16:6 It is as if I have been given fertile fields
or received a beautiful tract of land. 1
yes, during the night I reflect and learn. 5
16:9 So my heart rejoices
and I am happy; 6
My life is safe. 7
I will sing praises to you! 9
For the music director; a psalm of David, a song.
Vows made to you are fulfilled.
all people approach you. 13
but you forgive 15 our acts of rebellion.
and allow to live in your palace courts. 17
May we be satisfied with the good things of your house –
your holy palace. 18
65:5 You answer our prayers by performing awesome acts of deliverance,
O God, our savior. 19
All the ends of the earth trust in you, 20
as well as those living across the wide seas. 21
and demonstrated your strength. 23
and their roaring waves,
as well as the commotion made by the nations. 25
you cause those living in the east and west to praise you. 27
you make it rich and fertile 29
with overflowing streams full of water. 30
You provide grain for them, 31
for you prepare the earth to yield its crops. 32
With rain showers you soften its soil, 36
and make its crops grow. 37
and you leave abundance in your wake. 39
and the hills are clothed with joy. 41
65:13 The meadows are clothed with sheep,
and the valleys are covered with grain.
They shout joyfully, yes, they sing.
1 tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל, see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.
2 tn Heb “bless,” that is, “proclaim as worthy of praise.”
3 tn Or “because.”
4 tn Or “counsels, advises.”
5 tn Heb “yes, [during] nights my kidneys instruct [or “correct”] me.” The “kidneys” are viewed here as the seat of the psalmist’s moral character (see Ps 26:2). In the quiet darkness the
6 tn Heb “my glory is happy.” Some view the Hebrew term כְּבוֹדִי (kÿvodiy, “my glory”) 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 30:12; 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.”
7 tn Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.
8 sn I will give you thanks before the nations. This probably alludes to the fact that the psalmist will praise the
9 tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “
11 tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”
12 tn Heb “O one who hears prayer.”
13 tn Heb “to you all flesh comes.”
14 tn Heb “the records of sins are too strong for me.”
15 tn Or “make atonement for.”
16 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
17 tn Heb “[whom] you bring near [so that] he might live [in] your courts.”
18 tn Or “temple.”
19 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”
20 tn Heb “a source of confidence [for] all the ends of the earth.”
sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality.
21 tc Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָם (yam, “sea”) to יָמִים (yamim, “seas”), or emend the plural form רְחֹקִים (rÿkhoqim, “far”) to the singular רָחֹק (rakhoq). In this case the final mem (ם) could be treated as dittographic; note the mem on the beginning of the first word in v. 6.
22 tn Heb “[the] one who establishes [the] mountains by his power.”
23 tn Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”
24 tn Heb “the roar of the seas.”
27 tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.
29 tn Heb “you greatly enrich it.”
30 tn Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).
32 tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.
33 tn Heb “saturating” [the form is an infinitive absolute].
34 tn Heb “flatten, cause to sink.”
35 tn Heb “trenches,” or “furrows.”
36 tn Heb “soften it,” that is, the earth.
37 tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.
38 tn Heb “your good,” which refers here to agricultural blessings.
39 tn Heb “and your paths drip with abundance.”
40 tn Heb “drip.”
41 tn That is, with rich vegetation that brings joy to those who see it.