A psalm – a song used at the dedication of the temple; 2 by David.
and did not allow my enemies to gloat 4 over me.
30:2 O Lord my God,
I cried out to you and you healed me. 5
you rescued me from among those descending into the grave. 7
give thanks to his holy name. 9
30:5 For his anger lasts only a brief moment,
and his good favor restores one’s life. 10
One may experience sorrow during the night,
but joy arrives in the morning. 11
30:6 In my self-confidence I said,
“I will never be upended.” 12
Then you rejected me 14 and I was terrified.
30:8 To you, O Lord, I cried out;
I begged the Lord for mercy: 15
in my descending into the Pit? 18
Can the dust of the grave 19 praise you?
Can it declare your loyalty? 20
30:10 Hear, O Lord, and have mercy on me!
O Lord, deliver me!” 21
30:11 Then you turned my lament into dancing;
you removed my sackcloth and covered me with joy. 22
O Lord my God, I will always 25 give thanks to you.
1 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.
2 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.
3 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
4 tn Or “rejoice.”
6 tn Or “my life.”
7 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.”
9 tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the
10 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”).
11 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.
12 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).
13 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).
17 tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.
19 tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.
20 tn The rhetorical questions anticipate the answer, “Of course not!”
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!
21 tn Heb “be a helper to me.”
22 sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.
23 tn Heb “so that”; or “in order that.”
24 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.
25 tn Or “forever.”