and my bones are charred like a fireplace. 2
102:5 Because of the anxiety that makes me groan,
my bones protrude from my skin. 6
I am like a solitary bird on a roof.
102:8 All day long my enemies taunt me;
those who mock me use my name in their curses. 11
and mix my drink with my tears, 13
102:10 because of your anger and raging fury.
Indeed, 14 you pick me up and throw me away.
and I am withered like grass.
and your reputation endures. 17
For it is time to have mercy on her,
for the appointed time has come.
and all the kings of the earth will respect 23 his splendor,
102:16 when the Lord rebuilds Zion,
and reveals his splendor,
people yet to be born will praise the Lord.
from heaven the Lord will look toward earth, 29
102:20 in order to hear the painful cries of the prisoners,
and to set free those condemned to die, 30
102:21 so they may proclaim the name of the Lord in Zion,
102:22 when the nations gather together,
and the kingdoms pay tribute to the Lord. 33
he has cut short my days.
You endure through all generations. 36
102:25 In earlier times you established the earth;
the skies are your handiwork.
102:26 They will perish,
but you will endure. 37
They will wear out like a garment;
like clothes you will remove them and they will disappear. 38
your years do not come to an end.
102:28 The children of your servants will settle down here,
1 tn Heb “for my days come to an end in smoke.”
3 tn Heb “struck, attacked.”
4 tn Heb “I forget.”
5 sn I am unable to eat food. During his time of mourning, the psalmist refrained from eating. In the following verse he describes metaphorically the physical effects of fasting.
6 tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated – he is turned to “skin and bones,” so to speak.
7 tn The Hebrew term קָאַת (qa’at) refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). Modern translations have frequently rendered this as some type of owl (NIV, REB “desert owl”; NRSV “owl”).
11 tn Heb “by me they swear.” When the psalmist’s enemies call judgment down on others, they hold the psalmist up as a prime example of what they desire their enemies to become.
13 tn Heb “weeping.”
14 tn Or “for.”
15 tn Heb “my days [are] like an extended [or “lengthening”] shadow,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness.
17 tn Heb “and your remembrance [is] for a generation and a generation.”
18 tn The imperfect verbal forms are understood as expressing the psalmist’s confidence in God’s intervention. Another option is to take them as expressing the psalmist’s request or wish, “You, rise up and have compassion!”
19 tn Or “for.”
21 tn Heb “her dust,” probably referring to the dust of the city’s rubble.
23 tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).
24 tn The Hebrew adjective עַרְעָר (’arar, “destitute”) occurs only here in the OT. It is derived from the verbal root ערר (“to strip oneself”).
25 tn Heb “despise.”
28 tn Heb “from the height of his sanctuary.”
31 tn Heb “his praise.”
33 tn “and the kingdoms to serve the
35 tn Heb “do not lift me up in the middle of my days.”
36 tn Heb “in a generation of generations [are] your years.”
37 tn Heb “stand.”
38 tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.
39 tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the
40 tn Or “offspring”; Heb “seed.”
41 tn Heb “before you will be established.”