in a general sense.
[56:8] 206 tn Heb “my wandering you count, you.” The Hebrew term נֹד (nod, “wandering,” derived from the verbal root נוֹד, nod, “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר (safar, “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”
[56:8] 207 tn Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.
[56:8] 208 tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).
[56:9] 209 tn Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (’az, “then”) is probably used here to draw attention to the following statement.
[56:9] 210 tn Heb “this I know, that God is for me.”
[56:10] 211 tn Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4, then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.
[56:10] 212 tn The phrase “in the
[56:11] 213 tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”
[56:11] 214 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:12] 215 tn Heb “upon me, O God, [are] your vows.”
[56:12] 216 tn Heb “I will repay thank-offerings to you.”
[56:13] 217 tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the
[56:13] 218 tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.
[56:13] 219 tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.
[56:13] 220 tn Heb “in the light of life.” The phrase is used here and in Job 33:30.
[57:1] 221 sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.
[57:1] 222 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75.
[57:1] 223 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[57:1] 224 sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.
[57:1] 225 tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[57:1] 226 sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).
[57:2] 227 tn Heb “to God Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[57:2] 228 tn Or “avenges in favor of.”
[57:3] 229 tn Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).
[57:3] 230 tn Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb חָרַף (kharaf), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”
[57:4] 231 tn The cohortative form אֶשְׁכְּבָה (’eshkÿvah, “I lie down”) is problematic, for it does not seem to carry one of the normal functions of the cohortative (resolve or request). One possibility is that the form here is a “pseudo-cohortative” used here in a gnomic sense (IBHS 576-77 §34.5.3b).
[57:4] 232 tn The Hebrew verb לָהַט (lahat) is here understood as a hapax legomenon meaning “devour” (see HALOT 521 s.v. II להט), a homonym of the more common verb meaning “to burn.” A more traditional interpretation takes the verb from this latter root and translates, “those who are aflame” (see BDB 529 s.v.; cf. NASB “those who breathe forth fire”).
[57:4] 233 tn Heb “my life, in the midst of lions, I lie down, devouring ones, sons of mankind, their teeth a spear and arrows and their tongue a sharp sword.” The syntax of the verse is difficult. Another option is to take “my life” with the preceding verse. For this to make sense, one must add a verb, perhaps “and may he deliver” (cf. the LXX), before the phrase. One might then translate, “May God send his loyal love and faithfulness and deliver my life.” If one does take “my life” with v. 4, then the parallelism of v. 5 is altered and one might translate: “in the midst of lions I lie down, [among] men who want to devour me, whose teeth….”
[57:5] 234 tn Or “be exalted.”
[57:5] 235 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
[57:6] 236 tn Heb “for my feet.”
[57:6] 237 tn Heb “my life bends low.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[57:6] 238 tn Heb “before me.”
[57:6] 239 tn The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished.
[57:7] 240 tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.
[57:8] 241 tn Heb “glory,” but that makes little sense in the context. Some view כָּבוֹד (kavod, “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; 30:12; 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.”
[57:8] 242 tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.
[57:9] 243 tn Or “the peoples.”
[57:10] 244 tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”
[57:11] 245 tn Or “be exalted.”
[57:11] 246 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
[63:1] 247 sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.
[63:1] 248 sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.
[63:1] 249 tn Or “I will seek you.”
[63:1] 251 tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.
[63:2] 252 tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).
[63:2] 253 tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”
[63:2] 254 tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[63:3] 255 tn This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle כִּי (ki) as asseverative/emphasizing, “Indeed, your loyal love is better” (cf. NEB, which leaves the particle untranslated).
[63:3] 256 tn The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced.
[63:4] 257 tn Or perhaps “then.”
[63:4] 258 sn I will lift up my hands. Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48).
[63:5] 259 tn Heb “like fat and fatness.”
[63:5] 261 tn Heb “and [with] lips of joy my mouth praises.”
[63:6] 262 tn The Hebrew term אִם (’im) is used here in the sense of “when; whenever,” as in Ps 78:34.
[63:7] 263 tn Or “[source of] help.”
[63:7] 264 tn Heb “in the shadow of your wings.”
[63:8] 265 tn Or “I.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[63:8] 266 tn Heb “clings after.” The expression means “to pursue with determination” (see Judg 20:45; 1 Sam 14:22; 1 Chr 10:2; Jer 42:16).
[63:9] 267 tn Heb “but they for destruction seek my life.” The pronoun “they” must refer here to the psalmist’s enemies, referred to at this point for the first time in the psalm.
[63:9] 268 sn The depths of the earth refers here to the underworld dwelling place of the dead (see Ezek 26:20; 31:14, 16, 18; 32:18, 24). See L. I. J. Stadelmann, The Hebrew Conception of the World, 167.
[63:10] 269 tn Heb “they will deliver him over to the sword.” The third masculine plural subject must be indefinite (see GKC 460 §144.f) and the singular pronominal suffix either representative or distributive (emphasizing that each one will be so treated). Active verbs with indefinite subjects may be translated as passives with the object (in the Hebrew text) as subject (in the translation).
[63:10] 270 tn Heb “they will be [the] portion of jackals”; traditionally, “of foxes.”
[63:11] 271 sn The psalmist probably refers to himself in the third person here.
[63:11] 272 tn Heb “who swears [an oath] by him.”
[63:11] 273 tn The Niphal of this verb occurs only here and in Gen 8:2, where it is used of God “stopping” or “damming up” the great deep as he brought the flood to an end.
[130:1] 274 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.
[130:1] 275 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.
[130:1] 276 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist.
[130:2] 277 tn Heb “my voice.”
[130:2] 278 tn Heb “may your ears be attentive to the voice of.”
[130:3] 280 tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”
[130:4] 282 tn Heb “for with you [there is] forgiveness.”
[130:4] 283 tn Or “consequently you are.”
[130:5] 286 tn Heb “my soul waits.”
[130:5] 287 tn Heb “his word.”
[130:6] 288 tn Heb “my soul for the master.”
[130:6] 289 tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.
[130:7] 290 tn Heb “for with the
[130:7] 291 tn Heb “and abundantly with him [is] redemption.”
[130:8] 293 tn The Hebrew noun עָוֹן (’avon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to forgiveness per se (v. 4), but the emphasis in this context is likely on deliverance from the national consequences of sin. See L. C. Allen, Psalms 101-150 (WBC), 192.
