Mazmur 42:1-11
KonteksBook 2
(Psalms 42-72)
For the music director; a well-written song 2 by the Korahites.
42:1 As a deer 3 longs 4 for streams of water,
so I long 5 for you, O God!
for the living God.
I say, 7 “When will I be able to go and appear in God’s presence?” 8
42:3 I cannot eat, I weep day and night; 9
all day long they say to me, 10 “Where is your God?”
42:4 I will remember and weep! 11
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. 12
42:5 Why are you depressed, 13 O my soul? 14
Why are you upset? 15
Wait for God!
For I will again give thanks
to my God for his saving intervention. 16
so I will pray to you while I am trapped here in the region of the upper Jordan, 18
from Hermon, 19 from Mount Mizar. 20
42:7 One deep stream calls out to another 21 at the sound of your waterfalls; 22
all your billows and waves overwhelm me. 23
42:8 By day the Lord decrees his loyal love, 24
and by night he gives me a song, 25
a prayer 26 to the living God.
42:9 I will pray 27 to God, my high ridge: 28
“Why do you ignore 29 me?
Why must I walk around mourning 30
because my enemies oppress me?”
42:10 My enemies’ taunts cut into me to the bone, 31
as they say to me all day long, “Where is your God?” 32
42:11 Why are you depressed, 33 O my soul? 34
Why are you upset? 35
Wait for God!
For I will again give thanks
to my God for his saving intervention. 36
Mazmur 44:1--45:17
KonteksFor the music director; by the Korahites, a well-written song. 38
44:1 O God, we have clearly heard; 39
our ancestors 40 have told us
what you did 41 in their days,
in ancient times. 42
44:2 You, by your power, 43 defeated nations and settled our fathers on their land; 44
you crushed 45 the people living there 46 and enabled our ancestors to occupy it. 47
44:3 For they did not conquer 48 the land by their swords,
and they did not prevail by their strength, 49
but rather by your power, 50 strength 51 and good favor, 52
for you were partial to 53 them.
44:4 You are my 54 king, O God!
Decree 55 Jacob’s 56 deliverance!
44:5 By your power 57 we will drive back 58 our enemies;
by your strength 59 we will trample down 60 our foes! 61
44:6 For I do not trust in my bow,
and I do not prevail by my sword.
44:7 For you deliver 62 us from our enemies;
you humiliate 63 those who hate us.
44:8 In God I boast all day long,
and we will continually give thanks to your name. (Selah)
44:9 But 64 you rejected and embarrassed us!
You did not go into battle with our armies. 65
44:10 You made us retreat 66 from the enemy.
Those who hate us take whatever they want from us. 67
44:11 You handed us 68 over like sheep to be eaten;
you scattered us among the nations.
44:12 You sold 69 your people for a pittance; 70
you did not ask a high price for them. 71
44:13 You made us 72 an object of disdain to our neighbors;
those who live on our borders taunt and insult us. 73
44:14 You made us 74 an object of ridicule 75 among the nations;
foreigners treat us with contempt. 76
44:15 All day long I feel humiliated 77
and am overwhelmed with shame, 78
44:16 before the vindictive enemy
who ridicules and insults me. 79
44:17 All this has happened to us, even though we have not rejected you 80
or violated your covenant with us. 81
44:18 We have not been unfaithful, 82
nor have we disobeyed your commands. 83
44:19 Yet you have battered us, leaving us a heap of ruins overrun by wild dogs; 84
you have covered us with darkness. 85
44:20 If we had rejected our God, 86
and spread out our hands in prayer to another god, 87
44:21 would not God discover it,
for he knows 88 one’s thoughts? 89
44:22 Yet because of you 90 we are killed all day long;
we are treated like 91 sheep at the slaughtering block. 92
44:23 Rouse yourself! Why do you sleep, O Lord?
Wake up! 93 Do not reject us forever!
44:24 Why do you look the other way, 94
and ignore 95 the way we are oppressed and mistreated? 96
44:25 For we lie in the dirt,
with our bellies pressed to the ground. 97
44:26 Rise up and help us!
Rescue us 98 because of your loyal love!
For the music director; according to the tune of “Lilies;” 100 by the Korahites, a well-written poem, 101 a love song.
45:1 My heart is stirred by a beautiful song. 102
I say, “I have composed this special song 103 for the king;
my tongue is as skilled as the stylus of an experienced scribe.” 104
45:2 You are the most handsome of all men! 105
You speak in an impressive and fitting manner! 106
For this reason 107 God grants you continual blessings. 108
45:3 Strap your sword to your thigh, O warrior! 109
Appear in your majestic splendor! 110
45:4 Appear in your majesty and be victorious! 111
Ride forth for the sake of what is right, 112
on behalf of justice! 113
Then your right hand will accomplish mighty acts! 114
45:5 Your arrows are sharp
and penetrate the hearts of the king’s enemies.
Nations fall at your feet. 115
45:6 Your throne, 116 O God, is permanent. 117
The scepter 118 of your kingdom is a scepter of justice.
45:7 You love 119 justice and hate evil. 120
For this reason God, your God 121 has anointed you 122
with the oil of joy, 123 elevating you above your companions. 124
45:8 All your garments are perfumed with 125 myrrh, aloes, and cassia.
From the luxurious palaces 126 comes the music of stringed instruments that makes you happy. 127
45:9 Princesses 128 are among your honored guests, 129
your bride 130 stands at your right hand, wearing jewelry made with gold from Ophir. 131
Observe and pay attention! 133
Forget your homeland 134 and your family! 135
45:11 Then 136 the king will be attracted by 137 your beauty.
After all, he is your master! Submit 138 to him! 139
45:12 Rich people from Tyre 140
will seek your favor by bringing a gift. 141
45:13 The princess 142 looks absolutely magnificent, 143
decked out in pearls and clothed in a brocade trimmed with gold. 144
45:14 In embroidered robes she is escorted to the king.
Her attendants, the maidens of honor who follow her,
are led before you. 145
45:15 They are bubbling with joy as they walk in procession
and enter the royal palace. 146
45:16 Your 147 sons will carry 148 on the dynasty of your ancestors; 149
you will make them princes throughout the land.
45:17 I will proclaim your greatness through the coming years, 150
then the nations will praise you 151 forever.
Mazmur 52:1--55:23
KonteksFor the music director; a well-written song 153 by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 154
52:1 Why do you boast about your evil plans, 155 O powerful man?
God’s loyal love protects me all day long! 156
52:2 Your tongue carries out your destructive plans; 157
it is as effective as a sharp razor, O deceiver. 158
52:3 You love evil more than good,
lies more than speaking the truth. 159 (Selah)
52:4 You love to use all the words that destroy, 160
and the tongue that deceives.
52:5 Yet 161 God will make you a permanent heap of ruins. 162
He will scoop you up 163 and remove you from your home; 164
he will uproot you from the land of the living. (Selah)
52:6 When the godly see this, they will be filled with awe,
and will mock the evildoer, saying: 165
52:7 “Look, here is the man who would not make 166 God his protector!
He trusted in his great wealth
and was confident about his plans to destroy others.” 167
52:8 But I 168 am like a flourishing 169 olive tree in the house of God;
I continually 170 trust in God’s loyal love.
52:9 I will continually 171 thank you when 172 you execute judgment; 173
I will rely 174 on you, 175 for your loyal followers know you are good. 176
For the music director; according to the machalath style; 178 a well-written song 179 by David.
53:1 Fools say to themselves, 180 “There is no God.” 181
They sin and commit evil deeds; 182
none of them does what is right. 183
53:2 God looks down from heaven 184 at the human race, 185
to see if there is anyone who is wise 186 and seeks God. 187
53:3 Everyone rejects God; 188
they are all morally corrupt. 189
None of them does what is right, 190
not even one!
53:4 All those who behave wickedly 191 do not understand 192 –
those who devour my people as if they were eating bread,
and do not call out to God.
53:5 They are absolutely terrified, 193
even by things that do not normally cause fear. 194
For God annihilates 195 those who attack you. 196
You are able to humiliate them because God has rejected them. 197
53:6 I wish the deliverance 198 of Israel would come from Zion!
When God restores the well-being of his people, 199
may Jacob rejoice, 200
may Israel be happy! 201
For the music director, to be accompanied by stringed instruments; a well-written song 203 by David. It was written when the Ziphites came and informed Saul: “David is hiding with us.” 204
54:1 O God, deliver me by your name! 205
Vindicate me 206 by your power!
54:2 O God, listen to my prayer!
Pay attention to what I say! 207
54:3 For foreigners 208 attack me; 209
ruthless men, who do not respect God, seek my life. 210 (Selah)
54:4 Look, God is my deliverer! 211
The Lord is among those who support me. 212
54:5 May those who wait to ambush me 213 be repaid for their evil! 214
As a demonstration of your faithfulness, 215 destroy them!
54:6 With a freewill offering I will sacrifice 216 to you!
I will give thanks to your name, O Lord, for it is good!
54:7 Surely 217 he rescues me from all trouble, 218
and I triumph over my enemies. 219
For the music director, to be accompanied by stringed instruments; a well-written song 221 by David.
55:1 Listen, O God, to my prayer!
Do not ignore 222 my appeal for mercy!
55:2 Pay attention to me and answer me!
I am so upset 223 and distressed, 224 I am beside myself, 225
55:3 because of what the enemy says, 226
and because of how the wicked 227 pressure me, 228
for they hurl trouble 229 down upon me 230
and angrily attack me.
55:4 My heart beats violently 231 within me;
the horrors of death overcome me. 232
55:5 Fear and panic overpower me; 233
terror overwhelms 234 me.
55:6 I say, 235 “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 236 and the gale.”
55:9 Confuse them, 237 O Lord!
Frustrate their plans! 238
For I see violence and conflict in the city.
55:10 Day and night they walk around on its walls, 239
while wickedness and destruction 240 are within it.
55:11 Disaster is within it;
violence 241 and deceit do not depart from its public square.
55:12 Indeed, 242 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, 243
or else I could hide from him.
55:13 But it is you, 244 a man like me, 245
my close friend in whom I confided. 246
55:14 We would share personal thoughts with each other; 247
in God’s temple we would walk together among the crowd.
55:15 May death destroy them! 248
May they go down alive into Sheol! 249
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, 250
55:18 He will rescue 253 me and protect me from those who attack me, 254
even though 255 they greatly outnumber me. 256
55:19 God, the one who has reigned as king from long ago,
will hear and humiliate them. 257 (Selah)
They refuse to change,
and do not fear God. 258
55:20 He 259 attacks 260 his friends; 261
he breaks his solemn promises to them. 262
55:21 His words are as smooth as butter, 263
but he harbors animosity in his heart. 264
His words seem softer than oil,
but they are really like sharp swords. 265
55:22 Throw your burden 266 upon the Lord,
and he will sustain you. 267
He will never allow the godly to be upended. 268
55:23 But you, O God, will bring them 269 down to the deep Pit. 270
Violent and deceitful people 271 will not live even half a normal lifespan. 272
But as for me, I trust in you.
Mazmur 74:1-23
KonteksA well-written song 274 by Asaph.
74:1 Why, O God, have you permanently rejected us? 275
Why does your anger burn 276 against the sheep of your pasture?
74:2 Remember your people 277 whom you acquired in ancient times,
whom you rescued 278 so they could be your very own nation, 279
as well as Mount Zion, where you dwell!
74:3 Hurry and look 280 at the permanent ruins,
and all the damage the enemy has done to the temple! 281
74:4 Your enemies roar 282 in the middle of your sanctuary; 283
they set up their battle flags. 284
74:5 They invade like lumberjacks
swinging their axes in a thick forest. 285
74:6 And now 286 they are tearing down 287 all its engravings 288
with axes 289 and crowbars. 290
74:7 They set your sanctuary on fire;
they desecrate your dwelling place by knocking it to the ground. 291
74:8 They say to themselves, 292
“We will oppress all of them.” 293
They burn down all the places where people worship God in the land. 294
74:9 We do not see any signs of God’s presence; 295
there are no longer any prophets 296
and we have no one to tell us how long this will last. 297
74:10 How long, O God, will the adversary hurl insults?
Will the enemy blaspheme your name forever?
74:11 Why do you remain inactive?
Intervene and destroy him! 298
74:12 But God has been my 299 king from ancient times,
performing acts of deliverance on the earth. 300
74:13 You destroyed 301 the sea by your strength;
you shattered the heads of the sea monster 302 in the water.
74:14 You crushed the heads of Leviathan; 303
you fed 304 him to the people who live along the coast. 305
74:15 You broke open the spring and the stream; 306
you dried up perpetually flowing rivers. 307
74:16 You established the cycle of day and night; 308
you put the moon 309 and sun in place. 310
74:17 You set up all the boundaries 311 of the earth;
you created the cycle of summer and winter. 312
74:18 Remember how 313 the enemy hurls insults, O Lord, 314
and how a foolish nation blasphemes your name!
74:19 Do not hand the life of your dove 315 over to a wild animal!
Do not continue to disregard 316 the lives of your oppressed people!
74:20 Remember your covenant promises, 317
for the dark regions of the earth are full of places where violence rules. 318
74:21 Do not let the afflicted be turned back in shame!
Let the oppressed and poor praise your name! 319
74:22 Rise up, O God! Defend your honor! 320
Remember how fools insult you all day long! 321
74:23 Do not disregard 322 what your enemies say, 323
or the unceasing shouts of those who defy you. 324
[42:1] 1 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] 2 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] 3 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] 4 tn Or “pants [with thirst].”
[42:1] 5 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] 6 tn Or “my soul thirsts.”
[42:2] 7 tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.
[42:2] 8 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] 9 tn Heb “My tears have become my food day and night.”
[42:3] 10 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] 11 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] 12 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] 13 tn Heb “Why do you bow down?”
[42:5] 14 sn For poetic effect the psalmist addresses his soul, or inner self.
[42:5] 15 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] 16 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] 17 tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.
[42:6] 18 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] 19 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] 20 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] 21 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] 22 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] 23 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] 24 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] 25 tn Heb “his song [is] with me.”
[42:8] 26 tc A few medieval Hebrew
[42:9] 27 tn The cohortative form indicates the psalmist’s resolve.
[42:9] 28 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] 30 sn Walk around mourning. See Ps 38:6 for a similar idea.
[42:10] 31 tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew
[42:10] 32 sn “Where is your God?” The enemies ask this same question in v. 3.
[42:11] 33 tn Heb “Why do you bow down?”
[42:11] 34 sn For poetic effect the psalmist addresses his soul, or inner self.
[42:11] 35 tn Heb “and why are you in turmoil upon me?”
[42:11] 36 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.
[44:1] 37 sn Psalm 44. The speakers in this psalm (the worshiping community within the nation Israel) were disappointed with God. The psalm begins on a positive note, praising God for leading Israel to past military victories. Verses 1-8 appear to be a song of confidence and petition which the people recited prior to battle. But suddenly the mood changes as the nation laments a recent defeat. The stark contrast between the present and the past only heightens the nation’s confusion. Israel trusted in God for victory, but the Lord rejected them and allowed them to be humiliated in battle. If Israel had been unfaithful to God, their defeat would make sense, but the nation was loyal to the Lord. Comparing the Lord to a careless shepherd, the nation urges God to wake up and to extend his compassion to his suffering people.
[44:1] 38 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 42.
[44:1] 39 tn Heb “with our ears we have heard.”
[44:1] 40 tn Heb “fathers” (also in v. 2; the same Hebrew word may be translated either “fathers” or “ancestors” depending on the context.
[44:1] 41 tn Heb “the work you worked.”
[44:1] 42 tn Heb “in the days of old.” This refers specifically to the days of Joshua, during Israel’s conquest of the land, as vv. 2-3 indicate.
[44:2] 43 tn Heb “you, your hand.”
[44:2] 44 tn Heb “dispossessed nations and planted them.” The third masculine plural pronoun “them” refers to the fathers (v. 1). See Ps 80:8, 15.
[44:2] 45 tn The verb form in the Hebrew text is a Hiphil preterite (without vav [ו] consecutive) from רָעַע (ra’a’, “be evil; be bad”). If retained it apparently means, “you injured; harmed.” Some prefer to derive the verb from רָעַע (“break”; cf. NEB “breaking up the peoples”), in which case the form must be revocalized as Qal (since this verb is unattested in the Hiphil).
[44:2] 47 tn Heb “and you sent them out.” The translation assumes that the third masculine plural pronoun “them” refers to the fathers (v. 1), as in the preceding parallel line. See Ps 80:11, where Israel, likened to a vine, “spreads out” its tendrils to the west and east. Another option is to take the “peoples” as the referent of the pronoun and translate, “and you sent them away,” though this does not provide as tight a parallel with the corresponding line.
[44:3] 48 tn Or “take possession of.”
[44:3] 49 tn Heb “and their arm did not save them.” The “arm” here symbolizes military strength.
[44:3] 50 tn Heb “your right hand.” The
[44:3] 52 tn Heb “light of your face.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).
[44:3] 53 tn Or “favorable toward.”
[44:4] 54 sn The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6) and plural (vv. 1-3, 5, 7-8) in vv. 1-8 may reflect an antiphonal ceremony.
[44:4] 55 tc The LXX assumes a participle here (מְצַוֶּה [mÿtsavveh], “the one who commands/decrees”) which would stand in apposition to “my God.” It is possible that the MT, which has the imperative (צַוֵּה, tsavveh) form, has suffered haplography of the letter mem (ם). Note that the preceding word (אֱלֹהִים, ’elohim) ends in mem. Another option is that the MT is divided in the wrong place; perhaps one could move the final mem from אֱלֹהִים to the beginning of the next word and read מְצַוֶּה אֱלֹהָי (’elohay mÿtsavveh, “[You are my king,] my God, the one who decrees”).
[44:4] tn Or “command.” This may be the Israelites’ petition prior to the battle. See the introductory note to the psalm.
[44:4] 56 tn That is, Israel. See Pss 14:7; 22:23.
[44:5] 58 tn Heb “gore” (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, “you [always] drive back…you [always] trample down.”
[44:5] sn The Hebrew verb translated “drive back” is literally “gore”; the imagery is that of a powerful wild ox that “gores” its enemies and tramples them underfoot.
[44:5] 59 tn Heb “in your name.” The
[44:5] 60 sn The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.
[44:5] 61 tn Heb “those who rise up [against] us.”
[44:7] 62 tn Or “have delivered,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).
[44:7] 63 tn Or “have humiliated,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).
[44:9] 64 tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.
[44:9] 65 tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:10] 66 tn Heb “you caused us to turn backward.”
[44:10] 67 tn Heb “plunder for themselves.” The prepositional phrase לָמוֹ (lamo, “for themselves”) here has the nuance “at their will” or “as they please” (see Ps 80:6).
[44:11] 68 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:12] 69 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:12] 70 tn Heb “for what is not wealth.”
[44:12] 71 tn Heb “you did not multiply their purchase prices.”
[44:13] 72 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:13] 73 tn Heb “an [object of] taunting and [of] mockery to those around us.”
[44:14] 74 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).
[44:14] 75 tn Heb “a proverb,” or “[the subject of] a mocking song.”
[44:14] 76 tn Heb “a shaking of the head among the peoples.” Shaking the head was a derisive gesture (see Jer 18:16; Lam 2:15).
[44:15] 77 tn Heb “all the day my humiliation [is] in front of me.”
[44:15] 78 tn Heb “and the shame of my face covers me.”
[44:16] 79 tn Heb “from the voice of one who ridicules and insults, from the face of an enemy and an avenger.” See Ps 8:2.
[44:17] 80 tn Heb “we have not forgotten you.” To “forget” God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. 20, as well as Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 9:17).Thus the translation “we have not rejected you” has been used.
[44:17] 81 tn Heb “and we did not deal falsely with your covenant.”
[44:18] 82 tn Heb “our heart did not turn backward.” Cf. Ps 78:57.
[44:18] 83 tn Heb “and our steps did [not] turn aside from your path.” The negative particle is understood by ellipsis (see the preceding line). God’s “path” refers to his commands, i.e., the moral pathway he has prescribed for the psalmist. See Pss 17:5; 25:4.
[44:19] 84 tn Heb “yet you have battered us in a place of jackals.”
[44:19] 85 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל+מָוֶת [mavet + tsel]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness” (cf. NIV, NRSV). 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. In Ps 44:19 darkness symbolizes defeat and humiliation.
[44:20] 86 tn Heb “If we had forgotten the name of our God.” To “forget the name” here refers to rejecting the
[44:20] 87 tn Heb “and spread out your hands to another god.” Spreading out the hands was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12-13, 29; Ezra 9:15; Job 11:13; Isa 1:15). In its most fundamental sense זר (“another; foreign; strange”) refers to something that is outside one’s circle, often making association with it inappropriate. A “strange” god is an alien deity, an “outside god” (see L. A. Snijders, TDOT 4:54-55).
[44:21] 88 tn The active participle describes what is characteristically true.
[44:21] 89 tn Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.
[44:22] 90 tn The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (Jeneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).
[44:22] 91 tn Or “regarded as.”
[44:22] 92 tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.
[44:23] 93 sn Wake up! See Ps 35:23.
[44:24] 94 tn Heb “Why do you hide your face?” 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).
[44:24] 96 tn Heb “our oppression and our affliction.”
[44:25] 97 tn Heb “for our being/life sinks down to the dirt, our belly clings to the earth.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.
[44:26] 98 tn Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134.
[45:1] 99 sn Psalm 45. This is a romantic poem celebrating the Davidic king’s marriage to a lovely princess. The psalmist praises the king for his military prowess and commitment to justice, urges the bride to be loyal to the king, and anticipates that the marriage will be blessed with royal offspring.
[45:1] 100 tn Heb “according to lilies.” “Lilies” may be a tune title or musical style, suggestive of romantic love. The imagery of a “lily” appears frequently in the Song of Solomon in a variety of contexts (see 2:1-2, 16; 4:5; 5:13; 6:2-3; 7:2).
[45:1] 101 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 42.
[45:1] 102 tn Heb “[with] a good word.” The “good word” probably refers here to the song that follows.
[45:1] 103 tn Heb “my works [are] for a king.” The plural “works” may here indicate degree, referring to the special musical composition that follows.
[45:1] 104 tn Heb “my tongue [is] a stylus of a skillful scribe.” Words flow from the psalmist’s tongue just as they do from a scribe’s stylus.
[45:2] 105 tn Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of yod-pe (יפ) and should be emended to יָפִיתָ (yafita). See GKC 152 §55.e.
[45:2] 106 tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.
[45:2] 107 tn Or “this demonstrates.” The construction עַל־כֵּן (’al-ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).
[45:2] 108 tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.
[45:3] 109 tn Or “mighty one.”
[45:3] 110 tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.
[45:4] 111 tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.
[45:4] 112 tn Or “for the sake of truth.”
[45:4] 113 tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.
[45:4] 114 tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.
[45:5] 115 tn Heb “your arrows are sharp – peoples beneath you fall – in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement.
[45:6] 116 sn The king’s throne here symbolizes his rule.
[45:6] 117 tn Or “forever and ever.”
[45:6] sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.
[45:6] 118 sn The king’s scepter symbolizes his royal authority.
[45:7] 119 sn To love justice means to actively promote it.
[45:7] 120 sn To hate evil means to actively oppose it.
[45:7] 121 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“
[45:7] 122 sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.
[45:7] 123 sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.
[45:7] 124 tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.
[45:7] sn Verses 6-7 are quoted in Heb 1:8-9, where they are applied to Jesus.
[45:8] 125 tn The words “perfumed with” are supplied in the translation for clarification.
[45:8] 126 tn Heb “the palaces of ivory.” The phrase “palaces of ivory” refers to palaces that had ivory panels and furniture decorated with ivory inlays. Such decoration with ivory was characteristic of a high level of luxury. See 1 Kgs 22:39 and Amos 3:15.
[45:8] 127 tn Heb “from the palaces of ivory stringed instrument[s] make you happy.”
[45:9] 128 tn Heb “daughters of kings.”
[45:9] 129 tn Heb “valuable ones.” The form is feminine plural.
[45:9] 130 tn This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23.
[45:9] 131 tn Heb “a consort stands at your right hand, gold of Ophir.”
[45:9] sn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.
[45:10] 132 tn Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).
[45:10] sn Listen, O princess. The poet now addresses the bride.
[45:10] 133 tn Heb “see and turn your ear.” The verb רָאָה (ra’ah, “see”) is used here of mental observation.
[45:10] 134 tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.
[45:10] 135 tn Heb “and the house of your father.”
[45:11] 136 tn After the preceding imperatives, the jussive verbal form with vav (ו) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.
[45:11] 139 sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.
[45:12] 140 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[45:12] 141 tn Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21-22; Mal 1:9).
[45:13] 142 tn Heb “[the] daughter of a king.”
[45:13] 143 tn Heb “[is] completely glorious.”
[45:13] 144 tc Heb “within, from settings of gold, her clothing.” The Hebrew term פְּנִימָה (pÿnimah, “within”), if retained, would go with the preceding line and perhaps refer to the bride being “within” the palace or her bridal chamber (cf. NIV, NRSV). Since the next two lines refer to her attire (see also v. 9b), it is preferable to emend the form to פְּנִינִיהָּ (“her pearls”) or to פְּנִינִים (“pearls”). The mem (מ) prefixed to “settings” is probably dittographic.
[45:14] 145 tn Heb “virgins after her, her companions, are led to you.” Some emend לָךְ (lakh, “to you”) to לָהּ (lah, “to her,” i.e., the princess), because the princess is now being spoken of in the third person (vv. 13-14a), rather than being addressed directly (as in vv. 10-12). However, the ambiguous suffixed form לָךְ need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16-17, where the second person pronouns are masculine.
[45:15] 146 tn Heb “they are led with joy and happiness, they enter the house of the king.”
[45:16] 147 tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.
[45:16] 148 tn The prefixed verbal form could be taken as jussive and the statement interpreted as a prayer, “May your sons carry on the dynasty of your ancestors!” The next line could then be taken as a relative clause, “[your sons] whom you will make princes throughout the land.”
[45:16] 149 tn Heb “in place of your fathers will be your sons.”
[45:17] 150 tn Heb “I will cause your name to be remembered in every generation and generation.” The cohortative verbal form expresses the poet’s resolve. The king’s “name” stands here for his reputation and character, which the poet praised in vv. 2-7.
[45:17] 151 sn The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise.
[52:1] 152 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
[52:1] 153 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.
[52:1] 154 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”
[52:1] sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).
[52:1] 155 tn Heb “Why do you boast in evil?”
[52:1] 156 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.
[52:2] 157 tn Heb “destruction your tongue devises.”
[52:2] 158 tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.
[52:3] 159 tn Or “deceit more than speaking what is right.”
[52:4] 160 tn Heb “you love all the words of swallowing.” Traditionally בַּלַּע (bala’) has been taken to mean “swallowing” in the sense of “devouring” or “destructive” (see BDB 118 s.v. בָּלַע). HALOT 135 s.v. III *בֶּלַע proposes a homonym here, meaning “confusion.” This would fit the immediate context nicely and provide a close parallel to the following line, which refers to deceptive words.
[52:5] 161 tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.
[52:5] 162 tn Heb “will tear you down forever.”
[52:5] 163 tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.
[52:5] 164 tn Heb “from [your] tent.”
[52:6] 165 tn Heb “and the godly will see and will fear and at him will laugh.”
[52:7] 166 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
[52:7] 167 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).
[52:8] 168 tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security.
[52:8] 169 tn Or “luxuriant, green, leafy.”
[52:8] 170 tn Or, hyperbolically, “forever and ever.”
[52:9] 171 tn Or, hyperbolically, “forever.”
[52:9] 173 tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.
[52:9] 175 tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.
[52:9] 176 tn Heb “for it is good in front of your loyal followers.”
[53:1] 177 sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5-6, and in the use of the divine name. Ps 14 uses “the
[53:1] 178 tn The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.
[53:1] 179 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.
[53:1] 180 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
[53:1] 181 sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
[53:1] 182 tn Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (’alilah, “a deed”) instead of עָוֶל (’aval, “injustice”). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
[53:1] 183 tn Heb “there is none that does good.”
[53:2] 184 sn The picture of the
[53:2] 185 tn Heb “upon the sons of man.”
[53:2] 186 tn Or “acts wisely.” The Hiphil is exhibitive.
[53:2] 187 tn That is, who seeks to have a relationship with God by obeying and worshiping him.
[53:3] 188 tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol) instead of כֻּלּוֹ, and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).
[53:3] 189 tn Heb “together they are corrupt.”
[53:3] 190 tn Heb “there is none that does good.”
[53:4] 191 tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”
[53:4] 192 tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).
[53:5] 193 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (“absolutely”).
[53:5] 194 tn Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.
[53:5] 195 tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7.
[53:5] 196 tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”
[53:5] 197 tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.
[53:6] 198 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[53:6] 199 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[53:6] 200 tn The verb form is jussive.
[53:6] 201 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[54:1] 202 sn Psalm 54. The psalmist asks God for protection against his enemies, confidently affirms that God will vindicate him, and promises to give thanks to God for his saving intervention.
[54:1] 203 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.
[54:1] 204 tn Heb “Is not David hiding with us?”
[54:1] sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion the Ziphites informed Saul that David was hiding in their territory (see 1 Sam 23:19-20).
[54:1] 205 tn God’s “name” refers here to his reputation and revealed character, which would instill fear in the psalmist’s enemies (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:17).
[54:1] 206 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[54:2] 207 tn Heb “to the words of my mouth.”
[54:3] 208 tc Many medieval Hebrew
[54:3] 209 tn Heb “rise against me.”
[54:3] 210 tn Heb “and ruthless ones seek my life, they do not set God in front of them.”
[54:4] 212 tn Or “sustain my life.”
[54:5] 213 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2.
[54:5] 214 tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here.
[54:5] 215 tn Heb “in [or “by”] your faithfulness.”
[54:6] 216 tn The cohortative verbal form expresses the psalmist’s resolve/vow to praise.
[54:7] 217 tn Or “for,” indicating a more specific reason why he will praise the
[54:7] 218 tn The perfects in v. 7 are probably rhetorical, indicating 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 deliverance and his own vindication as if they were occurring or had already occurred.
[54:7] 219 tn Heb “and on my enemies my eyes look.”
[55:1] 220 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] 221 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] 222 tn Heb “hide yourself from.”
[55:2] 223 tn Or “restless” (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude.
[55:2] 224 tn Heb “in my complaint.”
[55:2] 225 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] 226 tn Heb “because of [the] voice of [the] enemy.”
[55:3] 227 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] 228 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] 229 tn Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.
[55:3] 230 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] 231 tn Heb “shakes, trembles.”
[55:4] 232 tn Heb “the terrors of death have fallen on me.”
[55:5] 233 tn Heb “fear and trembling enter into me.”
[55:5] 234 tn Heb “covers.” The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the preceding imperfect.
[55:6] 235 tn The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5.
[55:8] 236 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] 237 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] 238 tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”
[55:10] 239 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] 240 sn Wickedness and destruction. These terms are also closely associated in Ps 7:14.
[55:11] 241 tn Or “injury, harm.”
[55:12] 243 tn Heb “[who] magnifies against me.” See Pss 35:26; 38:16.
[55:13] 244 sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.
[55:13] 245 tn Heb “a man according to my value,” i.e., “a person such as I.”
[55:13] 246 tn Heb “my close friend, one known by me.”
[55:14] 247 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] 248 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] 249 sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.
[55:17] 250 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] 251 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] 252 tn Heb “my voice.”
[55:18] 253 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] 254 tn Heb “he will redeem in peace my life from [those who] draw near to me.”
[55:18] 256 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] 257 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] 258 tn Heb “[the ones] for whom there are no changes, and they do not fear God.”
[55:20] 259 sn He. This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14.
[55:20] 260 tn Heb “stretches out his hand against.”
[55:20] 261 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] 262 tn Heb “he violates his covenant.”
[55:21] 263 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] 264 tn Heb “and war [is in] his heart.”
[55:21] 265 tn Heb “his words are softer than oil, but they are drawn swords.”
[55:22] 266 tn The Hebrew noun occurs only here.
[55:22] 267 tn The pronoun is singular; the psalmist addresses each member of his audience individually.
[55:22] 268 tn Heb “he will never allow swaying for the righteous.”
[55:23] 269 tn The pronominal suffix refers to the psalmist’s enemies (see v. 19).
[55:23] 270 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] 271 tn Heb “men of bloodshed and deceit.”
[55:23] 272 tn Heb “will not divide in half their days.”
[74:1] 273 sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586
[74:1] 274 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.
[74:1] 275 sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.
[74:1] 276 tn Heb “smoke.” The picture is that of a fire that continues to smolder.
[74:2] 277 tn Heb “your assembly,” which pictures God’s people as an assembled community.
[74:2] 278 tn Heb “redeemed.” The verb “redeem” casts God in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).
[74:2] 279 tn Heb “the tribe of your inheritance” (see Jer 10:16; 51:19).
[74:3] 280 tn Heb “lift up your steps to,” which may mean “run, hurry.”
[74:3] 281 tn Heb “everything [the] enemy has damaged in the holy place.”
[74:4] 282 tn This verb is often used of a lion’s roar, so the psalmist may be comparing the enemy to a raging, devouring lion.
[74:4] 283 tn Heb “your meeting place.”
[74:4] 284 tn Heb “they set up their banners [as] banners.” The Hebrew noun אוֹת (’ot, “sign”) here refers to the enemy army’s battle flags and banners (see Num 2:12).
[74:5] 285 tn Heb “it is known like one bringing upwards, in a thicket of wood, axes.” The Babylonian invaders destroyed the woodwork in the temple.
[74:6] 286 tn This is the reading of the Qere (marginal reading). The Kethib (consonantal text) has “and a time.”
[74:6] 287 tn The imperfect verbal form vividly describes the act as underway.
[74:6] 288 tn Heb “its engravings together.”
[74:6] 289 tn This Hebrew noun occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49-50).
[74:6] 290 tn This Hebrew noun occurs only here in the OT. An Akkadian cognate refers to a “pickaxe” (cf. NEB “hatchet and pick”; NIV “axes and hatchets”; NRSV “hatchets and hammers”).
[74:7] 291 tn Heb “to the ground they desecrate the dwelling place of your name.”
[74:8] 292 tn Heb “in their heart.”
[74:8] 293 tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).
[74:8] 294 tn Heb “they burn down all the meeting places of God in the land.”
[74:9] 295 tn Heb “our signs we do not see.” Because of the reference to a prophet in the next line, it is likely that the “signs” in view here include the evidence of God’s presence as typically revealed through the prophets. These could include miraculous acts performed by the prophets (see, for example, Isa 38:7-8) or object lessons which they acted out (see, for example, Isa 20:3).
[74:9] 296 tn Heb “there is not still a prophet.”
[74:9] 297 tn Heb “and [there is] not with us one who knows how long.”
[74:11] 298 tn Heb “Why do you draw back your hand, even your right hand? From the midst of your chest, destroy!” The psalmist pictures God as having placed his right hand (symbolic of activity and strength) inside his robe against his chest. He prays that God would pull his hand out from under his robe and use it to destroy the enemy.
[74:12] 299 tn The psalmist speaks as Israel’s representative here.
[74:12] 300 tn Heb “in the midst of the earth.”
[74:13] 301 tn The derivation and meaning of the Polel verb form פּוֹרַרְתָּ (porarta) are uncertain. The form may be related to an Akkadian cognate meaning “break, shatter,” though the biblical Hebrew cognate of this verb always appears in the Hiphil or Hophal stem. BDB 830 s.v. II פָּרַר suggests a homonym here, meaning “to split; to divide.” A Hitpolel form of a root פָּרַר (parar) appears in Isa 24:19 with the meaning “to shake violently.”
[74:13] 302 tn The Hebrew text has the plural form, “sea monsters” (cf. NRSV “dragons”), but it is likely that an original enclitic mem has been misunderstood as a plural ending. The imagery of the mythological sea monster is utilized here. See the note on “Leviathan” in v. 14.
[74:14] 303 sn You crushed the heads of Leviathan. The imagery of vv. 13-14 originates in West Semitic mythology. The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon [Ugaritic tnn, cognate with Hebrew תַּנִין (tanin), translated “sea monster” in v. 13] vanquished and captured? I did destroy the wriggling [Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן (’aqallaton), translated “squirming” in Isa 27:1] serpent, the tyrant with seven heads” (note the use of the plural “heads” here and in v. 13). (See CTA 3.iii.38-39 in G. R. Driver, Canaanite Myths and Legends, 50.) (2) “For all that you smote Leviathan the slippery [Ugaritic brh, cognate to Hebrew בָּרִחַ (bariakh), translated “fast moving” in Isa 27:1] serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5.i.1-3 in G. R. Driver, Canaanite Myths and Legends, 68.) In the myths Leviathan is a sea creature that symbolizes the destructive water of the sea and, in turn, the forces of chaos that threaten the established order. In the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (see Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the waters of chaos is related to his kingship (see Pss 29:3, 10; 93:3-4). Isa 27:1 applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea. Here in Ps 74:13-14 the primary referent is unclear. The psalmist may be describing God’s creation of the world (note vv. 16-17 and see Ps 89:9-12), when he brought order out of a watery mass, or the exodus (see Isa 51:9-10), when he created Israel by destroying the Egyptians in the waters of the sea.
[74:14] 304 tn The prefixed verbal form is understood as a preterite in this narrational context.
[74:14] 305 sn You fed him to the people. This pictures the fragments of Leviathan’s dead corpse washing up on shore and being devoured by those who find them. If the exodus is in view, then it may allude to the bodies of the dead Egyptians which washed up on the shore of the Red Sea (see Exod 14:30).
[74:15] 306 sn You broke open the spring and the stream. Perhaps this alludes to the way in which God provided water for the Israelites as they traveled in the wilderness following the exodus (see Ps 78:15-16, 20; 105:41).
[74:15] 307 sn Perpetually flowing rivers are rivers that contain water year round, unlike the seasonal streams that flow only during the rainy season. Perhaps the psalmist here alludes to the drying up of the Jordan River when the Israelites entered the land of Canaan under Joshua (see Josh 3-4).
[74:16] 308 tn Heb “To you [is] day, also to you [is] night.”
[74:16] 309 tn Heb “[the] light.” Following the reference to “day and night” and in combination with “sun,” it is likely that the Hebrew term מָאוֹר (ma’or, “light”) refers here to the moon.
[74:16] 310 tn Heb “you established [the] light and [the] sun.”
[74:17] 311 tn This would appear to refer to geographical boundaries, such as mountains, rivers, and seacoasts. However, since the day-night cycle has just been mentioned (v. 16) and the next line speaks of the seasons, it is possible that “boundaries” here refers to the divisions of the seasons. See C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:156.
[74:17] 312 tn Heb “summer and winter, you, you formed them.”
[74:18] 313 tn Heb “remember this.”
[74:18] 314 tn Or “[how] the enemy insults the
[74:19] 315 sn Your dove. The psalmist compares weak and vulnerable Israel to a helpless dove.
[74:19] 316 tn Heb “do not forget forever.”
[74:20] 317 tc Heb “look at the covenant.” The LXX reads “your covenant,” which seems to assume a second person pronominal suffix. The suffix may have been accidentally omitted by haplography. Note that the following word (כִּי) begins with kaf (כ).
[74:20] 318 tn Heb “for the dark places of the earth are full of dwelling places of violence.” The “dark regions” are probably the lands where the people have been exiled (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:157). In some contexts “dark regions” refers to Sheol (Ps 88:6) or to hiding places likened to Sheol (Ps 143:3; Lam 3:6).
[74:21] 319 sn Let the oppressed and poor praise your name! The statement is metonymic. The point is this: May the oppressed be delivered from their enemies! Then they will have ample reason to praise God’s name.
[74:22] 320 tn Or “defend your cause.”
[74:22] 321 tn Heb “remember your reproach from a fool all the day.”
[74:23] 323 tn Heb “the voice of your enemies.”
[74:23] 324 tn Heb “the roar of those who rise up against you, which ascends continually.”
