Mazmur 44:3

44:3 For they did not conquer ¹  the land by their swords,

and they did not prevail by their strength, ² 

but rather by your power, ³  strength ⁴  and good favor, ⁵ 

for you were partial to ⁶  them.

Mazmur 49:14

49:14 They will travel to Sheol like sheep, ⁷ 

with death as their shepherd. ⁸ 

The godly will rule ⁹  over them when the day of vindication dawns; ¹⁰ 

Sheol will consume their bodies and they will no longer live in impressive houses. ¹¹ 

Mazmur 52:1

Psalm 52 ¹² 

For the music director; a well-written song ¹³  by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” ¹⁴ 

52:1 Why do you boast about your evil plans, ¹⁵  O powerful man?

God’s loyal love protects me all day long! ¹⁶ 

Mazmur 69:13

69:13 O Lord, may you hear my prayer and be favorably disposed to me! ¹⁷ 

O God, because of your great loyal love,

answer me with your faithful deliverance! ¹⁸ 

[44:3]  ¹ tn Or “take possession of.”

[44:3]  ² tn Heb “and their arm did not save them.” The “arm” here symbolizes military strength.

[44:3]  ³ tn Heb “your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Pss 17:7; 20:6; 21:8).

[44:3]  ⁴ tn Heb “your arm.”

[44:3]  ⁵ tn Heb “light of your face.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

[44:3]  ⁶ tn Or “favorable toward.”

[49:14]  ⁷ tn Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shatu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shiyt, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).

[49:14]  ⁸ tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.

[49:14]  ⁹ tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.

[49:14]  ¹⁰ tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the Lord will deliver the oppressed from the rich (see v. 15) and send the oppressors to Sheol.

[49:14]  ¹¹ tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition -ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.

[52:1]  ¹² sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.

[52:1]  ¹³ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[52:1]  ¹⁴ tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”

[52:1]  sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).

[52:1]  ¹⁵ tn Heb “Why do you boast in evil?”

[52:1]  ¹⁶ tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.

[69:13]  ¹⁷ tn Heb “as for me, [may] my prayer be to you, O Lord, [in] a time of favor.”

[69:13]  ¹⁸ tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”