Mazmur 17:1--32:11
KonteksA prayer of David.
17:1 Lord, consider my just cause! 2
Pay attention to my cry for help!
Listen to the prayer
I sincerely offer! 3
17:2 Make a just decision on my behalf! 4
Decide what is right! 5
17:3 You have scrutinized my inner motives; 6
you have examined me during the night. 7
You have carefully evaluated me, but you find no sin.
I am determined I will say nothing sinful. 8
17:4 As for the actions of people 9 –
just as you have commanded,
I have not followed in the footsteps of violent men. 10
17:5 I carefully obey your commands; 11
I do not deviate from them. 12
17:6 I call to you for you will answer me, O God.
Listen to me! 13
Hear what I say! 14
17:7 Accomplish awesome, faithful deeds, 15
you who powerfully deliver those who look to you for protection from their enemies. 16
17:8 Protect me as you would protect the pupil of your eye! 17
Hide me in the shadow of your wings! 18
17:9 Protect me from 19 the wicked men who attack 20 me,
my enemies who crowd around me for the kill. 21
they speak arrogantly. 23
17:11 They attack me, now they surround me; 24
they intend to throw me to the ground. 25
17:12 He 26 is like a lion 27 that wants to tear its prey to bits, 28
like a young lion crouching 29 in hidden places.
17:13 Rise up, Lord!
Confront him! 30 Knock him down! 31
Use your sword to rescue me from the wicked man! 32
17:14 Lord, use your power to deliver me from these murderers, 33
from the murderers of this world! 34
They enjoy prosperity; 35
you overwhelm them with the riches they desire. 36
They have many children,
and leave their wealth to their offspring. 37
17:15 As for me, because I am innocent I will see your face; 38
when I awake you will reveal yourself to me. 39
For the music director; by the Lord’s servant David, who sang 41 to the Lord the words of this song when 42 the Lord rescued him from the power 43 of all his enemies, including Saul. 44
“I love 46 you, Lord, my source of strength! 47
18:2 The Lord is my high ridge, 48 my stronghold, 49 my deliverer.
My God is my rocky summit where 50 I take shelter, 51
my shield, the horn that saves me, 52 and my refuge. 53
18:3 I called 54 to the Lord, who is worthy of praise, 55
and I was delivered from my enemies.
18:4 The waves 56 of death engulfed me,
the currents 57 of chaos 58 overwhelmed me. 59
18:5 The ropes of Sheol tightened around me, 60
the snares of death trapped me. 61
18:6 In my distress I called to the Lord;
I cried out to my God. 62
From his heavenly temple 63 he heard my voice;
he listened to my cry for help. 64
18:7 The earth heaved and shook; 65
the roots of the mountains 66 trembled; 67
they heaved because he was angry.
18:8 Smoke ascended from 68 his nose; 69
fire devoured as it came from his mouth; 70
he hurled down fiery coals. 71
18:9 He made the sky sink 72 as he descended;
a thick cloud was under his feet.
18:10 He mounted 73 a winged angel 74 and flew;
he glided 75 on the wings of the wind. 76
18:11 He shrouded himself in darkness, 77
in thick rain clouds. 78
18:12 From the brightness in front of him came
hail and fiery coals. 79
18:13 The Lord thundered 80 in 81 the sky;
the sovereign One 82 shouted. 83
18:14 He shot his 84 arrows and scattered them, 85
many lightning bolts 86 and routed them. 87
18:15 The depths 88 of the sea 89 were exposed;
the inner regions 90 of the world were uncovered
by 91 your battle cry, 92 Lord,
by the powerful breath from your nose. 93
18:16 He reached down 94 from above and took hold of me;
he pulled me from the surging water. 95
18:17 He rescued me from my strong enemy, 96
from those who hate me,
for they were too strong for me.
18:18 They confronted 97 me in my day of calamity,
but the Lord helped me. 98
18:19 He brought me out into a wide open place;
he delivered me because he was pleased with me. 99
18:20 The Lord repaid 100 me for my godly deeds; 101
he rewarded 102 my blameless behavior. 103
18:21 For I have obeyed the Lord’s commands; 104
I have not rebelled against my God. 105
18:22 For I am aware of all his regulations, 106
and I do not reject his rules. 107
18:23 I was innocent before him,
and kept myself from sinning. 108
18:24 The Lord rewarded me for my godly deeds; 109
he took notice of my blameless behavior. 110
18:25 You prove to be loyal 111 to one who is faithful; 112
you prove to be trustworthy 113 to one who is innocent. 114
18:26 You prove to be reliable 115 to one who is blameless,
but you prove to be deceptive 116 to one who is perverse. 117
18:27 For you deliver oppressed 118 people,
but you bring down those who have a proud look. 119
18:28 Indeed, 120 you are my lamp, Lord. 121
My God 122 illuminates the darkness around me. 123
18:29 Indeed, 124 with your help 125 I can charge against 126 an army; 127
by my God’s power 128 I can jump over a wall. 129
18:30 The one true God acts in a faithful manner; 130
the Lord’s promise 131 is reliable; 132
he is a shield to all who take shelter 133 in him.
18:31 Indeed, 134 who is God besides the Lord?
Who is a protector 135 besides our God? 136
18:32 The one true God 137 gives 138 me strength; 139
he removes 140 the obstacles in my way. 141
18:33 He gives me the agility of a deer; 142
he enables me to negotiate the rugged terrain. 143
18:34 He trains my hands for battle; 144
my arms can bend even the strongest bow. 145
18:35 You give me your protective shield; 146
your right hand supports me; 147
your willingness to help 148 enables me to prevail. 149
my feet 151 do not slip.
18:37 I chase my enemies and catch 152 them;
I do not turn back until I wipe them out.
18:38 I beat them 153 to death; 154
they fall at my feet. 155
18:39 You give me strength 156 for battle;
you make my foes kneel before me. 157
18:40 You make my enemies retreat; 158
I destroy those who hate me. 159
18:41 They cry out, but there is no one to help them; 160
they cry out to the Lord, 161 but he does not answer them.
18:42 I grind them as fine windblown dust; 162
I beat them underfoot 163 like clay 164 in the streets.
18:43 You rescue me from a hostile army; 165
you make me 166 a leader of nations;
people over whom I had no authority are now my subjects. 167
18:44 When they hear of my exploits, they submit to me. 168
Foreigners are powerless 169 before me;
18:45 foreigners lose their courage; 170
they shake with fear 171 as they leave 172 their strongholds. 173
My protector 175 is praiseworthy! 176
The God who delivers me 177 is exalted as king! 178
18:47 The one true God 179 completely vindicates me; 180
he makes nations submit to me. 181
18:48 He delivers me 182 from my enemies;
you snatch me away 183 from those who attack me; 184
you rescue me from violent men.
18:49 So I will give you thanks before the nations, 185 O Lord!
I will sing praises to you! 186
18:50 He 187 gives his chosen king magnificent victories; 188
he is faithful 189 to his chosen ruler, 190
to David and his descendants 191 forever.” 192
For the music director; a psalm of David.
19:1 The heavens declare the glory of God; 194
the sky displays his handiwork. 195
19:2 Day after day it speaks out; 196
night after night it reveals his greatness. 197
19:3 There is no actual speech or word,
nor is its 198 voice literally heard.
19:4 Yet its voice 199 echoes 200 throughout the earth;
its 201 words carry 202 to the distant horizon. 203
In the sky 204 he has pitched a tent for the sun. 205
19:5 Like a bridegroom it emerges 206 from its chamber; 207
like a strong man it enjoys 208 running its course. 209
19:6 It emerges from the distant horizon, 210
and goes from one end of the sky to the other; 211
nothing can escape 212 its heat.
19:7 The law of the Lord is perfect
and preserves one’s life. 213
The rules set down by the Lord 214 are reliable 215
and impart wisdom to the inexperienced. 216
19:8 The Lord’s precepts are fair 217
and make one joyful. 218
The Lord’s commands 219 are pure 220
and give insight for life. 221
19:9 The commands to fear the Lord are right 222
and endure forever. 223
The judgments given by the Lord are trustworthy
and absolutely just. 224
19:10 They are of greater value 225 than gold,
than even a great amount of pure gold;
they bring greater delight 226 than honey,
than even the sweetest honey from a honeycomb.
19:11 Yes, your servant finds moral guidance there; 227
those who obey them receive a rich reward. 228
19:12 Who can know all his errors? 229
Please do not punish me for sins I am unaware of. 230
19:13 Moreover, keep me from committing flagrant 231 sins;
do not allow such sins to control me. 232
Then I will be blameless,
and innocent of blatant 233 rebellion.
19:14 May my words and my thoughts
be acceptable in your sight, 234
O Lord, my sheltering rock 235 and my redeemer. 236
For the music director; a psalm of David.
20:1 May the Lord answer 238 you 239 when you are in trouble; 240
may the God of Jacob 241 make you secure!
20:2 May he send you help from his temple; 242
from Zion may he give you support!
20:3 May he take notice 243 of your offerings;
may he accept 244 your burnt sacrifice! (Selah)
20:4 May he grant your heart’s desire; 245
may he bring all your plans to pass! 246
20:5 Then we will shout for joy over your 247 victory;
we will rejoice 248 in the name of our God!
May the Lord grant all your requests!
20:6 Now I am sure 249 that the Lord will deliver 250 his chosen king; 251
he will intervene for him 252 from his holy heavenly temple, 253
and display his mighty ability to deliver. 254
20:7 Some trust in chariots and others in horses, 255
but we 256 depend on 257 the Lord our God.
but we 259 will stand firm. 260
20:9 The Lord will deliver the king; 261
he will answer us 262 when we call to him for help! 263
For the music director; a psalm of David.
21:1 O Lord, the king rejoices in the strength you give; 265
he takes great delight in the deliverance you provide. 266
21:2 You grant 267 him his heart’s desire;
you do not refuse his request. 268 (Selah)
21:3 For you bring him 269 rich 270 blessings; 271
you place a golden crown on his head.
21:4 He asked you to sustain his life, 272
and you have granted him long life and an enduring dynasty. 273
21:5 Your deliverance brings him great honor; 274
you give him majestic splendor. 275
21:6 For you grant him lasting blessings;
you give him great joy by allowing him into your presence. 276
21:7 For the king trusts 277 in the Lord,
and because of the sovereign Lord’s 278 faithfulness he is not upended. 279
21:8 You 280 prevail over 281 all your enemies;
your power is too great for those who hate you. 282
21:9 You burn them up like a fiery furnace 283 when you appear; 284
the Lord angrily devours them; 285
the fire consumes them.
21:10 You destroy their offspring 286 from the earth,
their descendants 287 from among the human race. 288
21:11 Yes, 289 they intend to do you harm; 290
they dream up a scheme, 291 but they do not succeed. 292
21:12 For you make them retreat 293
when you shoot your arrows at them. 294
21:13 Rise up, O Lord, in strength! 295
We will sing and praise 296 your power!
For the music director; according to the tune “Morning Doe;” 298 a psalm of David.
22:1 My God, my God, why have you abandoned me? 299
I groan in prayer, but help seems far away. 300
22:2 My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up. 301
22:3 You are holy;
you sit as king receiving the praises of Israel. 302
22:4 In you our ancestors 303 trusted;
they trusted in you 304 and you rescued them.
22:5 To you they cried out, and they were saved;
in you they trusted and they were not disappointed. 305
22:6 But I 306 am a worm, 307 not a man; 308
people insult me and despise me. 309
22:7 All who see me taunt 310 me;
they mock me 311 and shake their heads. 312
“Commit yourself 314 to the Lord!
Let the Lord 315 rescue him!
Let the Lord 316 deliver him, for he delights in him.” 317
22:9 Yes, you are the one who brought me out 318 from the womb
and made me feel secure on my mother’s breasts.
22:10 I have been dependent on you since birth; 319
from the time I came out of my mother’s womb you have been my God. 320
22:11 Do not remain far away from me,
for trouble is near and I have no one to help me. 321
22:12 Many bulls 322 surround me;
powerful bulls of Bashan 323 hem me in.
22:13 They 324 open their mouths to devour me 325
like a roaring lion that rips its prey. 326
22:14 My strength drains away like water; 327
all my bones are dislocated;
my heart 328 is like wax;
it melts away inside me.
22:15 The roof of my mouth 329 is as dry as a piece of pottery;
my tongue sticks to my gums. 330
You 331 set me in the dust of death. 332
22:16 Yes, 333 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 334
22:17 I can count 335 all my bones;
my enemies 336 are gloating over me in triumph. 337
22:18 They are dividing up my clothes among themselves;
they are rolling dice 338 for my garments.
22:19 But you, O Lord, do not remain far away!
You are my source of strength! 339 Hurry and help me! 340
22:20 Deliver me 341 from the sword!
Save 342 my life 343 from the claws 344 of the wild dogs!
22:21 Rescue me from the mouth of the lion, 345
and from the horns of the wild oxen! 346
You have answered me! 347
22:22 I will declare your name to my countrymen! 348
In the middle of the assembly I will praise you!
22:23 You loyal followers of the Lord, 349 praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! 350
22:24 For he did not despise or detest the suffering 351 of the oppressed; 352
he did not ignore him; 353
when he cried out to him, he responded. 354
22:25 You are the reason I offer praise 355 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 356
22:26 Let the oppressed eat and be filled! 357
Let those who seek his help praise the Lord!
May you 358 live forever!
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 359
Let all the nations 360 worship you! 361
22:28 For the Lord is king 362
and rules over the nations.
22:29 All of the thriving people 363 of the earth will join the celebration and worship; 364
all those who are descending into the grave 365 will bow before him,
including those who cannot preserve their lives. 366
22:30 A whole generation 367 will serve him;
they will tell the next generation about the sovereign Lord. 368
22:31 They will come and tell about his saving deeds; 369
they will tell a future generation what he has accomplished. 370
A psalm of David.
23:1 The Lord is my shepherd, 372
I lack nothing. 373
23:2 He takes me to lush pastures, 374
he leads me to refreshing water. 375
23:3 He restores my strength. 376
He leads me down 377 the right paths 378
for the sake of his reputation. 379
23:4 Even when I must walk through the darkest valley, 380
for you are with me;
your rod and your staff reassure me. 383
23:5 You prepare a feast before me 384
in plain sight of my enemies.
You refresh 385 my head with oil;
my cup is completely full. 386
23:6 Surely your goodness and faithfulness 387 will pursue 388 me all my days, 389
and I will live in 390 the Lord’s house 391 for the rest of my life. 392
A psalm of David.
24:1 The Lord owns the earth and all it contains,
the world and all who live in it.
24:2 For he set its foundation upon the seas,
and established 394 it upon the ocean currents. 395
24:3 Who is allowed to ascend 396 the mountain of the Lord? 397
Who may go up to his holy dwelling place?
24:4 The one whose deeds are blameless
and whose motives are pure, 398
who does not lie, 399
or make promises with no intention of keeping them. 400
24:5 Such godly people are rewarded by the Lord, 401
and vindicated by the God who delivers them. 402
24:6 Such purity characterizes the people who seek his favor,
Jacob’s descendants, who pray to him. 403 (Selah)
Rise up, 405 you eternal doors!
Then the majestic king 406 will enter! 407
24:8 Who is this majestic king? 408
The Lord who is strong and mighty!
The Lord who is mighty in battle!
24:9 Look up, you gates!
Rise up, you eternal doors!
Then the majestic king will enter!
24:10 Who is this majestic king?
The Lord who commands armies! 409
He is the majestic king! (Selah)
By David.
25:1 O Lord, I come before you in prayer. 411
25:2 My God, I trust in you.
Please do not let me be humiliated;
do not let my enemies triumphantly rejoice over me!
25:3 Certainly none who rely on you will be humiliated.
Those who deal in treachery will be thwarted 412 and humiliated.
25:4 Make me understand your ways, O Lord!
Teach me your paths! 413
25:5 Guide me into your truth 414 and teach me.
For you are the God who delivers me;
on you I rely all day long.
25:6 Remember 415 your compassionate and faithful deeds, O Lord,
for you have always acted in this manner. 416
25:7 Do not hold against me 417 the sins of my youth 418 or my rebellious acts!
Because you are faithful to me, extend to me your favor, O Lord! 419
25:8 The Lord is both kind and fair; 420
that is why he teaches sinners the right way to live. 421
25:9 May he show 422 the humble what is right! 423
May he teach 424 the humble his way!
25:10 The Lord always proves faithful and reliable 425
to those who follow the demands of his covenant. 426
25:11 For the sake of your reputation, 427 O Lord,
forgive my sin, because it is great. 428
25:12 The Lord shows his faithful followers
the way they should live. 429
25:13 They experience his favor; 430
their descendants 431 inherit the land. 432
25:14 The Lord’s loyal followers receive his guidance, 433
and he reveals his covenantal demands to them. 434
25:15 I continually look to the Lord for help, 435
for he will free my feet from the enemy’s net. 436
25:16 Turn toward me and have mercy on me,
for I am alone 437 and oppressed!
25:17 Deliver me from my distress; 438
rescue me from my suffering! 439
25:18 See my pain and suffering!
Forgive all my sins! 440
25:19 Watch my enemies, for they outnumber me;
they hate me and want to harm me. 441
25:20 Protect me 442 and deliver me!
Please do not let me be humiliated,
for I have taken shelter in you!
25:21 May integrity and godliness protect me,
for I rely on you!
25:22 O God, rescue 443 Israel
from all their distress! 444
By David.
26:1 Vindicate me, O Lord,
for I have integrity, 446
and I trust in the Lord without wavering.
26:2 Examine me, O Lord, and test me!
Evaluate my inner thoughts and motives! 447
26:3 For I am ever aware of your faithfulness, 448
and your loyalty continually motivates me. 449
26:4 I do not associate 450 with deceitful men,
or consort 451 with those who are dishonest. 452
26:5 I hate the mob 453 of evil men,
and do not associate 454 with the wicked.
26:6 I maintain a pure lifestyle, 455
so I can appear before your altar, 456 O Lord,
and to tell about all your amazing deeds. 458
26:8 O Lord, I love the temple where you live, 459
the place where your splendor is revealed. 460
26:9 Do not sweep me away 461 with sinners,
or execute me along with violent people, 462
26:10 who are always ready to do wrong 463
or offer a bribe. 464
26:11 But I have integrity! 465
Rescue me 466 and have mercy on me!
and among the worshipers I will praise the Lord.
By David.
27:1 The Lord delivers and vindicates me! 469
I fear no one! 470
The Lord protects my life!
I am afraid of no one! 471
27:2 When evil men attack me 472
to devour my flesh, 473
when my adversaries and enemies attack me, 474
they stumble and fall. 475
27:3 Even when an army is deployed against me,
I do not fear. 476
Even when war is imminent, 477
I remain confident. 478
27:4 I have asked the Lord for one thing –
this is what I desire!
I want to live 479 in the Lord’s house 480 all the days of my life,
so I can gaze at the splendor 481 of the Lord
and contemplate in his temple.
27:5 He will surely 482 give me shelter 483 in the day of danger; 484
he will hide me in his home; 485
he will place me 486 on an inaccessible rocky summit. 487
27:6 Now I will triumph
over my enemies who surround me! 488
I will offer sacrifices in his dwelling place and shout for joy! 489
I will sing praises to the Lord!
27:7 Hear me, 490 O Lord, when I cry out!
Have mercy on me and answer me!
27:8 My heart tells me to pray to you, 491
and I do pray to you, O Lord. 492
Do not push your servant away in anger!
You are my deliverer! 494
Do not forsake or abandon me,
O God who vindicates me!
27:10 Even if my father and mother abandoned me, 495
the Lord would take me in. 496
27:11 Teach me how you want me to live; 497
lead me along a level path 498 because of those who wait to ambush me! 499
27:12 Do not turn me over to my enemies, 500
for false witnesses who want to destroy me testify against me. 501
27:13 Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living? 502
Be strong and confident! 504
Rely on the Lord!
By David.
28:1 To you, O Lord, I cry out!
My protector, 506 do not ignore me! 507
If you do not respond to me, 508
I will join 509 those who are descending into the grave. 510
28:2 Hear my plea for mercy when I cry out to you for help,
when I lift my hands 511 toward your holy temple! 512
28:3 Do not drag me away with evil men,
with those who behave wickedly, 513
who talk so friendly to their neighbors, 514
while they plan to harm them! 515
28:4 Pay them back for their evil deeds!
Pay them back for what they do!
Punish them! 516
28:5 For they do not understand the Lord’s actions,
or the way he carries out justice. 517
The Lord 518 will permanently demolish them. 519
28:6 The Lord deserves praise, 520
for he has heard my plea for mercy! 521
28:7 The Lord strengthens and protects me; 522
I trust in him with all my heart. 523
I am rescued 524 and my heart is full of joy; 525
I will sing to him in gratitude. 526
28:8 The Lord strengthens his people; 527
he protects and delivers his chosen king. 528
28:9 Deliver your people!
Empower 529 the nation that belongs to you! 530
Care for them like a shepherd and carry them in your arms 531 at all times! 532
A psalm of David.
29:1 Acknowledge the Lord, you heavenly beings, 534
acknowledge the Lord’s majesty and power! 535
29:2 Acknowledge the majesty of the Lord’s reputation! 536
Worship the Lord in holy attire! 537
29:3 The Lord’s shout is heard over the water; 538
the majestic God thunders, 539
the Lord appears over the surging water. 540
29:4 The Lord’s shout is powerful, 541
the Lord’s shout is majestic. 542
29:5 The Lord’s shout breaks 543 the cedars,
the Lord shatters 544 the cedars of Lebanon. 545
29:6 He makes Lebanon skip like a calf
and Sirion 546 like a young ox. 547
29:7 The Lord’s shout strikes 548 with flaming fire. 549
29:8 The Lord’s shout shakes 550 the wilderness,
the Lord shakes the wilderness of Kadesh. 551
29:9 The Lord’s shout bends 552 the large trees 553
and strips 554 the leaves from the forests. 555
Everyone in his temple says, “Majestic!” 556
29:10 The Lord sits enthroned over the engulfing waters, 557
the Lord sits enthroned 558 as the eternal king.
29:11 The Lord gives 559 his people strength; 560
the Lord grants his people security. 561
A psalm – a song used at the dedication of the temple; 563 by David.
30:1 I will praise you, O Lord, for you lifted me up, 564
and did not allow my enemies to gloat 565 over me.
30:2 O Lord my God,
I cried out to you and you healed me. 566
30:3 O Lord, you pulled me 567 up from Sheol;
you rescued me from among those descending into the grave. 568
30:4 Sing to the Lord, you faithful followers 569 of his;
give thanks to his holy name. 570
30:5 For his anger lasts only a brief moment,
and his good favor restores one’s life. 571
One may experience sorrow during the night,
but joy arrives in the morning. 572
30:6 In my self-confidence I said,
“I will never be upended.” 573
30:7 O Lord, in your good favor you made me secure. 574
Then you rejected me 575 and I was terrified.
30:8 To you, O Lord, I cried out;
I begged the Lord for mercy: 576
30:9 “What 577 profit is there in taking my life, 578
in my descending into the Pit? 579
Can the dust of the grave 580 praise you?
Can it declare your loyalty? 581
30:10 Hear, O Lord, and have mercy on me!
O Lord, deliver me!” 582
30:11 Then you turned my lament into dancing;
you removed my sackcloth and covered me with joy. 583
30:12 So now 584 my heart 585 will sing to you and not be silent;
O Lord my God, I will always 586 give thanks to you.
For the music director; a psalm of David.
31:1 In you, O Lord, I have taken shelter!
Never let me be humiliated!
Vindicate me by rescuing me! 588
Quickly deliver me!
Be my protector and refuge, 590
a stronghold where I can be safe! 591
31:3 For you are my high ridge 592 and my stronghold;
for the sake of your own reputation 593 you lead me and guide me. 594
31:4 You will free me 595 from the net they hid for me,
for you are my place of refuge.
31:5 Into your hand I entrust my life; 596
you will rescue 597 me, O Lord, the faithful God.
31:6 I hate those who serve worthless idols, 598
but I trust in the Lord.
31:7 I will be happy and rejoice in your faithfulness,
because you notice my pain
and you are aware of how distressed I am. 599
31:8 You do not deliver me over to the power of the enemy;
you enable me to stand 600 in a wide open place.
31:9 Have mercy on me, for I am in distress!
My eyes grow dim 601 from suffering. 602
I have lost my strength. 603
31:10 For my life nears its end in pain;
my years draw to a close as I groan. 604
My strength fails me because of 605 my sin,
and my bones become brittle. 606
31:11 Because of all my enemies, people disdain me; 607
my neighbors are appalled by my suffering 608 –
those who know me are horrified by my condition; 609
those who see me in the street run away from me.
31:12 I am forgotten, like a dead man no one thinks about; 610
I am regarded as worthless, like a broken jar. 611
31:13 For I hear what so many are saying, 612
the terrifying news that comes from every direction. 613
When they plot together against me,
they figure out how they can take my life.
31:14 But I trust in you, O Lord!
I declare, “You are my God!”
31:15 You determine my destiny! 614
Rescue me from the power of my enemies and those who chase me.
31:16 Smile 615 on your servant!
Deliver me because of your faithfulness!
31:17 O Lord, do not let me be humiliated,
for I call out to you!
May evil men be humiliated!
May they go wailing to the grave! 616
31:18 May lying lips be silenced –
lips 617 that speak defiantly against the innocent 618
with arrogance and contempt!
31:19 How great is your favor, 619
which you store up for your loyal followers! 620
In plain sight of everyone you bestow it on those who take shelter 621 in you. 622
31:20 You hide them with you, where they are safe from the attacks 623 of men; 624
you conceal them in a shelter, where they are safe from slanderous attacks. 625
31:21 The Lord deserves praise 626
for he demonstrated his amazing faithfulness to me when I was besieged by enemies. 627
31:22 I jumped to conclusions and said, 628
“I am cut off from your presence!” 629
But you heard my plea for mercy when I cried out to you for help.
31:23 Love the Lord, all you faithful followers 630 of his!
The Lord protects those who have integrity,
but he pays back in full the one who acts arrogantly. 631
31:24 Be strong and confident, 632
all you who wait on the Lord!
By David; a well-written song. 634
32:1 How blessed 635 is the one whose rebellious acts are forgiven, 636
whose sin is pardoned! 637
32:2 How blessed is the one 638 whose wrongdoing the Lord does not punish, 639
in whose spirit there is no deceit. 640
32:3 When I refused to confess my sin, 641
my whole body wasted away, 642
while I groaned in pain all day long.
32:4 For day and night you tormented me; 643
you tried to destroy me 644 in the intense heat 645 of summer. 646 (Selah)
32:5 Then I confessed my sin;
I no longer covered up my wrongdoing.
I said, “I will confess 647 my rebellious acts to the Lord.”
And then you forgave my sins. 648 (Selah)
32:6 For this reason every one of your faithful followers 649 should pray to you
while there is a window of opportunity. 650
Certainly 651 when the surging water 652 rises,
it will not reach them. 653
32:7 You are my hiding place;
you protect me from distress.
You surround me with shouts of joy from those celebrating deliverance. 654 (Selah)
32:8 I will instruct and teach you 655 about how you should live. 656
I will advise you as I look you in the eye. 657
32:9 Do not be 658 like an unintelligent horse or mule, 659
which will not obey you
unless they are controlled by a bridle and bit. 660
32:10 An evil person suffers much pain, 661
but the Lord’s faithfulness overwhelms the one who trusts in him. 662
32:11 Rejoice in the Lord and be happy, you who are godly!
Shout for joy, all you who are morally upright! 663
[17:1] 1 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
[17:1] 2 tn Heb “hear,
[17:1] 3 tn Heb “Listen to my prayer, [made] without lips of deceit.”
[17:2] 4 tn Heb “From before you may my justice come out.” The prefixed verbal form יָצָא (yatsa’) could be taken as an imperfect, but following the imperatives in v. 1, it is better understood as a jussive of prayer.
[17:2] 5 tn Heb “May your eyes look at what is right.” The prefixed verbal form is understood as jussive. (See also the preceding note on the word “behalf.”)
[17:3] 6 tn Heb “you tested my heart.”
[17:3] 7 tn Heb “you visited [at] night.”
[17:3] 8 tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.
[17:4] 9 tn Heb “with regard to the deeds of man[kind].”
[17:4] 10 tn Heb “by the word of your lips, I, I have watched the paths of the violent” (i.e., “watched” in the sense of “watched for the purpose of avoiding”).
[17:5] 11 tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.
[17:5] 12 tn Heb “my footsteps do not stagger.”
[17:6] 13 tn Heb “Turn your ear toward me.”
[17:7] 15 tn Heb “Set apart faithful acts.”
[17:7] 16 tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver.
[17:7] sn Those who look to you for protection from their enemies. “Seeking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[17:8] 17 tc Heb “Protect me like the pupil, a daughter of an eye.” The noun בַּת (bat, “daughter”) should probably be emended to בָּבַת (bavat, “pupil”). See Zech 2:12 HT (2:8 ET) and HALOT 107 s.v. *בָּבָה.
[17:8] 18 sn Your wings. The metaphor compares God to a protective mother bird.
[17:9] 19 tn Heb “from before”; or “because.” In the Hebrew text v. 9 is subordinated to v. 8. The words “protect me” are supplied in the translation for stylistic reasons.
[17:9] 20 tn Heb “destroy.” The psalmist uses the perfect verbal form to emphasize the degree of danger. He describes the wicked as being already in the process of destroying him.
[17:9] 21 tn Heb “my enemies, at the risk of life they surround me.” The Hebrew phrase בְּנֶפֶשׁ (bÿnefesh) sometimes has the nuance “at the risk of [one’s] life” (see 1 Kgs 2:23; Prov 7:23; Lam 5:9).
[17:10] 22 tn Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence.
[17:10] 23 tn Heb “[with] their mouth they speak with arrogance.”
[17:11] 24 tc Heb “our steps, now they surround me.” The Kethib (consonantal text) has “surround me,” while the Qere (marginal reading) has “surround us,” harmonizing the pronoun to the preceding “our steps.” The first person plural pronoun does not fit the context, where the psalmist speaks as an individual. In the preceding verses the psalmist uses a first person singular verbal or pronominal form twenty times. For this reason it is preferable to emend “our steps” to אִשְּׁרוּנִי (’ishÿruni, “they attack me”) from the verbal root אָשֻׁר (’ashur, “march, stride, track”).
[17:11] 25 tn Heb “their eyes they set to bend down in the ground.”
[17:12] 26 tn Here the psalmist switches to the singular pronoun; he views his enemies collectively, or singles out a representative of the group, perhaps its leader.
[17:12] 27 tn Heb “his likeness [is] like a lion.”
[17:12] 28 tn Heb “[that] longs to tear.”
[17:13] 30 tn Heb “Be in front of his face.”
[17:13] 31 tn Or “bring him to his knees.”
[17:13] 32 tn Heb “rescue my life from the wicked [one] [by] your sword.”
[17:14] 33 tc Heb “from men [by] your hand,
[17:14] 34 tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”
[17:14] 35 tn Heb “their portion, in life.”
[17:14] 36 tn Heb “and [with] your treasures you fill their belly.”
[17:14] sn You overwhelm them with the riches they desire. The psalmist is not accusing God of being unjust; he is simply observing that the wicked often prosper and that God is the ultimate source of all blessings that human beings enjoy (see Matt 5:45). When the wicked are ungrateful for God’s blessings, they become even more culpable and deserving of judgment. So this description of the wicked actually supports the psalmist’s appeal for deliverance. God should rescue him because he is innocent (see vv. 3-5) and because the wicked, though blessed abundantly by God, still have the audacity to attack God’s people.
[17:14] 37 tn Heb “they are satisfied [with] sons and leave their abundance to their children.”
[17:15] 38 tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”
[17:15] 39 tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.
[17:15] sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.
[18:1] 40 sn Psalm 18. In this long song of thanks, the psalmist (a Davidic king, traditionally understood as David himself) affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. The psalmist’s experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the psalm appears in 2 Sam 22:1-51.
[18:1] 42 tn Heb “in the day,” or “at the time.”
[18:1] 44 tn Heb “and from the hand of Saul.”
[18:1] 45 tn A number of translations (e.g., NASB, NIV, NRSV) assign the words “he said” to the superscription, in which case the entire psalm is in first person. Other translations (e.g., NAB) include the introductory “he said” at the beginning of v. 1.
[18:1] 46 tn The verb רָחַם (rakham) elsewhere appears in the Piel (or Pual) verbal stem with the basic meaning, “have compassion.” The verb occurs only here in the basic (Qal) stem. The basic stem of the verbal root also occurs in Aramaic with the meaning “love” (see DNWSI 2:1068-69; Jastrow 1467 s.v. רָחַם; G. Schmuttermayr, “rhm: eine lexikalische Studie,” Bib 51 [1970]: 515-21). Since this introductory statement does not appear in the parallel version in 2 Sam 22:1-51, it is possible that it is a later addition to the psalm, made when the poem was revised for use in worship.
[18:1] 47 tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.”
[18:2] 48 sn 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.
[18:2] 49 sn My stronghold. David often found safety in such strongholds. See 1 Sam 22:4-5; 24:22; 2 Sam 5:9, 17; 23:14.
[18:2] 51 sn Take shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[18:2] 52 tn Heb “the horn of my salvation”; or “my saving horn.”
[18:2] sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. Ps 18:2 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.
[18:2] 53 tn Or “my elevated place.” The parallel version of this psalm in 2 Sam 22:3 adds at this point, “my refuge, my savior, [you who] save me from violence.”
[18:3] 54 tn In this song of thanksgiving, where the psalmist recalls how the Lord delivered him, the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect.
[18:3] 55 tn Heb “worthy of praise, I cried out [to] the
[18:4] 56 tc Ps 18:4 reads “ropes,” while 2 Sam 22:5 reads “waves.” The reading of the psalm has been influenced by the next verse (note “ropes of Sheol”) and perhaps also by Ps 116:3 (where “ropes of death” appears, as here, with the verb אָפַף, ’afaf). However, the parallelism of v. 4 (note “currents” in the next line) favors the reading “waves.” While the verb אָפַף is used with “ropes” as subject in Ps 116:3, it can also be used with engulfing “waters” as subject (see Jonah 2:5). Death is compared to surging waters in v. 4 and to a hunter in v. 5.
[18:4] 57 tn The Hebrew noun נַחַל (nakhal) usually refers to a river or stream, but in this context the plural form likely refers to the currents of the sea (see vv. 15-16).
[18:4] 58 tn The noun בְלִיַּעַל (vÿliyya’al) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness.” It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant.
[18:4] 59 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. (Note the perfect verbal form in the parallel/preceding line.) The verb בָּעַת (ba’at) sometimes by metonymy carries the nuance “frighten,” but the parallelism (see “engulfed”) favors the meaning “overwhelm” here.
[18:5] 60 tn Heb “surrounded me.”
[18:5] 61 tn Heb “confronted me.”
[18:6] 62 tn In this poetic narrative context the four prefixed verbal forms in v. 6 are best understood as preterites indicating past tense, not imperfects.
[18:6] 63 tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one.
[18:6] 64 tc Heb “and my cry for help before him came into his ears.” 2 Sam 22:7 has a shorter reading, “my cry for help, in his ears.” It is likely that Ps 18:6 MT as it now stands represents a conflation of two readings: (1) “my cry for help came before him,” (2) “my cry for help came into his ears.” See F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry (SBLDS), 144, n. 13.
[18:7] 65 sn The earth heaved and shook. The imagery pictures an earthquake in which the earth’s surface rises and falls. The earthquake motif is common in OT theophanies of God as warrior and in ancient Near Eastern literary descriptions of warring gods and kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 160-62.
[18:7] 66 tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22.
[18:7] 67 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the three prefixed verbal forms with vav (ו) consecutive in the verse.
[18:8] 68 tn Heb “within”; or “[from] within.” For a discussion of the use of the preposition -בְּ (bÿ) here, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 163-64.
[18:8] 69 tn Or “in his anger.” The noun אַף (’af) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.”
[18:8] 70 tn Heb “fire from his mouth devoured.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the two perfect verbal forms in the verse.
[18:8] sn Fire devoured as it came from his mouth. For other examples of fire as a weapon in OT theophanies and ancient Near Eastern portrayals of warring gods and kings, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 165-67.
[18:8] 71 tn Heb “coals burned from him.” Perhaps the psalmist pictures God’s fiery breath igniting coals (cf. Job 41:21), which he then hurls as weapons (cf. Ps 120:4).
[18:9] 72 tn The Hebrew verb נָטָה (natah) can carry the sense “[cause to] bend, bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the
[18:10] 74 tn Heb “a cherub.” Because of the typical associations of the word “cherub” in English with chubby winged babies, the term has been rendered “winged angel” in the translation.
[18:10] sn Winged angel (Heb “cherub”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Pss 80:1; 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the
[18:10] 75 tc 2 Sam 22:11 reads “appeared” (from רָאָה, ra’ah); the relatively rare verb דָאָה (da’ah, “glide”) is more difficult and probably the original reading here in Ps 18.
[18:10] 76 sn The wings of the wind. Verse 10 may depict (1) the Lord riding a cherub, which is in turn propelled by the wind current. Another option (2) is that two different vehicles (a cherub and the wind) are envisioned. Yet another option (3) is that the wind is personified as a cherub. For a discussion of ancient Near Eastern parallels to the imagery in v. 10, see M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.
[18:11] 77 tc Heb “he made darkness his hiding place around him, his covering.” 2 Sam 22:12 reads, “he made darkness around him coverings,” omitting “his hiding place” and pluralizing “covering.” Ps 18:11 may include a conflation of synonyms (“his hiding place” and “his covering”) or 2 Sam 22:12 may be the result of haplography/homoioarcton. Note that three successive words in Ps 18:11 begin with the Hebrew letter samek: סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ (sitro sÿvivotayv sukkato).
[18:11] 78 tc Heb “darkness of water, clouds of clouds.” The noun “darkness” (חֶשְׁכַת, kheshkhat) is probably a corruption of an original reading חשׁרת, a form that is preserved in 2 Sam 22:12. The latter is a construct form of חַשְׁרָה (khashrah, “sieve”) which occurs only here in the OT. A cognate Ugaritic noun means “sieve,” and a related verb חָשַׁר (khashar, “to sift”) is attested in postbiblical Hebrew and Aramaic. The phrase חַשְׁרַת מַיִם (khashrat mayim) means literally “a sieve of water.” It pictures the rain clouds as a sieve through which the rain falls to the ground (see F. M. Cross and D. N. Freedman, Studies in Ancient Yahwistic Poetry [SBLDS], 146, n. 33).
[18:12] 79 tc Heb “from the brightness in front of him his clouds came, hail and coals of fire.” 2 Sam 22:13 reads, “from the brightness in front of him burned coals of fire.” The Lucianic family of texts within the Greek tradition of 2 Sam 22:13 seems to assume the underlying Hebrew text: מנגה נגדו עברו ברד וגחלי אשׁ, “from the brightness in front of him came hail and coals of fire” (the basis for the present translation). The textual situation is perplexing and the identity of the original text uncertain. The verbs עָבָרוּ (’avaru; Ps 18:12) and בָּעֲרוּ (ba’aru; 2 Sam 22:13) appear to be variants involving a transposition of the first two letters. The noun עָבָיו (’avayv, “his clouds,” Ps 18:12) may be virtually dittographic (note the following עָבְרוּ, ’avru), or it could have accidentally dropped out from the text of 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). The noun בָּרָד (barad, “hail,” Ps 18:12) may be virtually dittographic (note the preceding עָבְרוּ), or it could have dropped out from 2 Sam 22:13 by virtual haplography (note the preceding בָּעֲרוּ, which might have originally read עָבְרוּ). For a fuller discussion of the text and its problems, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 74-76.
[18:13] 80 sn Thunder is a common motif in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 179-83.
[18:13] 81 tn 2 Sam 22:14 has “from.”
[18:13] 82 tn Heb “the Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
[18:13] 83 tc The text of Ps 18:13 adds at this point, “hail and coals of fire.” These words are probably accidentally added from v. 12b; they do not appear in 2 Sam 22:14.
[18:13] tn Heb “offered his voice.” In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not an imperfect. Note the prefixed verbal form with vav (ו) consecutive in the preceding line.
[18:14] 84 tn 2 Sam 22:15 omits the pronominal suffix (“his”).
[18:14] 85 tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
[18:14] 86 sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.
[18:14] 87 tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”) – both a haplography of the vav (ו); note the initial vav on the immediately following form – and translating “lightning bolts were in abundance.”
[18:14] sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
[18:15] 89 tc Ps 18:15 reads “water” (cf. Ps 42:1); “sea” is the reading of 2 Sam 22:16.
[18:15] 90 tn Or “foundations.”
[18:15] 91 tn Heb “from.” The preposition has a causal sense here.
[18:15] 92 tn The noun is derived from the verb גָּעַר (ga’ar), which 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 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 Pss 68:30; 106:9; and Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
[18:15] 93 tn 2 Sam 22:16 reads “by the battle cry of the
[18:16] 94 tn Heb “stretched.” Perhaps “his hand” should be supplied by ellipsis (see Ps 144:7). In this poetic narrative context the three prefixed verbal forms in this verse are best understood as preterites indicating past tense, not imperfects.
[18:16] 95 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful enemies, as well as the realm of death they represent (see v. 4 and Ps 144:7).
[18:17] 96 tn The singular refers either to personified death or collectively to the psalmist’s enemies. The following line, which refers to “those [plural] who hate me,” favors the latter.
[18:18] 97 tn The same verb is translated “trapped” in v. 5. In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
[18:18] 98 tn Heb “became my support.”
[18:19] 99 tn Or “delighted in me.”
[18:20] 100 tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.
[18:20] 101 tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the
[18:20] 102 tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.
[18:20] 103 tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.
[18:21] 104 tn Heb “for I have kept the ways of the
[18:21] 105 tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”
[18:22] 106 tn Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים (mishpatim, “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18-20). See also Pss 19:9 (cf. vv. 7-8); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.
[18:22] 107 tn Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18-20).
[18:23] 108 tn Heb “from my sin,” that is, from making it my own in any way.
[18:23] sn Kept myself from sinning. Leading a blameless life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101).
[18:24] 109 tn Heb “according to my righteousness.”
[18:24] 110 tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.
[18:25] 111 tn The imperfect verbal forms in vv. 25-29 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 25-27) and about the way in which God typically empowers him on the battlefield (vv. 28-29). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e.
[18:25] 112 tn Or “to a faithful follower.” A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
[18:25] 114 tn Heb “a man of innocence.”
[18:26] 115 tn Or “blameless.”
[18:26] 116 tn The Hebrew verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words.
[18:26] 117 tn The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted, crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4).
[18:26] sn Verses 25-26 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28.
[18:27] 118 tn Or perhaps, “humble” (note the contrast with those who are proud).
[18:27] 119 tn Heb “but proud eyes you bring low.” 2 Sam 22:28 reads, “your eyes [are] upon the proud, [whom] you bring low.”
[18:28] 120 tn Or “for.” The translation assumes that כִּי (ki)is asseverative here.
[18:28] 121 tn Ps 18:28 reads literally, “you light my lamp,
[18:28] 122 tn 2 Sam 22:29 repeats the name “
[18:28] 123 tn Heb “my darkness.”
[18:29] 124 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
[18:29] 126 tn Heb “I will run.” The imperfect verbal forms in v. 29 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [Heb “cause to run”] an army.”
[18:29] 127 tn More specifically, the noun גְּדוּד (gÿdud) refers to a raiding party or to a contingent of troops.
[18:29] sn I can charge against an army. The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.
[18:29] 128 tn Heb “and by my God.”
[18:29] 129 sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.
[18:30] 130 tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).
[18:30] 131 sn The
[18:30] 132 tn Heb “the word of the
[18:30] 133 sn Take shelter. See the note on the word “shelter” in v. 2.
[18:31] 135 tn Heb “rocky cliff,” which is a metaphor of divine protection. See v. 2, where the Hebrew term צוּר (tsur) is translated “rocky summit.”
[18:31] 136 tn The rhetorical questions anticipate the answer, “No one.” In this way the psalmist indicates that the
[18:32] 137 tn Heb “the God.” The prefixed article emphasizes the
[18:32] 138 tn Heb “is the one who clothes.” For similar language see 1 Sam 2:4; Pss 65:6; 93:1. The psalmist employs a generalizing hymnic style in vv. 32-34; he uses participles in vv. 32a, 33a, and 34a to describe what God characteristically does on his behalf.
[18:32] 139 tn 2 Sam 22:33 reads, “the God is my strong refuge.”
[18:32] sn Gives me strength. As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39).
[18:32] 140 tn The prefixed verbal form with vav (ו) consecutive here carries along the generalizing force of the preceding participle.
[18:32] 141 tn Heb “he made my path smooth.” The Hebrew term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).
[18:33] 142 tn Heb “[the one who] makes my feet like [those of ] a deer.”
[18:33] 143 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.
[18:33] sn Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19.
[18:34] 144 sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
[18:34] 145 tn Heb “and a bow of bronze is bent by my arms”; or “my arms bend a bow of bronze.” The verb נָחַת (nakhat) apparently means “pull back, bend” here (see HALOT 692 s.v. נחת). The third feminine singular verbal form appears to agree with the feminine singular noun קֶשֶׁת (qeshet, “bow”). In this case the verb must be taken as Niphal (passive). However, it is possible that “my arms” is the subject of the verb and “bow” the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see GKC 464 §145.k.
[18:34] sn The strongest bow (Heb “bow of bronze”) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.
[18:35] 146 tn Heb “and you give to me the shield of your deliverance.”
[18:35] sn You give me your protective shield. Ancient Near Eastern literature often refers to a god giving a king special weapons. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 260-61.
[18:35] 147 tc 2 Sam 22:36 omits this line, perhaps due to homoioarcton. A scribe’s eye may have jumped from the vav (ו) prefixed to “your right hand” to the vav prefixed to the following “and your answer,” causing the copyist to omit by accident the intervening words (“your right hand supports me and”).
[18:35] 148 tn The MT of Ps 18:35 appears to read, “your condescension,” apparently referring to God’s willingness to intervene (cf. NIV “you stoop down”). However, the noun עֲנָוָה (’anavah) elsewhere means “humility” and is used only here of God. The form עַנְוַתְךָ (’anvatÿkha) may be a fully written form of the suffixed infinitive construct of עָנָה (’anah, “to answer”; a defectively written form of the infinitive appears in 2 Sam 22:36). In this case the psalmist refers to God’s willingness to answer his prayer; one might translate, “your favorable response.”
[18:35] 149 tn Heb “makes me great.”
[18:36] 150 tn Heb “you make wide my step under me.” “Step” probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, “you widen my stride.” This would suggest that God gives the psalmist the capacity to run quickly.
[18:36] 151 tn Heb “lower legs.” On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means “lower leg.”
[18:37] 152 tn 2 Sam 22:38 reads “destroy.”
[18:38] 153 tn Or “smash them.” 2 Sam 22:39 reads, “and I wiped them out and smashed them.”
[18:38] 154 tn Heb “until they are unable to rise.” 2 Sam 22:39 reads, “until they do not rise.”
[18:38] 155 sn They fall at my feet. For ancient Near Eastern parallels, see O. Keel, The Symbolism of the Biblical World, 294-97.
[18:39] 156 tn Heb “clothed me.” See v. 32.
[18:39] 157 tn Heb “you make those who rise against me kneel beneath me.”
[18:39] sn My foes kneel before me. For ancient Near Eastern parallels, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 268.
[18:40] 158 tn Heb “and [as for] my enemies, you give to me [the] back [or “neck”].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” Cf. Exod 23:27.
[18:40] 159 sn Those who hate me. See v. 17, where it is the
[18:41] 160 tn Heb “but there is no deliverer.”
[18:41] 161 tn Heb “to the
[18:41] sn They cry out. This reference to the psalmist’s enemies crying out for help to the
[18:42] 162 tn Heb “I pulverize them like dust upon the face of the wind.” The phrase “upon the face of” here means “before.” 2 Sam 22:43 reads, “like dust of the earth.”
[18:42] 163 tc Ps 18:42 reads, “I empty them out” (Hiphil of ריק), while 2 Sam 22:43 reads, “I crush them, I stomp on them” (juxtaposing the synonyms דקק and רקע). It is likely that the latter is a conflation of variants. One, but not both, of the verbs in 2 Sam 22:43 is probably original; “empty out” does not form as good a parallel with “grind, pulverize” in the parallel line.
[18:43] 165 tn Heb “from the strivings of a people.” In this context the Hebrew term רִיב (riv, “striving”) probably has a militaristic sense (as in Judg 12:2; Isa 41:11), and עָם (’am, “people”) probably refers more specifically to an army (for other examples, see the verses listed in BDB 766 s.v. I עַם, עָם 2.d). Some understand the phrase as referring to attacks by the psalmist’s own countrymen, the “nation” being Israel. However, foreign enemies appear to be in view; note the reference to “nations” in the following line.
[18:43] 166 tn 2 Sam 22:44 reads, “you keep me.”
[18:43] 167 tn Heb “a people whom I did not know serve me.” In this context “know” (יָדַע, yada’) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 44-45). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19.
[18:44] 168 tn Heb “at a report of an ear they submit to me.” The report of the psalmist’s exploits is so impressive that those who hear it submit to his rulership without putting up a fight.
[18:44] 169 tn For the meaning “be weak, powerless” for כָּחַשׁ (kakhash), see Ps 109:24. The next line (see v. 45a), in which “foreigners” are also mentioned, favors this interpretation. Another option is to translate “cower in fear” (see Deut 33:29; Pss 66:3; 81:15; cf. NIV “cringe”; NRSV “came cringing”).
[18:45] 170 tn Heb “wither, wear out.”
[18:45] 171 tn The meaning of חָרַג (kharag, “shake”) is established on the basis of cognates in Arabic and Aramaic. 2 Sam 22:46 reads חָגַר (khagar), which might mean here, “[they] come limping” (on the basis of a cognate in postbiblical Hebrew). The normal meaning for חָגַר (“gird”) makes little sense here.
[18:45] 173 tn Heb “their prisons.” The besieged cities of the foreigners are compared to prisons.
[18:46] 174 tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) is used exclusively as an oath formula, “as surely as the
[18:46] 175 tn Heb “my rocky cliff,” which is a metaphor for protection. See similar phrases in vv. 2, 31.
[18:46] 176 tn Or “blessed [i.e., praised] be.”
[18:46] 177 tn Heb “the God of my deliverance.” 2 Sam 22:48 reads, “the God of the rocky cliff of my deliverance.”
[18:46] 178 tn The words “as king” are supplied in the translation for clarification. Elsewhere in the psalms the verb רוּם (rum, “be exalted”), when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11).
[18:47] 179 tn Heb “the God.” See v. 32.
[18:47] 180 tn Heb “is the one who grants vengeance to me.” The plural form of the noun indicates degree here, suggesting complete vengeance or vindication.
[18:47] sn Completely vindicates me. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.
[18:47] 181 tn Heb “he subdues nations beneath me.” On the meaning of the verb דָּבַר (davar, “subdue,” a homonym of דָּבַר, davar, “speak”), see HALOT 209-10 s.v. I דבר. See also Ps 47:3 and 2 Chr 22:10. 2 Sam 22:48 reads “and [is the one who] brings down nations beneath me.”
[18:48] 182 tn Heb “[the one who] delivers me.” 2 Sam 22:49 reads “and [the one who] brings me out.”
[18:48] 183 tn Heb “lifts me up.” In light of the preceding and following references to deliverance, the verb רום probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt, elevate” here, indicating that the
[18:48] 184 tn Heb “from those who rise against me.”
[18:49] 185 sn I will give you thanks before the nations. This probably alludes to the fact that the psalmist will praise the
[18:49] 186 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “
[18:50] 187 tn Or “the one who.”
[18:50] 188 tn Heb “magnifies the victories of his king.” “His king” refers to the psalmist, the Davidic king whom God has chosen to rule Israel.
[18:50] 189 tn Heb “[the one who] does loyalty.”
[18:50] 190 tn Heb “his anointed [one],” i.e., the psalmist/Davidic king. See Ps 2:2.
[18:50] 191 tn Or “offspring”; Heb “seed.”
[18:50] 192 sn If David is the author of the psalm (see the superscription), then he here anticipates that God will continue to demonstrate loyalty to his descendants who succeed him. If the author is a later Davidic king, then he views the divine favor he has experienced as the outworking of God’s faithful promises to David his ancestor.
[19:1] 193 sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.
[19:1] 194 sn God’s glory refers here to his royal majesty and power.
[19:1] 195 tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.
[19:2] 196 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
[19:2] 197 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
[19:3] 198 tn Heb “their.” The antecedent of the plural pronoun is “heavens” (v. 1).
[19:4] 199 tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.
[19:4] 200 tn Heb “goes out,” or “proceeds forth.”
[19:4] 201 tn Heb “their” (see the note on the word “its” in v. 3).
[19:4] 202 tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsa’, “goes out”) is understood by ellipsis.
[19:4] 203 tn Heb “to the end of the world.”
[19:4] 204 tn Heb “in them” (i.e., the heavens).
[19:4] 205 sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.
[19:5] 206 tn The participle expresses the repeated or regular nature of the action.
[19:5] 207 tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).
[19:5] sn Like a bridegroom. The metaphor likens the sun to a bridegroom who rejoices on his wedding night.
[19:5] 208 tn The imperfect verbal form draws attention to the regularity of the action.
[19:5] 209 tn Heb “[on] a path.”
[19:5] sn Like a strong man. The metaphorical language reflects the brilliance of the sunrise, which attests to the sun’s vigor.
[19:6] 210 tn Heb “from the end of the heavens [is] its going forth.”
[19:6] 211 tn Heb “and its circuit [is] to their ends.”
[19:6] 212 tn Heb “is hidden from.”
[19:7] 213 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
[19:7] 214 tn Traditionally, “the testimony of the
[19:7] 215 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
[19:7] 216 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
[19:8] 217 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
[19:8] 218 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
[19:8] 219 tn Heb “command.” The singular here refers to the law as a whole.
[19:8] 220 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
[19:8] 221 tn Heb [they] enlighten [the] eyes.
[19:9] 222 tn Heb “the fear of the
[19:9] 223 tn Heb “[it] stands permanently.”
[19:9] 224 sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.
[19:10] 225 tn Heb “more desirable.”
[19:10] 226 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
[19:11] 227 tn Heb “moreover your servant is warned by them.”
[19:11] 228 tn Heb “in the keeping of them [there is] a great reward.”
[19:12] 229 tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.
[19:12] 230 tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.
[19:13] 231 tn Or “presumptuous.”
[19:13] 232 tn Heb “let them not rule over me.”
[19:14] 234 tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”
[19:14] 235 tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”
[19:14] 236 tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.
[20:1] 237 sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.
[20:1] 238 tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the
[20:1] 239 sn May the
[20:1] 240 tn Heb “in a day of trouble.”
[20:1] 241 tn Heb “the name of the God of Jacob.” God’s “name” refers metonymically to his very person and to the divine characteristics suggested by his name, in this case “God of Jacob,” which highlights his relationship to Israel.
[20:2] 242 tc Heb “from [the] temple.” The third masculine singular pronominal suffix (ן, nun) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184.
[20:3] 243 tn Or “remember.” For other examples of the verb זָכַר (zakhar) carrying the nuance “take notice of,” see Pss 8:4 and 9:12.
[20:3] 244 tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (yÿdashÿneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”
[20:4] 245 tn Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6.
[20:4] 246 sn May he bring all your plans to pass. This probably refers to the king’s strategy for battle.
[20:5] 247 sn Your victory. Here the king is addressed (see v. 1).
[20:5] 248 tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).
[20:6] sn Now I am sure. The speaker is not identified. It is likely that the king, referring to himself in the third person (note “his chosen king”), responds to the people’s prayer. Perhaps his confidence is due to the reception of a divine oracle of salvation.
[20:6] 250 tn The perfect verbal form is probably used rhetorically to state that the deliverance is as good as done. In this way the speaker emphasizes the certainty of the deliverance. Another option is to take the statement as generalizing; the psalmist affirms that the
[20:6] 251 tn Heb “his anointed one.” This title refers to the Davidic king. See Pss 2:2 and 18:50.
[20:6] 252 tn Heb “he will answer him.”
[20:6] 253 tn Heb “from his holy heavens.”
[20:6] 254 tn Heb “with mighty acts of deliverance of his right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Ps 17:7).
[20:7] 255 tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.
[20:7] 256 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.
[20:7] 257 tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the
[20:8] 258 tn Or “stumble and fall down.”
[20:8] 259 tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s victorious people and the defeated enemies mentioned in the previous line. The perfect verbal forms either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle. They describe the demise of the enemy as being as good as done.
[20:8] 260 tn Or “rise up and remain upright.” On the meaning of the Hitpolel of עוּד (’ud), see HALOT 795 s.v. I עוד. The verbal forms (a perfect followed by a prefixed form with vav [ו] consecutive) either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle.
[20:9] 261 tc This translation assumes an emendation of the verbal form הוֹשִׁיעָה (hoshi’ah). As it stands, the form is an imperative. In this case the people return to the petitionary mood with which the psalm begins (“O
[20:9] 262 tn If the imperative is retained in the preceding line, then the prefixed verbal form is best taken as a jussive of prayer, “may he answer us.” However, if the imperative in the previous line is emended to a perfect, the prefixed form is best taken as imperfect, “he will answer us” (see the note on the word “king” at the end of the previous line).
[20:9] 263 tn Heb “in the day we call.”
[21:1] 264 sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.
[21:1] 265 tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).
[21:1] 266 tn Heb “and in your deliverance, how greatly he rejoices.”
[21:2] 267 tn The translation assumes the perfect verbal forms in v. 2 are generalizing, stating factually what God typically does for the king. Another option is to take them as present perfects, “you have granted…you have not refused.” See v. 4, which mentions a specific request for a long reign.
[21:2] 268 tn Heb “and the request of his lips you do not refuse.”
[21:3] 269 tn Or “meet him [with].”
[21:3] 271 sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).
[21:4] 272 tn Heb “life he asked from you.” Another option is to translate the perfect verbal forms in v. 4 with the present tense, “he asks…you grant.”
[21:4] 273 tn Heb “you have granted him length of days forever and ever.” The phrase “length of days,” when used of human beings, usually refers to a lengthy period of time (such as one’s lifetime). See, for example, Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20. The additional phrase “forever and ever” is hyperbolic. While it seems to attribute eternal life to the king (see Pss 61:6-7; 72:5 as well), the underlying reality is the king’s enduring dynasty. He will live on, as it were, through his descendants, who will continue to rule over his kingdom long after he has passed off the scene.
[21:5] 274 tn Or “great glory.”
[21:5] 275 tn Heb “majesty and splendor you place upon him.” For other uses of the phrase הוֹד וְהָדָר (hod vÿhadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 96:6; 104:1; 111:3.
[21:6] 276 tn Heb “you make him happy with joy with [i.e., “close by” or “in”] your face.” On the idiom “with your face” (i.e., “in your presence”) see Ps 16:11 and BDB 816 s.v. פָּנֻה II.2.a.
[21:7] 277 tn The active participle draws attention to the ongoing nature of the action.
[21:7] 278 tn Traditionally “the Most High’s.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.
[21:7] 279 tn Another option is to translate the imperfect verbal form as future, “he will not be upended” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense.
[21:8] 280 tn The king is now addressed. One could argue that the
[21:8] 281 tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.
[21:8] 282 tn Heb “your right hand finds those who hate you.”
[21:9] 283 tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).
[21:9] 284 tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.
[21:9] 285 tn Heb “the
[21:10] 286 tn Heb “fruit.” The next line makes it clear that offspring is in view.
[21:10] 288 tn Heb “sons of man.”
[21:11] 290 tn Heb “they extend against you harm.” The perfect verbal forms in v. 11 are taken as generalizing, stating factually what the king’s enemies typically do. Another option is to translate with the past tense (“they intended…planned”).
[21:11] 292 tn Heb “they lack ability.”
[21:12] 293 tn Heb “you make them a shoulder,” i.e., “you make them turn and run, showing the back of their neck and shoulders.”
[21:12] 294 tn Heb “with your bowstrings you fix against their faces,” i.e., “you fix your arrows on the bowstrings to shoot at them.”
[21:13] 295 tn Heb “in your strength,” but English idiom does not require the pronoun.
[21:13] sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation.
[21:13] 296 tn Heb “sing praise.”
[22:1] 297 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
[22:1] 298 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
[22:1] 299 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
[22:1] 300 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
[22:2] 301 tn Heb “there is no silence to me.”
[22:3] 302 tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the
[22:4] 304 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
[22:5] 305 tn Or “were not ashamed.”
[22:6] 306 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 307 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 308 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 309 tn Heb “a reproach of man and despised by people.”
[22:7] 310 tn Or “scoff at, deride, mock.”
[22:7] 311 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 312 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 313 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
[22:8] 314 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
[22:8] 315 tn Heb “Let him”; the referent (the
[22:8] 316 tn Heb “Let him”; the referent (the
[22:8] 317 tn That is, “for he [the
[22:8] sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.
[22:9] 318 tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
[22:10] 319 tn Heb “upon you I was cast from [the] womb.”
[22:10] 320 tn Heb “from the womb of my mother you [have been] my God.”
[22:10] sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb).
[22:11] 321 tn Heb “and there is no helper.”
[22:12] 322 sn The psalmist figuratively compares his enemies to dangerous bulls.
[22:12] 323 sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.
[22:13] 324 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”
[22:13] 325 tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).
[22:13] 326 tn Heb “a lion ripping and roaring.”
[22:14] 327 tn Heb “like water I am poured out.”
[22:14] 328 sn The heart is viewed here as the seat of the psalmist’s strength and courage.
[22:15] 329 tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.
[22:15] 330 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 331 sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).
[22:15] 332 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[22:16] 334 tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”
[22:17] 335 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
[22:17] 336 tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.
[22:17] 337 tn Heb “they gaze, they look upon me.”
[22:18] 338 tn Heb “casting lots.” The precise way in which this would have been done is not certain.
[22:19] 339 tn Heb “O my strength.”
[22:19] 340 tn Heb “hurry to my help.”
[22:20] 342 tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).
[22:20] 343 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.
[22:20] 344 tn Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws” of the wild dogs.
[22:21] 345 sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).
[22:21] 346 tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (rÿ’emim, “wild oxen”; see BDB 910 s.v. רְאֵם).
[22:21] 347 tn Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.
[22:22] 348 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
[22:23] 349 tn Heb “[you] fearers of the
[22:23] 350 tn Heb “fear him.”
[22:24] 351 tn Or “affliction”; or “need.”
[22:24] 352 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
[22:24] 353 tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).
[22:25] 355 tn Heb “from with you [is] my praise.”
[22:25] 356 tn Heb “my vows I will fulfill before those who fear him.” When asking the
[22:26] 357 sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
[22:26] 358 tn Heb “may your heart[s].”
[22:27] 359 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 360 tn Heb “families of the nations.”
[22:27] 361 tn Heb “before you.”
[22:28] 362 tn Heb “for to the
[22:29] 363 tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the
[22:29] 364 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the
[22:29] 365 tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.
[22:29] 366 tn Heb “and his life he does not revive.”
[22:30] 367 tn Heb “offspring.”
[22:30] 368 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[22:31] 369 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 370 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
[23:1] 371 sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.
[23:1] 372 sn The LORD is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the LORD is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.
[23:1] 373 tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the LORD as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.
[23:2] 374 tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseniy) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.
[23:2] 375 tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (deshe’) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (mÿnukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents) but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).
[23:2] sn Within the framework of the metaphor, the psalmist/sheep is declaring in v. 2 that his shepherd provides the essentials for physical life. At a deeper level the psalmist may be referring to more than just physical provision, though that would certainly be included.
[23:3] 376 tn The appearance of the Hebrew term נַפְשִׁי (nafshi), traditionally translated “my soul,” might suggest a spiritualized interpretation for the first line of v. 3. However, at the surface level of the shepherd/sheep metaphor, this is unlikely. When it occurs with a pronominal suffix נֶפֶשׁ (nefesh) is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. 4 נֶפֶשׁ.a). In this context, where the statement most naturally refers to the physical provision just described, the form is best translated simply “me.” The accompanying verb (a Polel form [factitive use] of שׁוּב [shuv]), if referring to the physical provision just described, carries the nuance “refresh, restore strength.”
[23:3] 377 tn The imperfect verbal forms in v. 3 (יְשׁוֹבֵב [yÿshovev] and יַנְחֵנִי [yakheniy]), like those in vv. 1-2, highlight what is typical of the shepherd/sheep relationship.
[23:3] 378 tn The attributive genitive צֶדֶק (tsedeq) is traditionally translated “righteousness” here, as if designating a moral or ethical quality. But this seems unlikely, for it modifies מַעְגְּלֵי (ma’ggÿley, “paths”). Within the shepherd/sheep metaphor, the phrase likely refers to “right” or “correct” paths, i.e. ones that lead to pastures, wells, or the fold. While צֶדֶק usually does carry a moral or ethical nuance, it can occasionally refer to less abstract things, such as weights and offerings. In this context, which emphasizes divine provision and protection, the underlying reality is probably God’s providential guidance. The psalmist is confident that God takes him down paths that will ultimately lead to something beneficial, not destructive.
[23:3] 379 tn The Hebrew term שֶׁם (shem, “name”) refers here to the shepherd’s reputation. (The English term “name” is often used the same way.) The statement לְמַעַן שְׁמוֹ (lÿma’an shÿmo, “for the sake of his name”) makes excellent sense within the framework of the shepherd/sheep metaphor. Shepherds, who sometimes hired out their services, were undoubtedly concerned about their vocational reputation. To maintain their reputation as competent shepherds, they had to know the “lay of the land” and make sure they led the sheep down the right paths to the proper destinations. The underlying reality is a profound theological truth: God must look out for the best interests of the one he has promised to protect, because if he fails to do so, his faithfulness could legitimately be called into question and his reputation damaged.
[23:4] 380 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gay’, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
[23:4] 381 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
[23:4] 382 tn The Hebrew term רַע (ra’) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
[23:4] 383 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
[23:5] 384 sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23,” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.
[23:5] 385 tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.
[23:5] 386 tn The rare noun רְַָויָה (rÿvayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.
[23:6] 387 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
[23:6] 388 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
[23:6] 389 tn Heb “all the days of my life.”
[23:6] 390 tn The verb form וְשַׁבְתִּי (vÿshavtiy) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the
[23:6] 391 tn Heb “the house of the
[23:6] 392 tn The phrase אֹרֶךְ יָמִים (’orekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the
[24:1] 393 sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.
[24:2] 394 tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.
[24:2] 395 sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.
[24:3] 396 tn The imperfects in v. 3 are modal, expressing potential or permission.
[24:3] 397 sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).
[24:4] 398 tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.
[24:4] 399 tn Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshiy, “my life”) makes little sense here; many medieval Hebrew
[24:4] 400 tn Heb “and does not swear an oath deceitfully.”
[24:5] 401 tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the
[24:5] 402 tn “and vindication from the God of his deliverance.”
[24:6] 403 tn Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the
[24:6] sn This verse presents a somewhat idealized view of Jacob’s descendants as devoted worshipers of the Lord.
[24:7] 404 tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).
[24:7] 405 tn Heb “lift yourselves up.”
[24:7] 406 tn Or “king of glory.”
[24:7] 407 tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
[24:8] 408 sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.
[24:10] 409 tn Traditionally, “the
[25:1] 410 sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.
[25:1] 411 tn Heb “to you, O
[25:3] 412 tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).
[25:4] 413 sn Teach me your paths. In this context the
[25:5] 414 sn The
[25:6] 415 tn That is, “remember” with the intention of repeating.
[25:6] 416 tn Heb “for from antiquity [are] they.”
[25:7] 417 tn Heb “do not remember,” with the intention of punishing.
[25:7] 418 sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
[25:7] 419 tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O
[25:8] 420 tn Heb “good and just.”
[25:8] 421 tn Heb “teaches sinners in the way.”
[25:9] 422 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
[25:9] 423 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
[25:9] 424 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
[25:10] 425 tn Heb “all the paths of the
[25:10] 426 tn Heb “to the ones who keep his covenant and his testimonies.”
[25:11] 427 tn Heb “name.” By forgiving the sinful psalmist, the
[25:11] 428 sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
[25:12] 429 tn Heb “Who is this man, the one who fears the
[25:13] 430 tn Heb “his life in goodness dwells.” The singular is representative (see v. 14).
[25:13] 431 tn Or “offspring”; Heb “seed.”
[25:14] 433 tn Heb “the advice of the
[25:14] 434 tn Heb “and his covenant, to make them know.”
[25:15] 435 tn Heb “my eyes continually [are] toward the
[25:15] 436 tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).
[25:16] 437 tn That is, helpless and vulnerable.
[25:17] 438 tc Heb “the distresses of my heart, they make wide.” The text makes little if any sense as it stands, unless this is an otherwise unattested intransitive use of the Hiphil of רָחַב (rakhav, “be wide”). It is preferable to emend the form הִרְחִיבוּ (hirkhivu; Hiphil perfect third plural “they make wide”) to הַרְחֵיב (harkhev; Hiphil imperative masculine singular “make wide”). (The final vav [ו] can be joined to the following word and taken as a conjunction.) In this case one can translate, “[in/from] the distresses of my heart, make wide [a place for me],” that is, “deliver me from the distress I am experiencing.” For the expression “make wide [a place for me],” see Ps 4:1.
[25:17] 439 tn Heb “from my distresses lead me out.”
[25:18] 440 tn Heb “lift up all my sins.”
[25:19] 441 tn Heb “see my enemies for they are numerous, and [with] violent hatred they hate me.”
[25:22] 444 tn Heb “his distresses.”
[25:22] sn O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting.
[26:1] 445 sn Psalm 26. The author invites the Lord to test his integrity, asserts his innocence and declares his loyalty to God.
[26:1] 446 tn Heb “for I in my integrity walk.”
[26:2] 447 tn Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character.
[26:3] 448 tn Heb “for your faithfulness [is] before my eyes.”
[26:3] 449 tn Heb “and I walk about in your loyalty.”
[26:3] sn The psalmist’s awareness of the Lord’s faithfulness and…loyalty toward him motivates him to remain loyal to the Lord and to maintain his moral purity.
[26:4] 451 tn Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
[26:4] 452 tn Heb “[those who] conceal themselves.”
[26:5] 453 tn Heb “assembly, company.”
[26:5] 454 tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
[26:6] 455 tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.
[26:6] 456 tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.
[26:7] 457 tn Heb “to cause to be heard the sound of thanksgiving.”
[26:7] 458 tn The two infinitival forms (both with prefixed preposition -לְ, lamed) give the purpose for his appearance at the altar.
[26:8] 459 tn Heb “the dwelling of your house.”
[26:8] 460 tn Heb “the place of the abode of your splendor.”
[26:9] 461 tn Heb “do not gather up my life with.”
[26:9] 462 tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).
[26:10] 463 tn Heb “who [have] in their hands evil.”
[26:10] 464 tn Heb “and their right hand is full of a bribe.”
[26:11] 465 tn Heb “and I in my integrity walk.” The psalmist uses the imperfect verbal form to emphasize this is his practice. The construction at the beginning of the verse (conjunction + pronoun) highlights the contrast between the psalmist and the sinners mentioned in vv. 9-10.
[26:11] 466 tn Or “redeem me.”
[26:12] 467 tn Heb “my foot stands in a level place.”
[27:1] 468 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
[27:1] 469 tn Heb “the
[27:1] 470 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”
[27:1] 471 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
[27:2] 472 tn Heb “draw near to me.”
[27:2] 473 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
[27:2] 474 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
[27:2] 475 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
[27:3] 476 tn Heb “my heart does not fear.”
[27:3] 477 tn Heb “if war rises up against me.”
[27:3] 478 tn Heb “in this [i.e., “during this situation”] I am trusting.”
[27:4] 479 tn Heb “my living.”
[27:4] 480 sn The
[27:5] 482 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
[27:5] 483 tn Heb “he will hide me in his hut.”
[27:5] 486 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
[27:5] 487 tn Heb “on a rocky summit he lifts me up.” The
[27:6] 488 tn Heb “and now my head will be lifted up over my enemies all around me.”
[27:6] sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).
[27:6] 489 tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
[27:8] 491 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the
[27:8] 492 tn Heb “your face, O
[27:9] 493 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
[27:9] 494 tn Or “[source of] help.”
[27:10] 495 tn Or “though my father and mother have abandoned me.”
[27:10] 496 tn Heb “gather me in”; or “receive me.”
[27:11] 497 tn Heb “teach me your way.” The
[27:11] 498 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
[27:11] 499 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
[27:12] 500 tn Heb “do not give me over to the desire of my enemies.”
[27:12] 501 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
[27:13] 502 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the
[27:14] 504 tn Heb “be strong and let your heart be confident.”
[28:1] 505 sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.
[28:1] 506 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.
[28:1] 507 tn Heb “do not be deaf from me.”
[28:1] 508 tn Heb “lest [if] you are silent from me.”
[28:1] 509 tn Heb “I will be equal with.”
[28:1] 510 tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.
[28:2] 511 sn I lift my hands. Lifting one’s hands toward God was a gesture of prayer.
[28:2] 512 tn The Hebrew term דְּבִיר (dÿvir, “temple”) actually refers to the most holy place within the sanctuary.
[28:3] 513 tn Heb “workers of wickedness.”
[28:3] 514 tn Heb “speakers of peace with their neighbors.”
[28:3] 515 tn Heb “and evil [is] in their heart[s].”
[28:4] 516 tn Heb “Give to them according to their work, and according to the evil of their deeds. According to the work of their hands give to them. Return their due to them.” The highly repetitive style reflects the psalmist’s agitated emotional state and draws attention to his yearning for justice.
[28:5] 517 tn Heb “or the work of his hands.” In this context “the
[28:5] 518 tn Heb “he”; the referent (the
[28:5] 519 tn Heb “will tear them down and not rebuild them.” The ungodly are compared to a structure that is permanently demolished.
[28:6] 520 tn Heb “blessed [be] the
[28:6] 521 sn He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.
[28:7] 522 tn Heb “The
[28:7] 523 tn Heb “in him my heart trusts.”
[28:7] 524 tn Or “I am helped.”
[28:7] 525 tn Heb “and my heart exults.”
[28:7] 526 tn Heb “and from my song I will thank him.” As pointed in the Hebrew text, מִשִּׁירִי (mishiri) appears to be “from my song,” but the preposition “from” never occurs elsewhere with the verb “to thank” (Hiphil of יָדָה, yadah). Perhaps משׁיר is a noun form meaning “song.” If so, it can be taken as an adverbial accusative, “and [with] my song I will thank him.” See P. C. Craigie, Psalms 1-50 (WBC), 236.
[28:8] 527 tn Heb “the
[28:8] 528 tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.
[28:9] 530 tn Heb “your inheritance.” The parallelism (note “your people”) indicates that Israel is in view.
[28:9] 531 tn Heb “shepherd them and lift them up.”
[28:9] sn The shepherd metaphor is sometimes associated with royal responsibility. See 2 Sam 5:2; 7:7; Mic 5:2-4).
[29:1] 533 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
[29:1] 534 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.
[29:1] tn The phrase בְּנֵי אֵלִים (bÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.
[29:1] 535 tn Or “ascribe to the
[29:2] 536 tn Heb “ascribe to the
[29:2] 537 tn That is, properly dressed for the occasion.
[29:3] 538 tn Heb “the voice of the
[29:3] 539 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the
[29:3] 540 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the
[29:4] 541 tn Heb “the voice of the
[29:4] 542 tn Heb “the voice of the
[29:5] 543 tn The Hebrew participial form draws attention to the durative nature of the action being described.
[29:5] 544 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
[29:5] 545 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
[29:6] 546 sn Sirion is another name for Mount Hermon (Deut 3:9).
[29:6] 547 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
[29:7] 548 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the
[29:7] 549 sn The
[29:8] 550 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
[29:8] 551 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
[29:9] 552 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
[29:9] 553 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the
[29:9] 554 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
[29:9] 555 tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).
[29:9] sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
[29:9] 556 tn Heb “In his temple, all of it says, ‘Glory.’”
[29:10] 557 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
[29:10] 558 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
[29:11] 559 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
[29:11] 560 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
[29:11] 561 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the
[30:1] 562 sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.
[30:1] 563 tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.
[30:1] 564 tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the
[30:2] 566 sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.
[30:3] 568 tn Heb “you kept me alive from those descending into the pit.” The Hebrew noun בוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”
[30:4] 569 tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
[30:4] 570 tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the
[30:5] 571 tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).
[30:5] 572 tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.
[30:6] 573 sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).
[30:7] 574 tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).
[30:7] 575 tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).
[30:8] 576 tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.
[30:9] 577 sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.
[30:9] 578 tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.
[30:9] 579 tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24; 103:4).
[30:9] 580 tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.
[30:9] 581 tn The rhetorical questions anticipate the answer, “Of course not!”
[30:9] sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
[30:10] 582 tn Heb “be a helper to me.”
[30:11] 583 sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.
[30:12] 584 tn Heb “so that”; or “in order that.”
[30:12] 585 tn Heb “glory.” Some view כָבוֹד (khavod, “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; 57:9; 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.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.
[31:1] 587 sn Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19-24, which were apparently written after the Lord answered the prayer of vv. 1-18, the psalmist thanks the Lord for delivering him.
[31:1] 588 tn Heb “in your vindication rescue me.”
[31:2] 589 tn Heb “turn toward me your ear.”
[31:2] 590 tn Heb “become for me a rocky summit of refuge.”
[31:2] 591 tn Heb “a house of strongholds to deliver me.”
[31:3] 592 sn The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.
[31:3] 593 tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) refers here to the
[31:3] 594 tn The present translation assumes that the imperfect verbal forms are generalizing, “you lead me and guide me.” Other options are to take them as an expression of confidence about the future, “you will lead me and guide me” (cf. NASB), or as expressing a prayer, “lead me and guide me” (cf. NEB, NIV, NRSV).
[31:4] 595 tn Heb “bring me out.” The translation assumes that the imperfect verbal form expresses the psalmist’s confidence about the future. Another option is to take the form as expressing a prayer, “free me.”
[31:5] 596 tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.
[31:5] 597 tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
[31:6] 598 tn Heb “the ones who observe vain things of falsehood.” See Jonah 2:9.
[31:7] 599 tn Heb “you know the distresses of my life.”
[31:8] 600 tn Heb “you cause my feet to stand.”
[31:9] 601 tn Or perhaps, “are swollen.”
[31:9] 602 tn Cf. Ps 6:7, which has a similar line.
[31:9] 603 tn Heb “my breath and my stomach [grow weak].” Apparently the verb in the previous line (“grow dim, be weakened”) is to be understood here. The Hebrew term נפשׁ can mean “life,” or, more specifically, “throat, breath.” The psalmist seems to be lamenting that his breathing is impaired because of the physical and emotional suffering he is forced to endure.
[31:10] 604 tn Heb “and my years in groaning.”
[31:10] 605 tn Heb “stumbles in.”
[31:10] 606 tn Heb “grow weak.”
[31:11] 607 tn Heb “because of all my enemies I am a reproach.”
[31:11] 608 tc Heb “and to my neighbors, exceedingly.” If the MT is retained, then these words probably go with what precedes. However the syntactical awkwardness of the text suggests it is textually corrupt. P. C. Craigie (Psalms 1-50 [WBC], 258) suggests that the initial mem (מ) on מְאֹד (me’od, “exceedingly”) be understood as an enclitic mem (ם) which was originally suffixed to the preceding form and then later misinterpreted. The resulting form אֵד (’ed) can then be taken as a defectively written form of אֵיד (’ed, “calamity”). If one follows this emendation, then the text reads literally, “and to my neighbors [I am one who experiences] calamity.” The noun פַחַד (fakhad, “[object of] horror”) occurs in the next line; אֵיד and פַחַד appear in parallelism elsewhere (see Prov 1:26-27).
[31:11] 609 tn Heb “and [an object of ] horror to those known by me.”
[31:12] 610 tn Heb “I am forgotten, like a dead man, from [the] heart.” The “heart” is here viewed as the center of one’s thoughts.
[31:12] 611 tn Heb “I am like a broken jar.” One throws away a broken jar without a second thought because it is considered worthless and useless.
[31:13] 612 tn Heb “the report of many.”
[31:13] 613 tn Heb “the terror from all around.”
[31:15] 614 tn Heb “in your hand [are] my times.”
[31:16] 615 tn Heb “cause your face to shine.”
[31:17] 616 tn The verb יִדְּמוּ (yiddÿmu) is understood as a form of דָּמַם (damam, “wail, lament”). Another option is to take the verb from דָּמַם (“be quiet”; see BDB 198-99 s.v. I דָּמַם), in which case one might translate, “May they lie silent in the grave.”
[31:18] 617 tn Heb “the [ones which].”
[31:19] 619 tn Or “How abundant are your blessings!”
[31:19] 620 tn Heb “for those who fear you.”
[31:19] 621 tn “Taking shelter” in the
[31:19] 622 tn Heb “you work [your favor] for the ones seeking shelter in you before the sons of men.”
[31:20] 623 tn The noun רֹכֶס (rokhes) occurs only here. Its meaning is debated; some suggest “snare,” while others propose “slander” or “conspiracy.”
[31:20] 624 tn Heb “you hide them in the hiding place of your face from the attacks of man.” The imperfect verbal forms in this verse draw attention to God’s typical treatment of the faithful.
[31:20] 625 tn Heb “you conceal them in a shelter from the strife of tongues.”
[31:21] 626 tn Heb “blessed [be] the
[31:21] 627 tn Heb “for he caused his faithfulness to be amazing to me in a besieged city.” The psalmist probably speaks figuratively here. He compares his crisis to being trapped in a besieged city, but the
[31:22] 628 tn Heb “and I, I said in my haste.”
[31:22] 629 tn Heb “from before your eyes.”
[31:23] 630 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
[31:23] 631 tn The participial forms in the second and third lines characterize the Lord as one who typically protects the faithful and judges the proud.
[31:24] 632 tn Heb “be strong and let your heart[s] be confident.”
[32:1] 633 sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.
[32:1] 634 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.
[32:1] 635 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, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one’s sins are forgiven.
[32:1] 636 tn Heb “lifted up.”
[32:1] 637 tn Heb “covered over.”
[32:2] 638 tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”
[32:2] 639 tn Heb “blessed [is] the man to whom the
[32:2] 640 sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.
[32:3] 641 tn Heb “when I was silent.”
[32:3] 642 tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.
[32:4] 643 tn Heb “your hand was heavy upon me.”
[32:4] 644 tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.
[32:4] sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.
[32:4] 645 tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”
[32:4] 646 sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.
[32:5] 647 tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”
[32:5] 648 tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.
[32:6] 649 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).
[32:6] 650 tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the
[32:6] 651 tn The Hebrew term רַק (raq) occasionally has an asseverative force.
[32:6] 652 sn The surging water is here a metaphor for trouble that endangers one’s life.
[32:6] 653 tn Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6.
[32:7] 654 tn Heb “[with] shouts of joy of deliverance you surround me.”
[32:8] 655 tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the
[32:8] 656 tn Heb “I will instruct you and I will teach you in the way [in] which you should walk.”
[32:8] 657 tn Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the
[32:9] 658 tn The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group.
[32:9] 659 tn Heb “like a horse, like a mule without understanding.”
[32:9] 660 tn Heb “with a bridle and bit, its [?] to hold, not to come near to you.” The meaning of the Hebrew noun עֲדִי (’adiy) is uncertain. Normally the word refers to “jewelry,” so some suggest the meaning “trappings” here (cf. NASB). Some emend the form to לְחֵיהֶם (lÿkhehem, “their jawbones”) but it is difficult to see how the present Hebrew text, even if corrupt, could have derived from this proposed original reading. P. C. Craigie (Psalms 1-50 [WBC], 265) takes the form from an Arabic root and translates “whose gallop.” Cf. also NRSV “whose temper must be curbed.”
[32:10] 661 tn Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.
[32:10] 662 tn Heb “but the one who trusts in the
[32:11] 663 tn Heb “all [you] pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the
