For you are the God who delivers me;
on you I rely all day long.
my whole body wasted away, 3
while I groaned in pain all day long.
and praise you all day long. 5
and his children 7 are blessed.
and my whole body is sick. 9
38:13 But I am like a deaf man – I hear nothing;
I am like a mute who cannot speak. 10
For I was once walking along with the great throng to the temple of God,
shouting and giving thanks along with the crowd as we celebrated the holy festival. 12
Why are you upset? 15
Wait for God!
For I will again give thanks
to my God for his saving intervention. 16
You did not go into battle with our armies. 18
44:16 before the vindictive enemy
who ridicules and insults me. 19
44:23 Rouse yourself! Why do you sleep, O Lord?
Wake up! 20 Do not reject us forever!
52:3 You love evil more than good,
lies more than speaking the truth. 21 (Selah)
I trust in you.
they watch my every step, 28
71:8 I praise you constantly
and speak of your splendor all day long. 31
71:15 I will tell about your justice,
and all day long proclaim your salvation, 32
though I cannot fathom its full extent. 33
71:24 All day long my tongue will also tell about your justice,
May they continually pray for him!
May they pronounce blessings on him all day long! 38
73:14 I suffer all day long,
and am punished every morning.”
Remember how fools insult you all day long! 40
for I cry out to you all day long!
those who know me leave me alone in the darkness. 43
By your favor we are victorious. 45
and mix my drink with my tears, 47
119:97 O how I love your law!
All day long I meditate on it.
1 sn The
2 tn Heb “when I was silent.”
3 tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.
4 tn Heb “and my tongue will proclaim your justice.”
5 tn Heb “all the day your praise.” The verb “proclaim” is understood by ellipsis in the second line (see the previous line).
6 tn The active participles describe characteristic behavior.
7 tn Or “offspring”; Heb “seed.”
8 tn Heb “for my loins are filled with shame.” The “loins” are viewed here as the seat of the psalmist’s emotions. The present translation assumes that נִקְלֶה (niqleh) is derived from קָלָה (qalah, “be dishonored”). Some derive it instead from a homonymic root קָלָה (qalah), meaning “to roast.” In this case one might translate “fever” (cf. NEB “my loins burn with fever”).
11 tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the
12 tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.
13 tn Heb “Why do you bow down?”
14 sn For poetic effect the psalmist addresses his soul, or inner self.
15 tn Heb “and why are you in turmoil upon me?”
16 tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.
17 tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.
18 tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).
21 tn Or “deceit more than speaking what is right.”
23 tn Or “for.”
24 tn Some take the Hebrew term מָרוֹם (marom, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIV “in their pride”). The present translation assumes the term is a divine title here. The
25 tn Heb “[in] a day.”
27 tn Or “hide.”
28 tn Heb “my heels.”
29 tn Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”
30 tn Heb “they wait [for] my life.”
31 tn Heb “my mouth is filled [with] your praise, all the day [with] your splendor.”
32 tn Heb “my mouth declares your vindication, all the day your deliverance.”
33 tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”
34 tn Heb “those who seek my harm.”
35 tn Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.
36 tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (yÿkhiy hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).
37 tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.
38 tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.
39 tn Or “defend your cause.”
40 tn Heb “remember your reproach from a fool all the day.”
41 tn Or “show me favor.”
42 tn Heb “you cause to be far from me friend and neighbor.”
43 tn Heb “those known by me, darkness.”
44 tn Heb “for the splendor of their strength [is] you.”
45 tn Heb “you lift up our horn,” or if one follows the marginal reading (Qere), “our horn is lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:24; 92:10; Lam 2:17).
47 tn Heb “weeping.”