For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.
in Israel his reputation 3 is great.
he dwells in Zion. 5
the shield, the sword, and the rest of the weapons of war. 7 (Selah)
76:4 You shine brightly and reveal your majesty,
as you descend from the hills where you killed your prey. 8
they “fell asleep.” 11
All the warriors were helpless. 12
76:7 You are awesome! Yes, you!
Who can withstand your intense anger? 16
The earth 18 was afraid and silent
76:9 when God arose to execute judgment,
and to deliver all the oppressed of the earth. (Selah)
you reveal your anger in full measure. 21
76:11 Make vows to the Lord your God and repay them!
Let all those who surround him 22 bring tribute to the awesome one!
the kings of the earth regard him as awesome. 24
2 tn Or “God is known in Judah.”
3 tn Heb “name,” which here stands metonymically for God’s reputation.
6 tn Heb “flames of the bow,” i.e., arrows.
7 tn Heb “shield and sword and battle.” “Battle” probably here stands by metonymy for the weapons of war in general.
sn This verse may allude to the miraculous defeat of the Assyrians in 701
8 tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.
10 tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 §54.a, n. 2); the root is שָׁלַל (shalal, “to plunder”).
11 tn Heb “they slept [in] their sleep.” “Sleep” here refers to the “sleep” of death. A number of modern translations take the phrase to refer to something less than death, however: NASB “cast into a deep sleep”; NEB “fall senseless”; NIV “lie still”; NRSV “lay stunned.”
12 tn Heb “and all the men of strength did not find their hands.”
13 tn Heb “from your shout.” The noun is derived from the Hebrew 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; Nah 1:4, as well as the related noun in Job 26:11; Pss 9:5; 18:15; 104:7; Isa 50:2; 51:20; 66:15.
14 tn Or “chariot,” but even so the term is metonymic for the charioteer.
16 tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (me’az, “from the time of”) is better emended to מֵאֹז (me’oz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).
17 tn Heb “a [legal] decision,” or “sentence.”
18 tn “The earth” stands here by metonymy for its inhabitants.
19 tn Or “for.”
20 tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
21 tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.
23 tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior.
24 tn Heb “[he is] awesome to the kings of the earth.”