Mazmur 18:12

18:12 From the brightness in front of him came

hail and fiery coals. ¹ 

Mazmur 23:6

23:6 Surely your goodness and faithfulness ²  will pursue ³  me all my days, ⁴ 

and I will live in ⁵  the Lord’s house ⁶  for the rest of my life. ⁷ 

Mazmur 44:9

44:9 But ⁸  you rejected and embarrassed us!

You did not go into battle with our armies. ⁹ 

Mazmur 49:17

49:17 For he will take nothing with him when he dies;

his wealth will not follow him down into the grave. ¹⁰ 

Mazmur 60:12

60:12 By God’s power we will conquer; ¹¹ 

he will trample down ¹²  our enemies.

Mazmur 95:11

95:11 So I made a vow in my anger,

‘They will never enter into the resting place I had set aside for them.’” ¹³ 

Mazmur 108:13

108:13 By God’s power we will conquer; ¹⁴ 

he will trample down ¹⁵  our enemies.

Mazmur 125:5

125:5 As for those who are bent on traveling a sinful path, ¹⁶ 

may the Lord remove them, ¹⁷  along with those who behave wickedly! ¹⁸ 

May Israel experience peace! ¹⁹ 

Mazmur 132:8

132:8 Ascend, O Lord, to your resting place,

you and the ark of your strength!

[18:12]  ¹ 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.

[23:6]  ² 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]  ³ 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]  ⁴ tn Heb “all the days of my life.”

[23:6]  ⁵ 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 Lord.” The term שׁוּב (shuv) appears only here with the following phrase בְּבֵית (bÿvet). The form should be emended to וְשִׁבְתִּי (vÿshivtiy; an infinitive construct from יָשַׁב, yashav, “live”) with pronominal suffix) or to וְיָשַׁבְתִּי (vÿyashavtiy; a Qal perfect with vav [ו] consecutive, first common singular, from ישׁב [see BHS, note c]). In either case one could then translate, “and I will live [in the house of the Lord].” The phrase “in the house” frequently follows the verb יָשַׁב in the OT.

[23:6]  ⁶ tn Heb “the house of the Lord.” The phrase may be purely metaphorical here, referring to the royal palace where the royal host of v. 5 holds his banquet and lives. If one takes the phrase more literally, it would refer to the earthly tabernacle (if one accepts Davidic authorship) or the later temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).

[23:6]  ⁷ 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 Lord’s blessings and should not be taken literally.

[44:9]  ⁸ tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.

[44:9]  ⁹ tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).

[49:17]  ¹⁰ tn Heb “his glory will not go down after him.”

[60:12]  ¹¹ tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).

[60:12]  ¹² sn Trample down. On this expression see Ps 44:5.

[95:11]  ¹³ tn Heb “my resting place.” The promised land of Canaan is here viewed metaphorically as a place of rest for God’s people, who are compared to sheep (see v. 7).

[108:13]  ¹⁴ tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 118:16-16).

[108:13]  ¹⁵ sn On the expression trample down our enemies see Ps 44:5.

[125:5]  ¹⁶ tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.

[125:5]  ¹⁷ tn Heb “lead them away.” The prefixed verbal form is understood as a jussive of prayer here (note the prayers directly before and after this). Another option is to translate, “the Lord will remove them” (cf. NIV, NRSV).

[125:5]  ¹⁸ tn Heb “the workers of wickedness.”

[125:5]  ¹⁹ tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).