Mazmur 51:1--72:20
KonteksFor the music director; a psalm of David, written when Nathan the prophet confronted him after David’s affair with Bathsheba. 2
51:1 Have mercy on me, O God, because of 3 your loyal love!
Because of 4 your great compassion, wipe away my rebellious acts! 5
51:2 Wash away my wrongdoing! 6
Cleanse me of my sin! 7
51:3 For I am aware of 8 my rebellious acts;
I am forever conscious of my sin. 9
51:4 Against you – you above all 10 – I have sinned;
I have done what is evil in your sight.
So 11 you are just when you confront me; 12
you are right when you condemn me. 13
51:5 Look, I was guilty of sin from birth,
a sinner the moment my mother conceived me. 14
51:6 Look, 15 you desire 16 integrity in the inner man; 17
you want me to possess wisdom. 18
51:7 Sprinkle me 19 with water 20 and I will be pure; 21
wash me 22 and I will be whiter than snow. 23
51:8 Grant me the ultimate joy of being forgiven! 24
May the bones 25 you crushed rejoice! 26
51:9 Hide your face 27 from my sins!
Wipe away 28 all my guilt!
51:10 Create for me a pure heart, O God! 29
Renew a resolute spirit within me! 30
Do not take your Holy Spirit 32 away from me! 33
51:12 Let me again experience the joy of your deliverance!
Sustain me by giving me the desire to obey! 34
51:13 Then I will teach 35 rebels your merciful ways, 36
and sinners will turn 37 to you.
51:14 Rescue me from the guilt of murder, 38 O God, the God who delivers me!
Then my tongue will shout for joy because of your deliverance. 39
51:15 O Lord, give me the words! 40
Then my mouth will praise you. 41
51:16 Certainly 42 you do not want a sacrifice, or else I would offer it; 43
you do not desire a burnt sacrifice. 44
51:17 The sacrifices God desires are a humble spirit 45 –
O God, a humble and repentant heart 46 you will not reject. 47
51:18 Because you favor Zion, do what is good for her! 48
Fortify 49 the walls of Jerusalem! 50
51:19 Then you will accept 51 the proper sacrifices, burnt sacrifices and whole offerings;
then bulls will be sacrificed 52 on your altar. 53
For the music director; a well-written song 55 by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 56
52:1 Why do you boast about your evil plans, 57 O powerful man?
God’s loyal love protects me all day long! 58
52:2 Your tongue carries out your destructive plans; 59
it is as effective as a sharp razor, O deceiver. 60
52:3 You love evil more than good,
lies more than speaking the truth. 61 (Selah)
52:4 You love to use all the words that destroy, 62
and the tongue that deceives.
52:5 Yet 63 God will make you a permanent heap of ruins. 64
He will scoop you up 65 and remove you from your home; 66
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: 67
52:7 “Look, here is the man who would not make 68 God his protector!
He trusted in his great wealth
and was confident about his plans to destroy others.” 69
52:8 But I 70 am like a flourishing 71 olive tree in the house of God;
I continually 72 trust in God’s loyal love.
52:9 I will continually 73 thank you when 74 you execute judgment; 75
I will rely 76 on you, 77 for your loyal followers know you are good. 78
For the music director; according to the machalath style; 80 a well-written song 81 by David.
53:1 Fools say to themselves, 82 “There is no God.” 83
They sin and commit evil deeds; 84
none of them does what is right. 85
53:2 God looks down from heaven 86 at the human race, 87
to see if there is anyone who is wise 88 and seeks God. 89
they are all morally corrupt. 91
None of them does what is right, 92
not even one!
53:4 All those who behave wickedly 93 do not understand 94 –
those who devour my people as if they were eating bread,
and do not call out to God.
53:5 They are absolutely terrified, 95
even by things that do not normally cause fear. 96
For God annihilates 97 those who attack you. 98
You are able to humiliate them because God has rejected them. 99
53:6 I wish the deliverance 100 of Israel would come from Zion!
When God restores the well-being of his people, 101
may Jacob rejoice, 102
may Israel be happy! 103
For the music director, to be accompanied by stringed instruments; a well-written song 105 by David. It was written when the Ziphites came and informed Saul: “David is hiding with us.” 106
54:1 O God, deliver me by your name! 107
Vindicate me 108 by your power!
54:2 O God, listen to my prayer!
Pay attention to what I say! 109
54:3 For foreigners 110 attack me; 111
ruthless men, who do not respect God, seek my life. 112 (Selah)
54:4 Look, God is my deliverer! 113
The Lord is among those who support me. 114
54:5 May those who wait to ambush me 115 be repaid for their evil! 116
As a demonstration of your faithfulness, 117 destroy them!
54:6 With a freewill offering I will sacrifice 118 to you!
I will give thanks to your name, O Lord, for it is good!
54:7 Surely 119 he rescues me from all trouble, 120
and I triumph over my enemies. 121
For the music director, to be accompanied by stringed instruments; a well-written song 123 by David.
55:1 Listen, O God, to my prayer!
Do not ignore 124 my appeal for mercy!
55:2 Pay attention to me and answer me!
I am so upset 125 and distressed, 126 I am beside myself, 127
55:3 because of what the enemy says, 128
and because of how the wicked 129 pressure me, 130
for they hurl trouble 131 down upon me 132
and angrily attack me.
55:4 My heart beats violently 133 within me;
the horrors of death overcome me. 134
55:5 Fear and panic overpower me; 135
terror overwhelms 136 me.
55:6 I say, 137 “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 138 and the gale.”
55:9 Confuse them, 139 O Lord!
Frustrate their plans! 140
For I see violence and conflict in the city.
55:10 Day and night they walk around on its walls, 141
while wickedness and destruction 142 are within it.
55:11 Disaster is within it;
violence 143 and deceit do not depart from its public square.
55:12 Indeed, 144 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, 145
or else I could hide from him.
55:13 But it is you, 146 a man like me, 147
my close friend in whom I confided. 148
55:14 We would share personal thoughts with each other; 149
in God’s temple we would walk together among the crowd.
55:15 May death destroy them! 150
May they go down alive into Sheol! 151
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, 152
55:18 He will rescue 155 me and protect me from those who attack me, 156
even though 157 they greatly outnumber me. 158
55:19 God, the one who has reigned as king from long ago,
will hear and humiliate them. 159 (Selah)
They refuse to change,
and do not fear God. 160
55:20 He 161 attacks 162 his friends; 163
he breaks his solemn promises to them. 164
55:21 His words are as smooth as butter, 165
but he harbors animosity in his heart. 166
His words seem softer than oil,
but they are really like sharp swords. 167
55:22 Throw your burden 168 upon the Lord,
and he will sustain you. 169
He will never allow the godly to be upended. 170
55:23 But you, O God, will bring them 171 down to the deep Pit. 172
Violent and deceitful people 173 will not live even half a normal lifespan. 174
But as for me, I trust in you.
For the music director; according to the yonath-elem-rechovim style; 176 a prayer 177 of David, written when the Philistines captured him in Gath. 178
56:1 Have mercy on me, O God, for men are attacking me! 179
All day long hostile enemies 180 are tormenting me. 181
56:2 Those who anticipate my defeat 182 attack me all day long.
Indeed, 183 many are fighting against me, O Exalted One. 184
I trust in you.
56:4 In God – I boast in his promise 186 –
in God I trust, I am not afraid.
What can mere men 187 do to me? 188
56:5 All day long they cause me trouble; 189
they make a habit of plotting my demise. 190
56:6 They stalk 191 and lurk; 192
they watch my every step, 193
as 194 they prepare to take my life. 195
56:7 Because they are bent on violence, do not let them escape! 196
In your anger 197 bring down the nations, 198 O God!
56:8 You keep track of my misery. 199
Put my tears in your leather container! 200
Are they not recorded in your scroll? 201
56:9 My enemies will turn back when I cry out to you for help; 202
I know that God is on my side. 203
56:10 In God – I boast in his promise 204 –
in the Lord – I boast in his promise 205 –
56:11 in God I trust, I am not afraid.
What can mere men 206 do to me? 207
56:12 I am obligated to fulfill the vows I made to you, O God; 208
I will give you the thank-offerings you deserve, 209
56:13 when you deliver 210 my life from death.
You keep my feet from stumbling, 211
so that I might serve 212 God as I enjoy life. 213
For the music director; according to the al-tashcheth style; 215 a prayer 216 of David, written when he fled from Saul into the cave. 217
57:1 Have mercy on me, O God! Have mercy on me!
For in you I have taken shelter. 218
In the shadow of your wings 219 I take shelter
until trouble passes.
57:2 I cry out for help to the sovereign God, 220
to the God who vindicates 221 me.
57:3 May he send help from heaven and deliver me 222
from my enemies who hurl insults! 223 (Selah)
May God send his loyal love and faithfulness!
57:4 I am surrounded by lions;
I lie down 224 among those who want to devour me; 225
men whose teeth are spears and arrows,
whose tongues are a sharp sword. 226
57:5 Rise up 227 above the sky, O God!
May your splendor cover the whole earth! 228
57:6 They have prepared a net to trap me; 229
I am discouraged. 230
They have dug a pit for me. 231
They will fall 232 into it! (Selah)
57:7 I am determined, 233 O God! I am determined!
I will sing and praise you!
Awake, O stringed instrument and harp!
I will wake up at dawn! 235
57:9 I will give you thanks before the nations, O Master!
I will sing praises to you before foreigners! 236
57:10 For your loyal love extends beyond the sky, 237
and your faithfulness reaches the clouds.
57:11 Rise up 238 above the sky, O God!
May your splendor cover the whole earth! 239
For the music director; according to the al-tashcheth style; 241 a prayer 242 of David.
58:1 Do you rulers really pronounce just decisions? 243
Do you judge people 244 fairly?
58:2 No! 245 You plan how to do what is unjust; 246
you deal out violence in the earth. 247
58:3 The wicked turn aside from birth; 248
liars go astray as soon as they are born. 249
58:4 Their venom is like that of a snake, 250
like a deaf serpent 251 that does not hear, 252
58:5 that does not respond to 253 the magicians,
or to a skilled snake-charmer.
58:6 O God, break the teeth in their mouths!
Smash the jawbones of the lions, O Lord!
58:7 Let them disappear 254 like water that flows away! 255
Let them wither like grass! 256
58:8 Let them be 257 like a snail that melts away as it moves along! 258
Let them be like 259 stillborn babies 260 that never see the sun!
58:9 Before the kindling is even placed under your pots, 261
he 262 will sweep it away along with both the raw and cooked meat. 263
58:10 The godly 264 will rejoice when they see vengeance carried out;
they will bathe their feet in the blood of the wicked.
58:11 Then 265 observers 266 will say,
“Yes indeed, the godly are rewarded! 267
Yes indeed, there is a God who judges 268 in the earth!”
For the music director; according to the al-tashcheth style; 270 a prayer 271 of David, written when Saul sent men to surround his house and murder him. 272
59:1 Deliver me from my enemies, my God!
Protect me 273 from those who attack me! 274
59:2 Deliver me from evildoers! 275
Rescue me from violent men! 276
59:3 For look, they wait to ambush me; 277
powerful men stalk 278 me,
but not because I have rebelled or sinned, O Lord. 279
59:4 Though I have done nothing wrong, 280 they are anxious to attack. 281
Spring into action and help me! Take notice of me! 282
59:5 You, O Lord God, the invincible warrior, 283 the God of Israel,
rouse yourself and punish 284 all the nations!
Have no mercy on any treacherous evildoers! (Selah)
59:6 They return in the evening;
they growl 285 like a dog
and prowl around outside 286 the city.
59:7 Look, they hurl insults at me
and openly threaten to kill me, 287
for they say, 288
“Who hears?”
59:8 But you, O Lord, laugh in disgust at them; 289
you taunt 290 all the nations.
59:9 You are my source of strength! I will wait for you! 291
For God is my refuge. 292
59:10 The God who loves me will help me; 293
God will enable me to triumph over 294 my enemies. 295
59:11 Do not strike them dead suddenly,
because then my people might forget the lesson. 296
Use your power to make them homeless vagabonds and then bring them down,
O Lord who shields us! 297
59:12 They speak sinful words. 298
So let them be trapped by their own pride
and by the curses and lies they speak!
59:13 Angrily wipe them out! Wipe them out so they vanish!
Let them know that God rules
in Jacob and to the ends of the earth! (Selah)
59:14 They return in the evening;
they growl 299 like a dog
and prowl around outside 300 the city.
59:15 They wander around looking for something to eat;
they refuse to sleep until they are full. 301
59:16 As for me, I will sing about your strength;
I will praise your loyal love in the morning.
For you are my refuge 302
and my place of shelter when I face trouble. 303
59:17 You are my source of strength! I will sing praises to you! 304
For God is my refuge, 305 the God who loves me. 306
For the music director; according to the shushan-eduth style; 308 a prayer 309 of David written to instruct others. 310 It was written when he fought against Aram Naharaim and Aram-Zobah. That was when Joab turned back and struck down 311 12,000 Edomites 312 in the Valley of Salt. 313
60:1 O God, you have rejected us. 314
You suddenly turned on us in your anger. 315
Please restore us! 316
60:2 You made the earth quake; you split it open. 317
Repair its breaches, for it is ready to fall. 318
60:3 You have made your people experience hard times; 319
you have made us drink intoxicating wine. 320
60:4 You have given your loyal followers 321 a rallying flag,
so that they might seek safety from the bow. 322 (Selah)
60:5 Deliver by your power 323 and answer me, 324
so that the ones you love may be safe. 325
60:6 God has spoken in his sanctuary: 326
“I will triumph! I will parcel out Shechem;
the Valley of Succoth I will measure off. 327
60:7 Gilead belongs to me,
as does Manasseh! 328
Ephraim is my helmet, 329
Judah my royal scepter. 330
60:8 Moab is my washbasin. 331
I will make Edom serve me. 332
I will shout in triumph over Philistia.” 333
60:9 Who will lead me into the fortified city?
Who will bring me to Edom? 334
60:10 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
60:11 Give us help against the enemy,
for any help men might offer is futile. 335
60:12 By God’s power we will conquer; 336
he will trample down 337 our enemies.
For the music director; to be played on a stringed instrument; written by David.
61:1 O God, hear my cry for help!
Pay attention to my prayer!
61:2 From the most remote place on earth 339
I call out to you in my despair. 340
Lead me 341 up to an inaccessible rocky summit! 342
61:3 Indeed, 343 you are 344 my shelter,
a strong tower that protects me from the enemy. 345
61:4 I will be a permanent guest in your home; 346
I will find shelter in the protection of your wings. 347 (Selah)
61:5 For you, O God, hear my vows;
you grant me the reward that belongs to your loyal followers. 348
61:6 Give the king long life!
Make his lifetime span several generations! 349
61:7 May he reign 350 forever before God!
Decree that your loyal love and faithfulness should protect him. 351
61:8 Then I will sing praises to your name continually, 352
as I fulfill 353 my vows day after day.
For the music director, Jeduthun; a psalm of David.
62:1 For God alone I patiently wait; 355
he is the one who delivers me. 356
62:2 He alone is my protector 357 and deliverer.
He is my refuge; 358 I will not be upended. 359
62:3 How long will you threaten 360 a man?
All of you are murderers, 361
as dangerous as a leaning wall or an unstable fence. 362
62:4 They 363 spend all their time planning how to bring him 364 down. 365
They love to use deceit; 366
they pronounce blessings with their mouths,
but inwardly they utter curses. 367 (Selah)
62:5 Patiently wait for God alone, my soul! 368
For he is the one who gives me confidence. 369
62:6 He alone is my protector 370 and deliverer.
He is my refuge; 371 I will not be upended. 372
62:7 God delivers me and exalts me;
God is my strong protector and my shelter. 373
62:8 Trust in him at all times, you people!
Pour out your hearts before him! 374
God is our shelter! (Selah)
62:9 Men are nothing but a mere breath;
human beings are unreliable. 375
When they are weighed in the scales,
all of them together are lighter than air. 376
62:10 Do not trust in what you can gain by oppression! 377
Do not put false confidence in what you can gain by robbery! 378
If wealth increases, do not become attached to it! 379
62:11 God has declared one principle;
two principles I have heard: 380
God is strong, 381
62:12 and you, O Lord, demonstrate loyal love. 382
For you repay men for what they do. 383
A psalm of David, written when he was in the Judean wilderness. 385
63:1 O God, you are my God! I long for you! 386
My soul thirsts 387 for you,
my flesh yearns for you,
in a dry and parched 388 land where there is no water.
63:2 Yes, 389 in the sanctuary I have seen you, 390
and witnessed 391 your power and splendor.
63:3 Because 392 experiencing 393 your loyal love is better than life itself,
my lips will praise you.
63:4 For this reason 394 I will praise you while I live;
in your name I will lift up my hands. 395
63:5 As if with choice meat 396 you satisfy my soul. 397
My mouth joyfully praises you, 398
63:6 whenever 399 I remember you on my bed,
and think about you during the nighttime hours.
63:7 For you are my deliverer; 400
under your wings 401 I rejoice.
63:8 My soul 402 pursues you; 403
your right hand upholds me.
63:9 Enemies seek to destroy my life, 404
but they will descend into the depths of the earth. 405
63:10 Each one will be handed over to the sword; 406
their corpses will be eaten by jackals. 407
63:11 But the king 408 will rejoice in God;
everyone who takes oaths in his name 409 will boast,
for the mouths of those who speak lies will be shut up. 410
For the music director; a psalm of David.
64:1 Listen to me, 412 O God, as I offer my lament!
Protect 413 my life from the enemy’s terrifying attacks. 414
64:2 Hide me from the plots of evil men,
from the crowd of evildoers. 415
64:3 They 416 sharpen their tongues like a sword;
they aim their arrow, a slanderous charge, 417
64:4 in order to shoot down the innocent 418 in secluded places.
They shoot at him suddenly and are unafraid of retaliation. 419
64:5 They encourage one another to carry out their evil deed. 420
They plan how to hide 421 snares,
and boast, 422 “Who will see them?” 423
64:6 They devise 424 unjust schemes;
they disguise 425 a well-conceived plot. 426
Man’s inner thoughts cannot be discovered. 427
64:7 But God will shoot 428 at them;
suddenly they will be 429 wounded by an arrow. 430
64:8 Their slander will bring about their demise. 431
All who see them will shudder, 432
64:9 and all people will fear. 433
They will proclaim 434 what God has done,
and reflect on his deeds.
64:10 The godly will rejoice in the Lord
and take shelter in him.
All the morally upright 435 will boast. 436
For the music director; a psalm of David, a song.
65:1 Praise awaits you, 438 O God, in Zion.
Vows made to you are fulfilled.
all people approach you. 440
65:3 Our record of sins overwhelms me, 441
but you forgive 442 our acts of rebellion.
65:4 How blessed 443 is the one whom you choose,
and allow to live in your palace courts. 444
May we be satisfied with the good things of your house –
your holy palace. 445
65:5 You answer our prayers by performing awesome acts of deliverance,
O God, our savior. 446
All the ends of the earth trust in you, 447
as well as those living across the wide seas. 448
65:6 You created the mountains by your power, 449
and demonstrated your strength. 450
65:7 You calm the raging seas 451
and their roaring waves,
as well as the commotion made by the nations. 452
65:8 Even those living in the most remote areas are awestruck by your acts; 453
you cause those living in the east and west to praise you. 454
65:9 You visit the earth and give it rain; 455
you make it rich and fertile 456
with overflowing streams full of water. 457
You provide grain for them, 458
for you prepare the earth to yield its crops. 459
65:10 You saturate 460 its furrows,
and soak 461 its plowed ground. 462
With rain showers you soften its soil, 463
and make its crops grow. 464
65:11 You crown the year with your good blessings, 465
and you leave abundance in your wake. 466
65:12 The pastures in the wilderness glisten with moisture, 467
and the hills are clothed with joy. 468
65:13 The meadows are clothed with sheep,
and the valleys are covered with grain.
They shout joyfully, yes, they sing.
For the music director; a song, a psalm.
66:1 Shout out praise to God, all the earth!
66:2 Sing praises about the majesty of his reputation! 470
Give him the honor he deserves! 471
66:3 Say to God:
“How awesome are your deeds!
Because of your great power your enemies cower in fear 472 before you.
66:4 All the earth worships 473 you
and sings praises to you!
They sing praises to your name!” (Selah)
66:5 Come and witness 474 God’s exploits! 475
His acts on behalf of people are awesome! 476
66:6 He turned the sea into dry land; 477
they passed through the river on foot. 478
Let us rejoice in him there! 479
66:7 He rules 480 by his power forever;
he watches 481 the nations.
Stubborn rebels should not exalt 482 themselves. (Selah)
66:8 Praise 483 our God, you nations!
Loudly proclaim his praise! 484
66:9 He preserves our lives 485
and does not allow our feet to slip.
66:10 For 486 you, O God, tested us;
you purified us like refined silver.
66:11 You led us into a trap; 487
you caused us to suffer. 488
66:12 You allowed men to ride over our heads;
we passed through fire and water,
but you brought us out into a wide open place. 489
66:13 I will enter 490 your temple with burnt sacrifices;
I will fulfill the vows I made to you,
66:14 which my lips uttered
and my mouth spoke when I was in trouble.
66:15 I will offer up to you fattened animals as burnt sacrifices,
along with the smell of sacrificial rams.
I will offer cattle and goats. (Selah)
66:16 Come! Listen, all you who are loyal to God! 491
I will declare what he has done for me.
66:17 I cried out to him for help 492
and praised him with my tongue. 493
66:18 If I had harbored sin in my heart, 494
the Lord would not have listened.
66:19 However, God heard;
he listened to my prayer.
66:20 God deserves praise, 495
for 496 he did not reject my prayer
or abandon his love for me! 497
For the music director; to be accompanied by stringed instruments; a psalm, a song.
67:1 May God show us his favor 499 and bless us! 500
May he smile on us! 501 (Selah)
67:2 Then those living on earth will know what you are like;
all nations will know how you deliver your people. 502
67:3 Let the nations thank you, O God!
Let all the nations thank you! 503
67:4 Let foreigners 504 rejoice and celebrate!
For you execute justice among the nations,
and govern the people living on earth. 505 (Selah)
67:5 Let the nations thank you, O God!
Let all the nations thank you! 506
67:6 The earth yields its crops.
May God, our God, bless us!
Then all the ends of the earth will give him the honor he deserves. 508
For the music director; by David, a psalm, a song.
68:1 God springs into action! 510
His enemies scatter;
his adversaries 511 run from him. 512
68:2 As smoke is driven away by the wind, so you drive them away. 513
As wax melts before fire,
so the wicked are destroyed before God.
68:3 But the godly 514 are happy;
they rejoice before God
and are overcome with joy. 515
68:4 Sing to God! Sing praises to his name!
Exalt the one who rides on the clouds! 516
For the Lord is his name! 517
Rejoice before him!
68:5 He is a father to the fatherless
and an advocate for widows. 518
God rules from his holy palace. 519
68:6 God settles those who have been deserted in their own homes; 520
he frees prisoners and grants them prosperity. 521
But sinful rebels live in the desert. 522
68:7 O God, when you lead your people into battle, 523
when you march through the desert, 524 (Selah)
68:8 the earth shakes,
yes, the heavens pour down rain
before God, the God of Sinai, 525
before God, the God of Israel. 526
68:9 O God, you cause abundant showers to fall 527 on your chosen people. 528
When they 529 are tired, you sustain them, 530
68:10 for you live among them. 531
You sustain the oppressed with your good blessings, O God.
many, many women spread the good news. 533
68:12 Kings leading armies run away – they run away! 534
The lovely lady 535 of the house divides up the loot.
68:13 When 536 you lie down among the sheepfolds, 537
the wings of the dove are covered with silver
and with glittering gold. 538
68:14 When the sovereign judge 539 scatters kings, 540
let it snow 541 on Zalmon!
68:15 The mountain of Bashan 542 is a towering mountain; 543
the mountain of Bashan is a mountain with many peaks. 544
68:16 Why do you look with envy, 545 O mountains 546 with many peaks,
at the mountain where God has decided to live? 547
Indeed 548 the Lord will live there 549 permanently!
68:17 God has countless chariots;
they number in the thousands. 550
The Lord comes from Sinai in holy splendor. 551
you have taken many captives. 553
You receive tribute 554 from 555 men,
including even sinful rebels.
Indeed the Lord God lives there! 556
68:19 The Lord deserves praise! 557
Day after day 558 he carries our burden,
the God who delivers us. (Selah)
68:20 Our God is a God who delivers;
the Lord, the sovereign Lord, can rescue from death. 559
68:21 Indeed God strikes the heads of his enemies,
the hairy foreheads of those who persist in rebellion. 560
68:22 The Lord says,
“I will retrieve them 561 from Bashan,
I will bring them back from the depths of the sea,
68:23 so that your feet may stomp 562 in their blood,
and your dogs may eat their portion of the enemies’ corpses.” 563
68:24 They 564 see your processions, O God –
the processions of my God, my king, who marches along in holy splendor. 565
68:25 Singers walk in front;
musicians follow playing their stringed instruments, 566
in the midst of young women playing tambourines. 567
68:26 In your large assemblies praise God,
the Lord, in the assemblies of Israel! 568
68:27 There is little Benjamin, their ruler, 569
and the princes of Judah in their robes, 570
along with the princes of Zebulun and the princes of Naphtali.
68:28 God has decreed that you will be powerful. 571
O God, you who have acted on our behalf, demonstrate your power,
68:29 as you come out of your temple in Jerusalem! 572
Kings bring tribute to you.
68:30 Sound your battle cry 573 against the wild beast of the reeds, 574
and the nations that assemble like a herd of calves led by bulls! 575
They humble themselves 576 and offer gold and silver as tribute. 577
God 578 scatters 579 the nations that like to do battle.
68:31 They come with red cloth 580 from Egypt,
Ethiopia 581 voluntarily offers tribute 582 to God.
68:32 O kingdoms of the earth, sing to God!
Sing praises to the Lord, (Selah)
68:33 to the one who rides through the sky from ancient times! 583
Look! He thunders loudly. 584
68:34 Acknowledge God’s power, 585
his sovereignty over Israel,
and the power he reveals in the skies! 586
68:35 You are awe-inspiring, O God, as you emerge from your holy temple! 587
It is the God of Israel 588 who gives the people power and strength.
God deserves praise! 589
For the music director; according to the tune of “Lilies;” 591 by David.
69:1 Deliver me, O God,
for the water has reached my neck. 592
69:2 I sink into the deep mire
where there is no solid ground; 593
I am in 594 deep water,
and the current overpowers me.
69:3 I am exhausted from shouting for help;
my throat is sore; 595
my eyes grow tired of looking for my God. 596
69:4 Those who hate me without cause are more numerous than the hairs of my head.
Those who want to destroy me, my enemies for no reason, 597 outnumber me. 598
They make me repay what I did not steal! 599
69:5 O God, you are aware of my foolish sins; 600
my guilt is not hidden from you. 601
69:6 Let none who rely on you be disgraced because of me,
O sovereign Lord and king! 602
Let none who seek you be ashamed because of me,
O God of Israel!
69:7 For I suffer 603 humiliation for your sake 604
and am thoroughly disgraced. 605
69:8 My own brothers treat me like a stranger;
they act as if I were a foreigner. 606
69:9 Certainly 607 zeal for 608 your house 609 consumes me;
I endure the insults of those who insult you. 610
69:10 I weep and refrain from eating food, 611
which causes others to insult me. 612
69:11 I wear sackcloth
and they ridicule me. 613
69:12 Those who sit at the city gate gossip about me;
drunkards mock me in their songs. 614
69:13 O Lord, may you hear my prayer and be favorably disposed to me! 615
O God, because of your great loyal love,
answer me with your faithful deliverance! 616
69:14 Rescue me from the mud! Don’t let me sink!
Deliver me 617 from those who hate me,
from the deep water!
69:15 Don’t let the current overpower me!
Don’t let the deep swallow me up!
Don’t let the pit 618 devour me! 619
69:16 Answer me, O Lord, for your loyal love is good! 620
Because of your great compassion, turn toward me!
69:17 Do not ignore 621 your servant,
for I am in trouble! Answer me right away! 622
69:18 Come near me and redeem me! 623
Because of my enemies, rescue me!
69:19 You know how I am insulted, humiliated and disgraced;
you can see all my enemies. 624
69:20 Their insults are painful 625 and make me lose heart; 626
I look 627 for sympathy, but receive none, 628
for comforters, but find none.
69:21 They put bitter poison 629 into my food,
and to quench my thirst they give me vinegar to drink. 630
69:22 May their dining table become a trap before them!
May it be a snare for that group of friends! 631
69:23 May their eyes be blinded! 632
Make them shake violently! 633
69:24 Pour out your judgment 634 on them!
May your raging anger 635 overtake them!
69:25 May their camp become desolate,
their tents uninhabited! 636
69:26 For they harass 637 the one whom you discipline; 638
they spread the news about the suffering of those whom you punish. 639
69:27 Hold them accountable for all their sins! 640
Do not vindicate them! 641
69:28 May their names be deleted from the scroll of the living! 642
Do not let their names be listed with the godly! 643
69:29 I am oppressed and suffering!
O God, deliver and protect me! 644
69:30 I will sing praises to God’s name! 645
I will magnify him as I give him thanks! 646
69:31 That will please the Lord more than an ox or a bull
with horns and hooves.
69:32 The oppressed look on – let them rejoice!
You who seek God, 647 may you be encouraged! 648
69:33 For the Lord listens to the needy;
he does not despise his captive people. 649
69:34 Let the heavens and the earth praise him,
along with the seas and everything that swims in them!
69:35 For God will deliver Zion
and rebuild the cities of Judah,
and his people 650 will again live in them and possess Zion. 651
69:36 The descendants of his servants will inherit it,
and those who are loyal to him 652 will live in it. 653
For the music director; by David; written to get God’s attention. 655
70:1 O God, please be willing to rescue me! 656
O Lord, hurry and help me! 657
70:2 May those who are trying to take my life
be embarrassed and ashamed! 658
May those who want to harm me
be turned back and ashamed! 659
70:3 May those who say, “Aha! Aha!”
be driven back 660 and disgraced! 661
70:4 May all those who seek you be happy and rejoice in you!
May those who love to experience 662 your deliverance say continually, 663
70:5 I am oppressed and needy! 666
O God, hurry to me! 667
You are my helper and my deliverer!
O Lord, 668 do not delay!
71:1 In you, O Lord, I have taken shelter!
Never let me be humiliated!
71:2 Vindicate me by rescuing me! 670
Listen to me! 671 Deliver me! 672
71:3 Be my protector and refuge, 673
a stronghold where I can be safe! 674
For you are my high ridge 675 and my stronghold.
71:4 My God, rescue me from the power 676 of the wicked,
from the hand of the cruel oppressor!
71:5 For you give me confidence, 677 O Lord;
O Lord, I have trusted in you since I was young. 678
71:6 I have leaned on you since birth; 679
you pulled me 680 from my mother’s womb.
I praise you continually. 681
71:7 Many are appalled when they see me, 682
but you are my secure shelter.
71:8 I praise you constantly
and speak of your splendor all day long. 683
71:9 Do not reject me in my old age! 684
When my strength fails, do not abandon me!
71:10 For my enemies talk about me;
those waiting for a chance to kill me plot my demise. 685
71:11 They say, 686 “God has abandoned him.
Run and seize him, for there is no one who will rescue him!”
71:12 O God, do not remain far away from me!
My God, hurry and help me! 687
71:13 May my accusers be humiliated and defeated!
May those who want to harm me 688 be covered with scorn and disgrace!
71:14 As for me, I will wait continually,
and will continue to praise you. 689
71:15 I will tell about your justice,
and all day long proclaim your salvation, 690
though I cannot fathom its full extent. 691
71:16 I will come and tell about 692 the mighty acts of the sovereign Lord.
I will proclaim your justice – yours alone.
71:17 O God, you have taught me since I was young,
and I am still declaring 693 your amazing deeds.
71:18 Even when I am old and gray, 694
O God, do not abandon me,
until I tell the next generation about your strength,
and those coming after me about your power. 695
71:19 Your justice, O God, extends to the skies above; 696
you have done great things. 697
O God, who can compare to you? 698
71:20 Though you have allowed me to experience much trouble and distress, 699
revive me once again! 700
Bring me up once again 701 from the depths of the earth!
71:21 Raise me to a position of great honor! 702
Turn and comfort me! 703
71:22 I will express my thanks to you with a stringed instrument,
praising 704 your faithfulness, O my God!
I will sing praises to you accompanied by a harp,
O Holy One of Israel! 705
71:23 My lips will shout for joy! Yes, 706 I will sing your praises!
I will praise you when you rescue me! 707
71:24 All day long my tongue will also tell about your justice,
for those who want to harm me 708 will be embarrassed and ashamed. 709
For 711 Solomon.
72:1 O God, grant the king the ability to make just decisions! 712
Grant the king’s son 713 the ability to make fair decisions! 714
72:2 Then he will judge 715 your people fairly,
and your oppressed ones 716 equitably.
72:3 The mountains will bring news of peace to the people,
and the hills will announce justice. 717
72:4 He will defend 718 the oppressed among the people;
he will deliver 719 the children 720 of the poor
and crush the oppressor.
72:5 People will fear 721 you 722 as long as the sun and moon remain in the sky,
for generation after generation. 723
72:6 He 724 will descend like rain on the mown grass, 725
like showers that drench 726 the earth. 727
72:7 During his days the godly will flourish; 728
peace will prevail as long as the moon remains in the sky. 729
72:8 May he rule 730 from sea to sea, 731
and from the Euphrates River 732 to the ends of the earth!
72:9 Before him the coastlands 733 will bow down,
and his enemies will lick the dust. 734
72:10 The kings of Tarshish 735 and the coastlands will offer gifts;
the kings of Sheba 736 and Seba 737 will bring tribute.
72:11 All kings will bow down to him;
all nations will serve him.
72:12 For he will rescue the needy 738 when they cry out for help,
and the oppressed 739 who have no defender.
72:13 He will take pity 740 on the poor and needy;
the lives of the needy he will save.
72:14 From harm and violence he will defend them; 741
he will value their lives. 742
72:15 May he live! 743 May they offer him gold from Sheba! 744
May they continually pray for him!
May they pronounce blessings on him all day long! 745
72:16 May there be 746 an abundance 747 of grain in the earth;
on the tops 748 of the mountains may it 749 sway! 750
May its 751 fruit trees 752 flourish 753 like the forests of Lebanon! 754
May its crops 755 be as abundant 756 as the grass of the earth! 757
72:17 May his fame endure! 758
May his dynasty last as long as the sun remains in the sky! 759
May they use his name when they formulate their blessings! 760
May all nations consider him to be favored by God! 761
72:18 The Lord God, the God of Israel, deserves praise! 762
He alone accomplishes amazing things! 763
72:19 His glorious name deserves praise 764 forevermore!
May his majestic splendor 765 fill the whole earth!
We agree! We agree! 766
72:20 This collection of the prayers of David son of Jesse ends here. 767
[51:1] 1 sn Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586
[51:1] 2 tn Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”
[51:1] 3 tn Or “according to.”
[51:1] 4 tn Or “according to.”
[51:1] 5 tn Traditionally “blot out my transgressions.” Because of the reference to washing and cleansing in the following verse, it is likely that the psalmist is comparing forgiveness to wiping an object clean (note the use of the verb מָחָה (makhah) in the sense of “wipe clean; dry” in 2 Kgs 21:13; Prov 30:20; Isa 25:8). Another option is that the psalmist is comparing forgiveness to erasing or blotting out names from a register (see Exod 32:32-33). In this case one might translate, “erase all record of my rebellious acts.”
[51:2] 6 tn Heb “Thoroughly wash me from my wrongdoing.”
[51:2] 7 sn In vv. 1b-2 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (“rebellious acts,” “wrongdoing,” “sin”), he has done it and stands morally polluted in God’s sight. The same three words appear in Exod 34:7, which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law.
[51:3] 9 tn Heb “and my sin [is] in front of me continually.”
[51:4] 10 tn Heb “only you,” as if the psalmist had sinned exclusively against God and no other. Since the Hebrew verb חָטָא (hata’, “to sin”) is used elsewhere of sinful acts against people (see BDB 306 s.v. 2.a) and David (the presumed author) certainly sinned when he murdered Uriah (2 Sam 12:9), it is likely that the psalmist is overstating the case to suggest that the attack on Uriah was ultimately an attack on God himself. To clarify the point of the hyperbole, the translation uses “especially,” rather than the potentially confusing “only.”
[51:4] 11 tn The Hebrew term לְמַעַן (lÿma’an) normally indicates purpose (“in order that”), but here it introduces a logical consequence of the preceding statement. (Taking the clause as indicating purpose here would yield a theologically preposterous idea – the psalmist purposely sinned so that God’s justice might be vindicated!) For other examples of לְמַעַן indicating result, see 2 Kgs 22:17; Jer 27:15; Amos 2:7, as well as IBHS 638-40 §38.3.
[51:4] 12 tn Heb “when you speak.” In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7-12).
[51:4] 13 tn Heb “when you judge.”
[51:5] 14 tn Heb “Look, in wrongdoing I was brought forth, and in sin my mother conceived me.” The prefixed verbal form in the second line is probably a preterite (without vav [ו] consecutive), stating a simple historical fact. The psalmist is not suggesting that he was conceived through an inappropriate sexual relationship (although the verse has sometimes been understood to mean that, or even that all sexual relationships are sinful). The psalmist’s point is that he has been a sinner from the very moment his personal existence began. By going back beyond the time of birth to the moment of conception, the psalmist makes his point more emphatically in the second line than in the first.
[51:6] 15 sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.
[51:6] 16 tn The perfect is used in a generalizing sense here.
[51:6] 17 tn Heb “in the covered [places],” i.e., in the inner man.
[51:6] 18 tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).
[51:6] sn You want me to possess wisdom. Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill.
[51:7] 19 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:7] 20 tn Heb “cleanse me with hyssop.” “Hyssop” was a small plant (see 1 Kgs 4:33) used to apply water (or blood) in purification rites (see Exod 12:22; Lev 14:4-6, 49-52; Num 19:6-18. The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.
[51:7] 21 tn After the preceding imperfect, the imperfect with vav (ו) conjunctive indicates result.
[51:7] 22 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:7] 23 sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).
[51:8] 24 tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.
[51:8] 25 sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.
[51:8] 26 tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.
[51:9] 27 sn In this context Hide your face from my sins means “Do not hold me accountable for my sins.”
[51:9] 28 tn See the note on the similar expression “wipe away my rebellious acts” in v. 1.
[51:10] 29 sn The heart is viewed here as the seat of the psalmist’s motives and moral character.
[51:10] 30 tn Heb “and a reliable spirit renew in my inner being.”
[51:11] 31 tn Heb “do not cast me away from before you.”
[51:11] 32 sn Your Holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”
[51:11] 33 sn Do not take…away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13-14).
[51:12] 34 tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:13] 35 tn The cohortative expresses the psalmist’s resolve. This may be a vow or promise. If forgiven, the psalmist will “repay” the Lord by declaring God’s mercy and motivating other sinners to repent.
[51:13] 36 tn Heb “your ways.” The word “merciful” is added for clarification. God’s “ways” are sometimes his commands, but in this context, where the teaching of God’s ways motivates repentance (see the next line), it is more likely that God’s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138).
[51:13] 37 tn Or “return,” i.e., in repentance.
[51:14] 38 tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.
[51:14] 39 tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).
[51:15] 40 tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:15] 41 tn Heb “and my mouth will declare your praise.”
[51:16] 42 tn Or “For.” The translation assumes the particle is asseverative (i.e., emphasizing: “certainly”). (Some translations that consider the particle asseverative leave it untranslated.) If taken as causal or explanatory (“for”, cf. NRSV), the verse would explain why the psalmist is pleading for forgiveness, rather than merely offering a sacrifice.
[51:16] 43 tn The translation assumes that the cohortative is used in a hypothetical manner in a formally unmarked conditional sentence, “You do not want a sacrifice, should I offer [it]” (cf. NEB). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortative is part of an apodosis with the protasis being suppressed.)
[51:16] 44 sn You do not desire a burnt sacrifice. The terminology used in v. 16 does not refer to expiatory sacrifices, but to dedication and communion offerings. This is not a categorical denial of the sacrificial system in general or of the importance of such offerings. The psalmist is talking about his specific situation. Dedication and communion offerings have their proper place in worship (see v. 19), but God requires something more fundamental, a repentant and humble attitude (see v. 17), before these offerings can have real meaning.
[51:17] 45 tn Heb “a broken spirit.”
[51:17] 46 tn Heb “a broken and crushed heart.”
[51:18] 48 tn Heb “do what is good for Zion in your favor.”
[51:18] 49 tn Or “Build.” The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:18] 50 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[51:19] 51 tn Or “desire, take delight in.”
[51:19] 52 tn Heb “then they will offer up bulls.” The third plural subject is indefinite.
[51:19] 53 sn Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.
[52:1] 54 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
[52:1] 55 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] 56 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] 57 tn Heb “Why do you boast in evil?”
[52:1] 58 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] 59 tn Heb “destruction your tongue devises.”
[52:2] 60 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] 61 tn Or “deceit more than speaking what is right.”
[52:4] 62 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] 63 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] 64 tn Heb “will tear you down forever.”
[52:5] 65 tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.
[52:5] 66 tn Heb “from [your] tent.”
[52:6] 67 tn Heb “and the godly will see and will fear and at him will laugh.”
[52:7] 68 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] 69 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] 70 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] 71 tn Or “luxuriant, green, leafy.”
[52:8] 72 tn Or, hyperbolically, “forever and ever.”
[52:9] 73 tn Or, hyperbolically, “forever.”
[52:9] 75 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] 77 tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.
[52:9] 78 tn Heb “for it is good in front of your loyal followers.”
[53:1] 79 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] 80 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] 81 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] 82 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] 83 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] 84 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] 85 tn Heb “there is none that does good.”
[53:2] 86 sn The picture of the
[53:2] 87 tn Heb “upon the sons of man.”
[53:2] 88 tn Or “acts wisely.” The Hiphil is exhibitive.
[53:2] 89 tn That is, who seeks to have a relationship with God by obeying and worshiping him.
[53:3] 90 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] 91 tn Heb “together they are corrupt.”
[53:3] 92 tn Heb “there is none that does good.”
[53:4] 93 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] 94 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] 95 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] 96 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] 97 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] 98 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] 99 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] 100 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
[53:6] 101 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
[53:6] 102 tn The verb form is jussive.
[53:6] 103 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
[54:1] 104 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] 105 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] 106 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] 107 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] 108 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[54:2] 109 tn Heb “to the words of my mouth.”
[54:3] 110 tc Many medieval Hebrew
[54:3] 111 tn Heb “rise against me.”
[54:3] 112 tn Heb “and ruthless ones seek my life, they do not set God in front of them.”
[54:4] 114 tn Or “sustain my life.”
[54:5] 115 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2.
[54:5] 116 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] 117 tn Heb “in [or “by”] your faithfulness.”
[54:6] 118 tn The cohortative verbal form expresses the psalmist’s resolve/vow to praise.
[54:7] 119 tn Or “for,” indicating a more specific reason why he will praise the
[54:7] 120 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] 121 tn Heb “and on my enemies my eyes look.”
[55:1] 122 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] 123 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] 124 tn Heb “hide yourself from.”
[55:2] 125 tn Or “restless” (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude.
[55:2] 126 tn Heb “in my complaint.”
[55:2] 127 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] 128 tn Heb “because of [the] voice of [the] enemy.”
[55:3] 129 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] 130 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] 131 tn Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.
[55:3] 132 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] 133 tn Heb “shakes, trembles.”
[55:4] 134 tn Heb “the terrors of death have fallen on me.”
[55:5] 135 tn Heb “fear and trembling enter into me.”
[55:5] 136 tn Heb “covers.” The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the preceding imperfect.
[55:6] 137 tn The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5.
[55:8] 138 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] 139 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] 140 tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”
[55:10] 141 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] 142 sn Wickedness and destruction. These terms are also closely associated in Ps 7:14.
[55:11] 143 tn Or “injury, harm.”
[55:12] 145 tn Heb “[who] magnifies against me.” See Pss 35:26; 38:16.
[55:13] 146 sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.
[55:13] 147 tn Heb “a man according to my value,” i.e., “a person such as I.”
[55:13] 148 tn Heb “my close friend, one known by me.”
[55:14] 149 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] 150 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] 151 sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.
[55:17] 152 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] 153 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] 154 tn Heb “my voice.”
[55:18] 155 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] 156 tn Heb “he will redeem in peace my life from [those who] draw near to me.”
[55:18] 158 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] 159 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] 160 tn Heb “[the ones] for whom there are no changes, and they do not fear God.”
[55:20] 161 sn He. This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14.
[55:20] 162 tn Heb “stretches out his hand against.”
[55:20] 163 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] 164 tn Heb “he violates his covenant.”
[55:21] 165 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] 166 tn Heb “and war [is in] his heart.”
[55:21] 167 tn Heb “his words are softer than oil, but they are drawn swords.”
[55:22] 168 tn The Hebrew noun occurs only here.
[55:22] 169 tn The pronoun is singular; the psalmist addresses each member of his audience individually.
[55:22] 170 tn Heb “he will never allow swaying for the righteous.”
[55:23] 171 tn The pronominal suffix refers to the psalmist’s enemies (see v. 19).
[55:23] 172 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] 173 tn Heb “men of bloodshed and deceit.”
[55:23] 174 tn Heb “will not divide in half their days.”
[56:1] 175 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] 176 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] 177 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] 178 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] 179 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] 180 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] 181 tn The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.
[56:2] 182 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.
[56:2] 184 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] 185 tn Heb “[in] a day.”
[56:4] 186 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] 187 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] 188 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:5] 189 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] 190 tn Heb “against me [are] all their thoughts for harm.”
[56:6] 191 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] 194 tn Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”
[56:6] 195 tn Heb “they wait [for] my life.”
[56:7] 196 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] 197 tn Heb “in anger.” The pronoun “your” is supplied in the translation for clarification.
[56:7] 198 tn Or perhaps “people” in a general sense.
[56:8] 199 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] 200 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] 201 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] 202 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] 203 tn Heb “this I know, that God is for me.”
[56:10] 204 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] 205 tn The phrase “in the
[56:11] 206 tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”
[56:11] 207 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
[56:12] 208 tn Heb “upon me, O God, [are] your vows.”
[56:12] 209 tn Heb “I will repay thank-offerings to you.”
[56:13] 210 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] 211 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] 212 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] 213 tn Heb “in the light of life.” The phrase is used here and in Job 33:30.
[57:1] 214 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] 215 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] 216 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] 217 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] 218 tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
[57:1] 219 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] 220 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] 221 tn Or “avenges in favor of.”
[57:3] 222 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] 223 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] 224 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] 225 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] 226 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] 227 tn Or “be exalted.”
[57:5] 228 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] 229 tn Heb “for my feet.”
[57:6] 230 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] 231 tn Heb “before me.”
[57:6] 232 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] 233 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] 234 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] 235 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] 236 tn Or “the peoples.”
[57:10] 237 tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”
[57:11] 238 tn Or “be exalted.”
[57:11] 239 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.)
[58:1] 240 sn Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.
[58:1] 241 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 57, 59, and 75.
[58:1] 242 tn The precise meaning of the Hebrew word מִכְתָּם (miktam) which also appears in the heading to Pss 16 and 56-57, 59-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[58:1] 243 tn Heb “Really [in] silence, what is right do you speak?” The Hebrew noun אֵלֶם (’elem, “silence”) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees’ failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to אֵלִם (’elim), which in turn is understood as a defectively written form of אֵילִים (’elim, “rulers,” a metaphorical use of אַיִל, ’ayil, “ram”; see Exod 15:15; Ezek 17:13). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of דָּבַר (davar, “speak”) with צֶדֶק (tsedeq, “what is right”) as object means “to speak the truth” (see Ps 52:3; Isa 45:19). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.
[58:1] 244 tn Heb “the sons of mankind.” The translation assumes the phrase is the object of the verb “to judge.” Some take it as a vocative, “Do you judge fairly, O sons of mankind?” (Cf. NASB; see Ezek 20:4; 22:2; 23:36.)
[58:2] 245 tn The particle אַף (’af, “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9).
[58:2] 246 tn Heb “in the heart unjust deeds you do.” The phrase “in the heart” (i.e., “mind”) seems to refer to their plans and motives. The Hebrew noun עַוְלָה (’avlah, “injustice”) is collocated with פָּעַל (pa’al, “do”) here and in Job 36:23 and Ps 119:3. Some emend the plural form עוֹלֹת (’olot, “unjust deeds”; see Ps 64:6) to the singular עָוֶל (’avel, “injustice”; see Job 34:32), taking the final tav (ת) as dittographic (note that the following verbal form begins with tav). Some then understand עָוֶל (’avel, “injustice”) as a genitive modifying “heart” and translate, “with a heart of injustice you act.”
[58:2] 247 tn Heb “in the earth the violence of your hands you weigh out.” The imagery is from the economic realm. The addressees measure out violence, rather than justice, and distribute it like a commodity. This may be ironic, since justice was sometimes viewed as a measuring scale (see Job 31:6).
[58:3] 248 tn Heb “from the womb.”
[58:3] 249 tn Heb “speakers of a lie go astray from the womb.”
[58:4] 250 tn Heb “[there is] venom to them according to the likeness of venom of a snake.”
[58:4] 251 tn Or perhaps “cobra” (cf. NASB, NIV). Other suggested species of snakes are “asp” (NEB) and “adder” (NRSV).
[58:4] 252 tn Heb “[that] stops up its ear.” The apparent Hiphil jussive verbal form should be understood as a Qal imperfect with “i” theme vowel (see GKC 168 §63.n).
[58:5] 253 tn Heb “does not listen to the voice of.”
[58:7] 254 tn Following the imperatival forms in v. 6, the prefixed verbal form is understood as a jussive expressing the psalmist’s wish. Another option is to take the form as an imperfect (indicative) and translate, “they will scatter” (see v. 9). The verb מָאַס (ma’as; which is a homonym of the more common מָאַס, “to refuse, reject”) appears only here and in Job 7:5, where it is used of a festering wound from which fluid runs or flows.
[58:7] 255 tn Heb “like water, they go about for themselves.” The translation assumes that the phrase “they go about for themselves” is an implied relative clause modifying “water.” Another option is to take the clause as independent and parallel to what precedes. In this case the enemies would be the subject and the verb could be taken as jussive, “let them wander about.”
[58:7] 256 tc The syntax of the Hebrew text is difficult and the meaning uncertain. The text reads literally, “he treads his arrows (following the Qere; Kethib has “his arrow”), like they are cut off/dry up.” It is not clear if the verbal root is מָלַל (malal, “circumcise”; BDB 576 s.v. IV מָלַל) or the homonymic מָלַל (“wither”; HALOT 593-94 s.v. I מלל). Since the verb מָלַל (“to wither”) is used of vegetation, it is possible that the noun חָצִיר (khatsir, “grass,” which is visually similar to חִצָּיו, khitsayv, “his arrows”) originally appeared in the text. The translation above assumes that the text originally was כְּמוֹ חָצִיר יִתְמֹלָלוּ(kÿmo khatsir yitmolalu, “like grass let them wither”). If original, it could have been accidentally corrupted to חִצָּיר כְּמוֹ יִתְמֹלָלוּ (“his arrow(s) like they dry up”) with דָּרַךְ (darakh, “to tread”) being added later in an effort to make sense of “his arrow(s).”
[58:8] 257 tn There is no “to be” verb in the Hebrew text at this point, but a jussive tone can be assumed based on vv. 6-7.
[58:8] 258 tn Heb “like a melting snail [that] moves along.” A. Cohen (Psalms [SoBB], 184) explains that the text here alludes “to the popular belief that the slimy trail which the snail leaves in its track is the dissolution of its substance.”
[58:8] 259 tn The words “let them be like” are supplied in the translation for stylistic reasons. The jussive mood is implied from the preceding context, and “like” is understood by ellipsis (see the previous line).
[58:8] 260 tn This rare word also appears in Job 3:16 and Eccles 6:3.
[58:9] 261 tn Heb “before your pots perceive thorns.”
[58:9] 262 tn Apparently God (v. 6) is the subject of the verb here.
[58:9] 263 tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.
[58:10] 264 tn The singular is representative here, as is the singular from “wicked” in the next line.
[58:11] 265 tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.
[58:11] 266 tn Heb “man.” The singular is representative here.
[58:11] 267 tn Heb “surely [there] is fruit for the godly.”
[58:11] 268 tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.
[59:1] 269 sn Psalm 59. The psalmist calls down judgment on his foreign enemies, whom he compares to ravenous wild dogs.
[59:1] 270 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 superscription to Pss 57-58, 75.
[59:1] 271 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.”
[59:1] 272 tn Heb “when Saul sent and they watched his house in order to kill him.”
[59:1] sn According to the superscription, David wrote this psalm on the occasion when Saul sent assassins to surround David’s house and kill him in the morning (see 1 Sam 19:11). However, the psalm itself mentions foreign enemies (vv. 5, 8). Perhaps these references reflect a later adaptation of an original Davidic psalm.
[59:1] 273 tn Or “make me secure”; Heb “set me on high.”
[59:1] 274 tn Heb “from those who raise themselves up [against] me.”
[59:2] 275 tn Heb “from the workers of wickedness.”
[59:2] 276 tn Heb “from men of bloodshed.”
[59:3] 278 tn The Hebrew verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 56:8.
[59:3] 279 sn The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the
[59:4] 280 tn Heb “without sin.”
[59:4] 281 tn Heb “they run and they are determined.”
[59:4] 282 tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”
[59:5] 283 tn Heb “
[59:5] 284 tn Heb “wake up to punish” (see Pss 35:23; 44:23).
[59:6] 285 tn Or “howl”; or “bark.”
[59:6] 286 tn Heb “go around.”
[59:7] 287 tn Heb “look, they gush forth with their mouth, swords [are] in their lips.”
[59:7] 288 tn The words “for they say” are supplied in the translation for clarification. The following question (“Who hears?”) is spoken by the psalmist’s enemies, who are confident that no one else can hear their threats against the psalmist. They are aggressive because they feel the psalmist is vulnerable and has no one to help him.
[59:8] 289 sn Laugh in disgust. See Pss 2:4; 37:13.
[59:8] 290 tn Or “scoff at”; or “deride”; or “mock” (see Ps 2:4).
[59:9] 291 tc Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength” (see v. 17). Some also emend אֶשְׁמֹרָה (’eshmorah, “I will watch”) to אֱזַמֵּרָה (’ezammerah, “I will sing praises [to you]”) See v. 17.
[59:9] 292 tn Or “my elevated place” (see Ps 18:2).
[59:10] 293 tn Heb “the God of my [Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.”
[59:10] 294 tn Heb “will cause me to look upon.”
[59:10] 295 tn Heb “those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 56:2.
[59:11] 296 tn Heb “do not kill them, lest my people forget.”
[59:11] sn My people might forget the lesson. Swift, sudden destruction might be quickly forgotten. The psalmist wants God’s judgment to be prolonged so that it might be a continual reminder of divine justice.
[59:11] 297 tn Heb “make them roam around by your strength and bring them down, O our shield, the Lord.”
[59:12] 298 tn Heb “the sin of their mouth [is] the word of their lips.”
[59:14] 299 tn Or “howl”; or “bark.”
[59:14] 300 tn Heb “go around.”
[59:15] 301 tn Heb “if they are not full, they stay through the night.”
[59:16] 302 tn Or “my elevated place” (see Ps 18:2).
[59:16] 303 tn Heb “and my shelter in the day of my distress.”
[59:17] 304 tn Heb “my strength, to you I will sing praises.”
[59:17] 305 tn Or “my elevated place” (see Ps 18:2).
[59:17] 306 tn Heb “the God of my loyal love.”
[60:1] 307 sn Psalm 60. The psalmist grieves over Israel’s humiliation, but in response to God’s assuring word, he asks for divine help in battle and expresses his confidence in victory.
[60:1] 308 tn The Hebrew expression means “lily of the testimony.” It may refer to a particular music style or to a tune title.
[60:1] 309 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-59, is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
[60:1] 311 tn In Josh 8:21 and Judg 20:48 the two verbs “turn back” and “strike down” are also juxtaposed. There they refer to a military counter-attack.
[60:1] 312 tn Heb “12,000 of Edom.” Perhaps one should read אֲרַם (’aram, “Aram”) here rather than אֱדוֹם (’edom, “Edom”).
[60:1] 313 sn The heading apparently refers to the military campaign recorded in 2 Sam 10 and 1 Chr 19.
[60:1] 314 sn You have rejected us. See Pss 43:2; 44:9, 23.
[60:1] 315 tn Heb “you broke out upon us, you were angry.”
[60:1] 316 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
[60:2] 317 tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.
[60:2] sn You made the earth quake; you split it open. The psalmist uses the imagery of an earthquake to describe the nation’s defeat.
[60:2] 318 sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.
[60:3] 319 tn Heb “you have caused your people to see [what is] hard.”
[60:3] 320 tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.
[60:4] 321 tn Heb “those who fear you.”
[60:4] 322 tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosht, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”
[60:5] 323 tn Heb “right hand.”
[60:5] 324 tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”
[60:5] 325 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”
[60:6] 326 tn Heb “in his holy place.”
[60:6] 327 sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.
[60:7] 328 sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
[60:7] 329 tn Heb “the protection of my head.”
[60:7] sn Ephraim, named after one of Joseph’s sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.
[60:7] 330 sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.
[60:8] 331 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.
[60:8] 332 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
[60:8] 333 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.
[60:9] 334 sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).
[60:11] 335 tn Heb “and futile [is] the deliverance of man.”
[60:12] 336 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).
[60:12] 337 sn Trample down. On this expression see Ps 44:5.
[61:1] 338 sn Psalm 61. The psalmist cries out for help and expresses his confidence that God will protect him.
[61:2] 339 tn Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).
[61:2] 340 tn Heb “while my heart faints.”
[61:2] 341 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
[61:2] 342 tn Heb “on to a rocky summit [that] is higher than I.”
[61:3] 345 tn Heb “a strong tower from the face of an enemy.”
[61:4] 346 tn Heb “I will live as a resident alien in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV).
[61:4] 347 sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.
[61:5] 348 tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).
[61:6] 349 tn Heb “days upon days of the king add, his years like generation and generation.”
[61:6] sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.
[61:7] 350 tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.
[61:7] 351 tn Heb “loyal love and faithfulness appoint, let them protect him.”
[61:8] 353 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[62:1] 354 sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.
[62:1] 355 tn Heb “only for God [is] there silence [to] my soul.”
[62:1] 356 tn Heb “from him [is] my deliverance.”
[62:2] 357 tn Heb “my high rocky summit.”
[62:2] 358 tn Or “my elevated place” (see Ps 18:2).
[62:2] 359 tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”
[62:3] 360 tn The verb form is plural; the psalmist addresses his enemies. The verb הוּת occurs only here in the OT. An Arabic cognate means “shout at.”
[62:3] 361 tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.
[62:3] 362 tn Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).
[62:4] 363 tn That is, the psalmist’s enemies addressed in the previous verse.
[62:4] 364 tn That is, the generic “man” referred to in the previous verse.
[62:4] 365 tn Heb “only from his lofty place [or perhaps, “dignity”] they plan to drive [him] away.”
[62:4] 366 tn Heb “they delight [in] a lie.”
[62:4] 367 sn The enemies use deceit to bring down their victim. They make him think they are his friends by pronouncing blessings upon him, but inwardly they desire his demise.
[62:5] 368 tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.
[62:5] 369 tn Heb “for from him [is] my hope.”
[62:6] 370 tn Heb “my high rocky summit.”
[62:6] 371 tn Or “my elevated place” (see Ps 18:2).
[62:6] 372 sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.
[62:7] 373 tn Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”
[62:8] 374 tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).
[62:9] 375 tn Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2. Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם (bÿney ’adam) referring to the lower classes and בְּנֵי אִישׁ (bÿney ’ish) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.
[62:9] 376 tn The noun הֶבֶל (hevel), translated “a breath” earlier in the verse, appears again here.
[62:10] 377 tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.
[62:10] 378 tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.
[62:10] 379 tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”
[62:11] 380 tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).
[62:11] 381 tn Heb “that strength [belongs] to God.”
[62:12] 382 tn Heb “and to you, O Master, [is] loyal love.”
[62:12] 383 tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”
[62:12] sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people.
[63:1] 384 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] 385 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] 386 tn Or “I will seek you.”
[63:1] 388 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] 389 tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).
[63:2] 390 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] 391 tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[63:3] 392 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] 393 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] 394 tn Or perhaps “then.”
[63:4] 395 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] 396 tn Heb “like fat and fatness.”
[63:5] 398 tn Heb “and [with] lips of joy my mouth praises.”
[63:6] 399 tn The Hebrew term אִם (’im) is used here in the sense of “when; whenever,” as in Ps 78:34.
[63:7] 400 tn Or “[source of] help.”
[63:7] 401 tn Heb “in the shadow of your wings.”
[63:8] 402 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] 403 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] 404 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] 405 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] 406 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] 407 tn Heb “they will be [the] portion of jackals”; traditionally, “of foxes.”
[63:11] 408 sn The psalmist probably refers to himself in the third person here.
[63:11] 409 tn Heb “who swears [an oath] by him.”
[63:11] 410 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.
[64:1] 411 sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.
[64:1] 413 tn The imperfect verbal form is used here to express the psalmist’s request.
[64:1] 414 tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.
[64:2] 415 tn Heb “workers of wickedness.”
[64:3] 416 tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.
[64:3] 417 tn Heb “a bitter word.”
[64:4] 418 tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.
[64:4] 419 tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.
[64:5] 420 tn Heb “they give strength to themselves, an evil matter [or “word”].”
[64:5] 421 tn Heb “they report about hiding.”
[64:5] 423 tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).
[64:6] 424 tn Heb “search out, examine,” which here means (by metonymy) “devise.”
[64:6] 425 tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew
[64:6] 426 tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.
[64:6] 427 tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.
[64:7] 428 tn The prefixed verb with vav (ו) consecutive is normally used in narrative contexts to describe completed past actions. It is possible that the conclusion to the psalm (vv. 7-10) was added to the lament after God’s judgment of the wicked in response to the psalmist’s lament (vv. 1-6). The translation assumes that these verses are anticipatory and express the psalmist’s confidence that God would eventually judge the wicked. The psalmist uses a narrative style as a rhetorical device to emphasize his certitude. See GKC 329-30 §111.w.
[64:7] 429 tn The perfect verbal form here expresses the psalmist’s certitude about the coming demise of the wicked.
[64:7] 430 tn The translation follows the traditional accentuation of the MT. Another option is to translate, “But God will shoot them down with an arrow, suddenly they will be wounded” (cf. NIV, NRSV).
[64:8] 431 tc The MT reads literally, “and they caused him to stumble, upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (’al) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemo ’aley lÿshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed.
[64:8] 432 tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.
[64:9] 433 tc Many medieval Hebrew
[64:9] 434 tn Heb “the work of God,” referring to the judgment described in v. 7.
[64:10] 435 tn Heb “upright in heart.”
[64:10] 436 tn That is, about the
[65:1] 437 sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.
[65:1] 438 tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”
[65:2] 439 tn Heb “O one who hears prayer.”
[65:2] 440 tn Heb “to you all flesh comes.”
[65:3] 441 tn Heb “the records of sins are too strong for me.”
[65:3] 442 tn Or “make atonement for.”
[65:4] 443 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[65:4] 444 tn Heb “[whom] you bring near [so that] he might live [in] your courts.”
[65:5] 446 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”
[65:5] 447 tn Heb “a source of confidence [for] all the ends of the earth.”
[65:5] sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.
[65:5] 448 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.
[65:6] 449 tn Heb “[the] one who establishes [the] mountains by his power.”
[65:6] 450 tn Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”
[65:7] 451 tn Heb “the roar of the seas.”
[65:7] 452 sn The raging seas…the commotion made by the nations. The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6; Isa 17:12).
[65:8] 453 tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth.
[65:8] 454 tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.
[65:9] 455 tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”
[65:9] 456 tn Heb “you greatly enrich it.”
[65:9] 457 tn Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).
[65:9] 458 tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.
[65:9] 459 tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.
[65:10] 460 tn Heb “saturating” [the form is an infinitive absolute].
[65:10] 461 tn Heb “flatten, cause to sink.”
[65:10] 462 tn Heb “trenches,” or “furrows.”
[65:10] 463 tn Heb “soften it,” that is, the earth.
[65:10] 464 tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.
[65:11] 465 tn Heb “your good,” which refers here to agricultural blessings.
[65:11] 466 tn Heb “and your paths drip with abundance.”
[65:12] 468 tn That is, with rich vegetation that brings joy to those who see it.
[66:1] 469 sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis.
[66:2] 470 tn Heb “his name,” which here stands metonymically for God’s reputation.
[66:2] 471 tn Heb “make honorable his praise.”
[66:3] 472 tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).
[66:4] 473 tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).
[66:5] 475 tn Or “acts” (see Ps 46:8).
[66:5] 476 tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”
[66:6] 477 sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).
[66:6] 478 tn Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר (nahad) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).
[66:6] 479 tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).
[66:7] 480 tn Heb “[the] one who rules.”
[66:7] 481 tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.
[66:7] 482 tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.
[66:8] 483 tn Heb “bless,” in the sense of declaring “God to be the source of…special power” (see HALOT 160 s.v. II ברך pi).
[66:8] 484 tn Heb “cause the voice of his praise to be heard.”
[66:9] 485 tn Heb “the one who places our soul in life.”
[66:11] 487 tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.
[66:11] 488 tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (mu’aqah, “suffering”) occurs only here in the OT.
[66:12] 489 tc The MT reads רְוָיָה (“saturation”) but this should be emended to רְוָחָה (rÿvakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).
[66:13] 490 sn Here the psalmist switches to the singular; he speaks as the representative of the nation.
[66:16] 491 tn Heb “all of the fearers of God.”
[66:17] 492 tn Heb “to him [with] my mouth I called.”
[66:17] 493 tn Heb “and he was extolled under my tongue.” The form רוֹמַם (romam) appears to be a polal (passive) participle from רוּם (rum, “be exalted”), but many prefer to read רוֹמָם, “high praise [was under my tongue]” (cf. NEB). See BDB 928 s.v. רוֹמָם.
[66:18] 494 tn Heb “sin if I had seen in my heart.”
[66:20] 495 tn Heb “blessed [be] God.”
[66:20] 496 tn Or “who.” In a blessing formula after בָּרוּךְ (barukh, “blessed be”) the form אֲשֶׁר (’asher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.
[66:20] 497 tn Heb “did not turn aside my prayer and his loyal love with me.”
[67:1] 498 sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.
[67:1] 499 tn Or “have mercy on us.”
[67:1] 500 tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (ya’er) in the next line.
[67:1] 501 tn Heb “may he cause his face to shine with us.”
[67:2] 502 tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.
[67:3] 503 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.
[67:4] 505 tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).
[67:5] 506 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in v. 5 are understood as jussives in this call to praise.
[67:7] 507 tn The prefixed verb forms in vv. 6b-7a are understood as jussives.
[67:7] 508 tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”
[68:1] 509 sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.
[68:1] 510 tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.
[68:1] 511 tn Heb “those who hate him.”
[68:1] 512 sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action,
[68:2] 513 tn Heb “as smoke is scattered, you scatter [them].”
[68:3] 514 tn By placing the subject first the psalmist highlights the contrast between God’s ecstatic people and his defeated enemies (vv. 1-2).
[68:3] 515 tn Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, let them rejoice before God, and let them be happy with joy!” (Cf. NASB, NIV, NRSV; note the call to praise in v. 4.)
[68:4] 516 tn Traditionally the Hebrew term עֲרָבוֹת (’aravot) is taken as “steppe-lands” (often rendered “deserts”), but here the form is probably a homonym meaning “clouds.” Verse 33, which depicts God as the one who “rides on the sky” strongly favors this (see as well Deut 33:26), as does the reference in v. 9 to God as the source of rain. The term עֲרָבָה (’aravah, “cloud”) is cognate with Akkadian urpatu/erpetu and with Ugaritic ’rpt. The phrase rkb ’rpt (“one who rides on the clouds”) appears in Ugaritic mythological texts as an epithet of the storm god Baal. The nonphonemic interchange of the bilabial consonants b and p is attested elsewhere in roots common to Hebrew and Ugaritic, though the phenomenon is relatively rare.
[68:4] 517 tc Heb “in the
[68:5] 518 sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by the fatherless and widows.
[68:5] 519 tn Heb “God [is] in his holy dwelling place.” He occupies his throne and carries out his royal responsibilities.
[68:6] 520 tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.
[68:6] 521 tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.
[68:6] 522 tn Or “in a parched [land].”
[68:6] sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.
[68:7] 523 tn Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24).
[68:7] 524 sn When you march through the desert. Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the desert. Another option is that v. 7, like v. 8, echoes Judg 5:4, which describes how the God of Sinai marched across the desert regions to do battle with Sisera and his Canaanite army.
[68:8] 525 tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the
[68:8] 526 sn The language of vv. 7-8 is reminiscent of Judg 5:4-5, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see Hab 3.)
[68:9] 527 tn The verb נוּף (nuf, “cause rain to fall”) is a homonym of the more common נוּף (“brandish”).
[68:9] 528 tn Heb “[on] your inheritance.” This refers to Israel as God’s specially chosen people (see Pss 28:9; 33:12; 74:2; 78:62, 71; 79:1; 94:5, 14; 106:40). Some take “your inheritance” with what follows, but the vav (ו) prefixed to the following word (note וְנִלְאָה, vÿnil’ah) makes this syntactically unlikely.
[68:9] 529 tn Heb “it [is],” referring to God’s “inheritance.”
[68:9] 530 tn Heb “it,” referring to God’s “inheritance.”
[68:10] 531 tn The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in this context. Some suggest that חָיָּה (khayah) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” (HALOT 310 s.v. III *הַיָּה). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ (yashvu-vah, “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”
[68:11] 532 tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.
[68:11] 533 tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).
[68:12] 534 tn The verbal repetition draws attention to the statement.
[68:12] 535 tn The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house” makes no sense here. The translation assumes that the form is an alternative or corruption of נצוה (“beautiful woman”). A reference to a woman would be appropriate in light of v. 11b.
[68:13] 537 tn The meaning of the Hebrew word translated “sheepfolds” is uncertain. There may be an echo of Judg 5:16 here.
[68:13] 538 tn Heb “and her pinions with the yellow of gold.”
[68:13] sn The point of the imagery of v. 13 is not certain, though the reference to silver and gold appears to be positive. Both would be part of the loot carried away from battle (see v. 12b).
[68:14] 539 tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.
[68:14] 540 tn The Hebrew text adds “in it.” The third feminine singular pronominal suffix may refer back to God’s community/dwelling place (v. 10).
[68:14] 541 tn The verb form appears to be a Hiphil jussive from שָׁלַג (shalag), which is usually understood as a denominative verb from שֶׁלֶג (sheleg, “snow”) with an indefinite subject. The form could be taken as a preterite, in which case one might translate, “when the sovereign judge scattered kings, it snowed on Zalmon” (cf. NIV, NRSV). The point of the image is unclear. Perhaps “snow” suggests fertility and blessing (see v. 9 and Isa 55:10), or the image of a snow-capped mountain suggests grandeur.
[68:14] sn Zalmon was apparently a mountain in the region, perhaps the one mentioned in Judg 9:46 as being in the vicinity of Shechem.
[68:15] 542 sn The mountain of Bashan probably refers to Mount Hermon.
[68:15] 543 tn Heb “a mountain of God.” The divine name is probably used here in a superlative sense to depict a very high mountain (“a mountain fit for God,” as it were). Cf. NIV “are majestic mountains”; NRSV “O mighty mountain.”
[68:15] 544 tn The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. גַּבְנוֹן suggests “many-peaked,” while BDB 148 s.v. גַּבְנִן suggests “rounded summit.”
[68:16] 545 tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).
[68:16] 546 tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.
[68:16] 547 tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.
[68:16] 548 tn The Hebrew particle אַף (’af) has an emphasizing function here.
[68:16] 549 tn The word “there” is supplied in the translation for clarification.
[68:17] 550 tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shin’an), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (sha’anan, “at ease”) and be translated here “held in reserve.”
[68:17] 551 tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’adonay ba’ missinay; see BHS note b-b and Deut 33:2).
[68:18] 552 tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.
[68:18] 553 tn Heb “you have taken captives captive.”
[68:18] 556 tn Heb “so that the
[68:19] 557 tn Heb “blessed [be] the Lord.”
[68:19] 558 tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.
[68:20] 559 tn Heb “and to the
[68:21] 560 tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.
[68:22] 561 tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.
[68:23] 562 tc Some (e.g. NRSV) prefer to emend מָחַץ (makhats, “smash; stomp”; see v. 21) to רָחַץ (rakhats, “bathe”; see Ps 58:10).
[68:23] 563 tn Heb “[and] the tongue of your dogs from [the] enemies [may eat] its portion.”
[68:24] 564 tn The subject is probably indefinite, referring to bystanders in general who witness the procession.
[68:24] 565 tn The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.
[68:25] 566 tn Heb “after [are] the stringed instrument players.”
[68:25] 567 sn To celebrate a military victory, women would play tambourines (see Exod 15:20; Judg 11:34; 1 Sam 18:6).
[68:26] 568 tn Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּמִקְרָאֵי (bÿmiqra’ey, “in the assemblies of [Israel]”).
[68:27] 569 sn Little Benjamin, their ruler. This may allude to the fact that Israel’s first king, Saul, was from the tribe of Benjamin.
[68:27] 570 tc The MT reads רִגְמָתָם (rigmatam), which many derive from רָגַם (ragam, “to kill by stoning”) and translates, “[in] their heaps,” that is, in large numbers.
[68:28] 571 tn Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26).
[68:29] 572 tn Heb “Be strong, O God, [you] who have acted for us, from your temple in Jerusalem.”
[68:29] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[68:30] 573 tn The Hebrew verb גָּעַר (ga’ar) is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts such as Ps 68 this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
[68:30] 574 sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.
[68:30] 575 tn Heb “an assembly of bulls, with calves of the nations.”
[68:30] 576 tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.
[68:30] 577 tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).
[68:30] 578 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[68:30] 579 tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).
[68:31] 580 tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).
[68:31] 582 tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).
[68:33] 583 tc Heb “to the one who rides through the skies of skies of ancient times.” If the MT is retained, one might translate, “to the one who rides through the ancient skies.” (שְׁמֵי [shÿmey, “skies of”] may be accidentally repeated.) The present translation assumes an emendation to בַּשָּׁמַיִם מִקֶּדֶם (bashamayim miqqedem, “[to the one who rides] through the sky from ancient times”), that is, God has been revealing his power through the storm since ancient times.
[68:33] 584 tn Heb “he gives his voice a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv. 8-9, as well as Deut 33:26).
[68:34] 585 tn Heb “give strength to God.”
[68:34] 586 sn The language of v. 34 echoes that of Deut 33:26.
[68:35] 587 tn Heb “awesome [is] God from his holy places.” The plural of מִקְדָּשׁ (miqdash, “holy places”) perhaps refers to the temple precincts (see Ps 73:17; Jer 51:51).
[68:35] 588 tn Heb “the God of Israel, he.”
[68:35] 589 tn Heb “blessed [be] God.”
[69:1] 590 sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.
[69:1] 591 tn Heb “according to lilies.” See the superscription to Ps 45.
[69:1] 592 tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.
[69:2] 593 tn Heb “and there is no place to stand.”
[69:2] 594 tn Heb “have entered.”
[69:3] 595 tn Or perhaps “raw”; Heb “burned; enflamed.”
[69:3] 596 tn Heb “my eyes fail from waiting for my God.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision.
[69:4] 597 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19).
[69:4] 598 tn The Hebrew verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב (ravav, “be many”).
[69:4] 599 tn Heb “that which I did not steal, then I restore.” Apparently אָז (’az, “then”) is used here to emphasize the verb that follows.
[69:4] sn They make me repay what I did not steal. The psalmist’s enemies falsely accuse him and hold him accountable for alleged crimes he did not even commit.
[69:5] 600 tn Heb “you know my foolishness.”
[69:5] 601 sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim.
[69:6] 602 tn Heb “O Master,
[69:7] 603 tn Heb “carry, bear.”
[69:7] 604 tn Heb “on account of you.”
[69:7] 605 tn Heb “and shame covers my face.”
[69:8] 606 tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”
[69:9] 607 tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.
[69:9] 608 tn Or “devotion to.”
[69:9] 609 sn God’s house, the temple, here represents by metonymy God himself.
[69:9] 610 tn Heb “the insults of those who insult you fall upon me.”
[69:9] sn Jn 2:17 applies the first half of this verse to Jesus’ ministry in the context of John’s account of Jesus cleansing the temple.
[69:10] 611 sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.
[69:10] 612 tn Heb “and it becomes insults to me.”
[69:11] 613 tn Heb “and I am an object of ridicule to them.”
[69:12] 614 tn Heb “the mocking songs of the drinkers of beer.”
[69:13] 615 tn Heb “as for me, [may] my prayer be to you, O
[69:13] 616 tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”
[69:14] 617 tn Heb “let me be delivered.”
[69:15] 618 tn Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23).
[69:15] 619 tn Heb “do not let the well close its mouth upon me.”
[69:16] 620 tn Or “pleasant”; or “desirable.”
[69:17] 621 tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[69:18] 623 tn Heb “come near my life and redeem it.” The verb “redeem” casts the
[69:19] 624 tn Heb “before you [are] all my enemies.”
[69:20] 625 tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.
[69:20] 626 tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (va’e’onshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.
[69:20] 628 tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.
[69:21] 629 tn According to BDB 912 s.v. II רֹאשׁ the term can mean “a bitter and poisonous plant.”
[69:21] 630 sn John 19:28-30 appears to understand Jesus’ experience on the cross as a fulfillment of this passage (or Ps 22:15). See the study note on the word “thirsty” in John 19:28.
[69:22] 631 tc Heb “and to the friends for a snare.” The plural of שָׁלוֹם (shalom, “peace”) is used in Ps 55:20 of one’s “friends.” If the reading of the MT is retained here, the term depicts the psalmist’s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as וּלְשִׁלּוּמִים (ulÿshillumim, “and for retribution”). In this case the noun stands parallel to פַּח (pakh, “trap”) and מוֹקֵשׁ (moqesh, “snare”), and one might translate, “may their dining table become a trap before them, [a means of] retribution and a snare” (cf. NIV).
[69:23] 632 tn Heb “may their eyes be darkened from seeing.”
[69:23] 633 tn Heb “make their hips shake continually.”
[69:24] 634 tn Heb “anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger.
[69:24] 635 tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. 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.
[69:25] 636 tn Heb “in their tents may there not be one who dwells.”
[69:25] sn In Acts 1:20 Peter applies the language of this verse to Judas’ experience. By changing the pronouns from plural to singular, he is able to apply the ancient curse, pronounced against the psalmist’s enemies, to Judas in particular.
[69:26] 637 tn Or “persecute”; Heb “chase.”
[69:26] 638 tn Heb “for you, the one whom you strike, they chase.”
[69:26] 639 tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).
[69:26] sn The psalmist is innocent of the false charges made by his enemies (v. 4), but he is also aware of his sinfulness (v. 5) and admits that he experiences divine discipline (v. 26) despite his devotion to God (v. 9). Here he laments that his enemies take advantage of such divine discipline by harassing and slandering him. They “kick him while he’s down,” as the expression goes.
[69:27] 640 tn Heb “place sin upon their sin.”
[69:27] 641 tn Heb “let them not come into your vindication.”
[69:28] 642 tn Heb “let them be wiped out of the scroll of the living.”
[69:28] sn The phrase the scroll of the living occurs only here in the OT. It pictures a scroll or census list containing the names of the citizens of a community. When an individual died, that person’s name was removed from the list. So this curse is a very vivid way of asking that the enemies die.
[69:28] 643 tn Heb “and with the godly let them not be written.”
[69:28] sn Do not let their names be listed with the godly. This curse pictures a scroll in which God records the names of his loyal followers. The psalmist makes the point that his enemies have no right to be included in this list of the godly.
[69:29] 644 tn Heb “your deliverance, O God, may it protect me.”
[69:30] 645 tn Heb “I will praise the name of God with a song.”
[69:30] 646 tn Heb “I will magnify him with thanks.”
[69:32] 647 sn You who seek God refers to those who seek to have a relationship with God by obeying and worshiping him (see Ps 53:2).
[69:32] 648 tn Heb “may your heart[s] live.” See Ps 22:26.
[69:33] 649 tn Heb “his prisoners he does not despise.”
[69:35] 650 tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.
[69:35] 651 tn Heb “it.” The third feminine singular pronominal suffix probably refers to “Zion” (see Pss 48:12; 102:14); thus the referent has been specified in the translation for clarity.
[69:36] 652 tn Heb “the lovers of his name.” The phrase refers to those who are loyal to God (cf. v. 35). See Pss 5:11; 119:132; Isa 56:6.
[69:36] 653 sn Verses 35-36 appear to be an addition to the psalm from the time of the exile. The earlier lament reflects an individual’s situation, while these verses seem to reflect a communal application of it.
[70:1] 654 sn Psalm 70. This psalm is almost identical to Ps 40:13-17. The psalmist asks for God’s help and for divine retribution against his enemies.
[70:1] 655 tn Heb “to cause to remember.” The same form, a Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the superscription of Ps 38. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).
[70:1] 656 tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “
[70:1] 657 tn Heb “hurry to my help.” See Pss 22:19; 38:22.
[70:2] 658 tn Heb “may they be embarrassed and ashamed, the ones seeking my life.” Ps 40:14 has “together” after “ashamed,” and “to snatch it away” after “my life.”
[70:2] 659 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies.
[70:2] sn See Ps 35:4 for a similar prayer.
[70:3] 660 tn The prefixed verbal form is understood as a jussive in this imprecation.
[70:3] 661 tn Heb “May they be turned back according to their shame, those who say, ‘Aha! Aha!’” Ps 40:15 has the verb “humiliated” instead of “turned back” and adds “to me” after “say.”
[70:4] 662 tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by God.
[70:4] 663 tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing on the godly.
[70:4] 664 tn Ps 40:16 uses the divine name “
[70:4] 665 tn The prefixed verbal form is taken as a jussive, “may the
[70:5] 666 sn See Pss 35:10; 37:14.
[70:5] 667 tn Ps 40:17 has “may the Lord pay attention to me.”
[70:5] 668 tn Ps 40:17 has “my God” instead of “
[71:1] 669 sn Psalm 71. The psalmist prays for divine intervention and expresses his confidence that God will protect and vindicate him. The first three verses are very similar to Ps 31:1-3a.
[71:2] 670 tn Heb “in your vindication rescue me and deliver me.” Ps 31:1 omits “and deliver me.”
[71:2] 671 tn Heb “turn toward me your ear.”
[71:2] 672 tn Ps 31:2 adds “quickly” before “deliver.”
[71:3] 673 tc Heb “become for me a rocky summit of a dwelling place.” The Hebrew term מָעוֹן (ma’on, “dwelling place”) should probably be emended to מָעוֹז (ma’oz, “refuge”; see Ps 31:2).
[71:3] 674 tc Heb “to enter continually, you commanded to deliver me.” The Hebrew phrase לָבוֹא תָּמִיד צִוִּיתָ (lavo’ tamid tsivvita, “to enter continually, you commanded”) should be emended to לְבֵית מְצוּדוֹת (lÿvet mÿtsudot, “a house of strongholds”; see Ps 31:2).
[71:3] 675 sn You are my high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
[71:5] 677 tn Heb “for you [are] my hope.”
[71:5] 678 tn Heb “O
[71:6] 679 tn Heb “from the womb.”
[71:6] 680 tc The form in the MT is derived from גָזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhiy), from גוּח (gukh) or גִיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (’uzziy, “my strength”; cf. NEB “my protector since I left my mother’s womb”).
[71:6] 681 tn Heb “in you [is] my praise continually.”
[71:7] 682 tn Heb “like a sign [i.e., portent or bad omen] I am to many.”
[71:8] 683 tn Heb “my mouth is filled [with] your praise, all the day [with] your splendor.”
[71:9] 684 tn Heb “do not cast me away at the time of old age.”
[71:10] 685 tn Heb “those who watch for my life consult together.”
[71:12] 687 tn Heb “hurry to my help.”
[71:13] 688 tn Heb “those who seek my harm.”
[71:14] 689 tn Heb “and I add to all your praise.”
[71:15] 690 tn Heb “my mouth declares your vindication, all the day your deliverance.”
[71:15] 691 tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”
[71:16] 692 tn Heb “I will come with.”
[71:17] 693 tn Heb “and until now I am declaring.”
[71:18] 694 tn Heb “and even unto old age and gray hair.”
[71:18] 695 tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.
[71:19] 696 tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.
[71:19] sn Extends to the skies above. Similar statements are made in Pss 36:5 and 57:10.
[71:19] 697 tn Heb “you who have done great things.”
[71:19] 698 tn Or “Who is like you?”
[71:20] 699 tn Heb “you who have caused me to see many harmful distresses.”
[71:20] 700 tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV).
[71:20] 701 tn Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will bring me up once again” (cf. NIV, NRSV).
[71:21] 702 tn Heb “increase my greatness.” The prefixed verbal form is distinctly jussive, indicating this is a prayer or wish. The psalmist’s request for “greatness” (or “honor”) is not a boastful, self-serving prayer for prominence, but, rather, a request that God would vindicate by elevating him over those who are trying to humiliate him.
[71:21] 703 tn The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.)
[71:22] 704 tn The word “praising” is supplied in the translation for stylistic reasons.
[71:22] 705 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The
[71:23] 706 tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.
[71:23] 707 tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.
[71:24] 708 tn Heb “those who seek my harm.”
[71:24] 709 tn Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.
[72:1] 710 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
[72:1] 711 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
[72:1] 712 tn Heb “O God, your judgments to [the] king give.”
[72:1] 713 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
[72:1] 714 tn Heb “and your justice to [the] son of [the] king.”
[72:2] 715 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:2] 716 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
[72:3] 717 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.
[72:4] 718 tn Heb “judge [for].”
[72:4] 719 tn The prefixed verbal form appears to be an imperfect, not a jussive.
[72:5] 721 tn In this context “fear” probably means “to demonstrate respect for the
[72:5] 722 tn God is the addressee (see vv. 1-2).
[72:5] 723 tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.
[72:6] 724 tn That is, the king (see vv. 2, 4).
[72:6] 725 tn The rare term zg refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.
[72:6] 726 tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS in textual note b on this verse suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzÿfu). The translation assumes the latter.
[72:6] 727 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
[72:7] 728 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
[72:7] 729 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
[72:8] 730 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
[72:8] 731 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
[72:8] 732 tn Heb “the river,” a reference to the Euphrates.
[72:9] 733 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
[72:9] 734 sn As they bow down before him, it will appear that his enemies are licking the dust.
[72:10] 735 sn Tarshish was a distant western port, the precise location of which is uncertain.
[72:10] 736 sn Sheba was located in Arabia.
[72:10] 737 sn Seba was located in Africa.
[72:12] 738 tn The singular is representative. The typical needy individual here represents the entire group.
[72:12] 739 tn The singular is representative. The typical oppressed individual here represents the entire group.
[72:13] 740 tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).
[72:14] 741 tn Or “redeem their lives.” The verb “redeem” casts the
[72:14] 742 tn Heb “their blood will be precious in his eyes.”
[72:15] 743 tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (yÿkhiy hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).
[72:15] 744 tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.
[72:15] 745 tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.
[72:16] 746 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
[72:16] 747 tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sÿfiakh, “second growth”).
[72:16] 748 tn Heb “top” (singular).
[72:16] 749 tn That is, the grain.
[72:16] 750 tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
[72:16] 751 tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (’erets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (ro’sh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
[72:16] 753 tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (vÿyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (va’amir, “and [its] crops”).
[72:16] 754 tn Heb “like Lebanon.”
[72:16] 755 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).
[72:16] 756 tn The translation assumes that the verb צוץ (“flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.
[72:16] 757 tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
[72:17] 758 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
[72:17] 759 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
[72:17] 760 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the
[72:17] 761 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
[72:18] 762 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
[72:18] 763 tn Heb “[the] one who does amazing things by himself.”
[72:19] 764 tn Heb “[be] blessed.”
[72:19] 766 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
[72:20] 767 tn Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1-2, 10, 33, 42-50, 66-67, 71-72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108-110, 122, 124, 131, 138-145).
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