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Psalms 42:1--83:18

Context

Book 2
(Psalms 42-72)

Psalm 42 1 

For the music director; a well-written song 2  by the Korahites.

42:1 As a deer 3  longs 4  for streams of water,

so I long 5  for you, O God!

42:2 I thirst 6  for God,

for the living God.

I say, 7  “When will I be able to go and appear in God’s presence?” 8 

42:3 I cannot eat, I weep day and night; 9 

all day long they say to me, 10  “Where is your God?”

42:4 I will remember and weep! 11 

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 

42:5 Why are you depressed, 13  O my soul? 14 

Why are you upset? 15 

Wait for God!

For I will again give thanks

to my God for his saving intervention. 16 

42:6 I am depressed, 17 

so I will pray to you while I am trapped here in the region of the upper Jordan, 18 

from Hermon, 19  from Mount Mizar. 20 

42:7 One deep stream calls out to another 21  at the sound of your waterfalls; 22 

all your billows and waves overwhelm me. 23 

42:8 By day the Lord decrees his loyal love, 24 

and by night he gives me a song, 25 

a prayer 26  to the living God.

42:9 I will pray 27  to God, my high ridge: 28 

“Why do you ignore 29  me?

Why must I walk around mourning 30 

because my enemies oppress me?”

42:10 My enemies’ taunts cut into me to the bone, 31 

as they say to me all day long, “Where is your God?” 32 

42:11 Why are you depressed, 33  O my soul? 34 

Why are you upset? 35 

Wait for God!

For I will again give thanks

to my God for his saving intervention. 36 

Psalm 43 37 

43:1 Vindicate me, O God!

Fight for me 38  against an ungodly nation!

Deliver me 39  from deceitful and evil men! 40 

43:2 For you are the God who shelters me. 41 

Why do you reject me? 42 

Why must I walk around 43  mourning 44 

because my enemies oppress me?

43:3 Reveal 45  your light 46  and your faithfulness!

They will lead me, 47 

they will escort 48  me back to your holy hill, 49 

and to the place where you live. 50 

43:4 Then I will go 51  to the altar of God,

to the God who gives me ecstatic joy, 52 

so that I express my thanks to you, 53  O God, my God, with a harp.

43:5 Why are you depressed, 54  O my soul? 55 

Why are you upset? 56 

Wait for God!

For I will again give thanks

to my God for his saving intervention. 57 

Psalm 44 58 

For the music director; by the Korahites, a well-written song. 59 

44:1 O God, we have clearly heard; 60 

our ancestors 61  have told us

what you did 62  in their days,

in ancient times. 63 

44:2 You, by your power, 64  defeated nations and settled our fathers on their land; 65 

you crushed 66  the people living there 67  and enabled our ancestors to occupy it. 68 

44:3 For they did not conquer 69  the land by their swords,

and they did not prevail by their strength, 70 

but rather by your power, 71  strength 72  and good favor, 73 

for you were partial to 74  them.

44:4 You are my 75  king, O God!

Decree 76  Jacob’s 77  deliverance!

44:5 By your power 78  we will drive back 79  our enemies;

by your strength 80  we will trample down 81  our foes! 82 

44:6 For I do not trust in my bow,

and I do not prevail by my sword.

44:7 For you deliver 83  us from our enemies;

you humiliate 84  those who hate us.

44:8 In God I boast all day long,

and we will continually give thanks to your name. (Selah)

44:9 But 85  you rejected and embarrassed us!

You did not go into battle with our armies. 86 

44:10 You made us retreat 87  from the enemy.

Those who hate us take whatever they want from us. 88 

44:11 You handed us 89  over like sheep to be eaten;

you scattered us among the nations.

44:12 You sold 90  your people for a pittance; 91 

you did not ask a high price for them. 92 

44:13 You made us 93  an object of disdain to our neighbors;

those who live on our borders taunt and insult us. 94 

44:14 You made us 95  an object of ridicule 96  among the nations;

foreigners treat us with contempt. 97 

44:15 All day long I feel humiliated 98 

and am overwhelmed with shame, 99 

44:16 before the vindictive enemy

who ridicules and insults me. 100 

44:17 All this has happened to us, even though we have not rejected you 101 

or violated your covenant with us. 102 

44:18 We have not been unfaithful, 103 

nor have we disobeyed your commands. 104 

44:19 Yet you have battered us, leaving us a heap of ruins overrun by wild dogs; 105 

you have covered us with darkness. 106 

44:20 If we had rejected our God, 107 

and spread out our hands in prayer to another god, 108 

44:21 would not God discover it,

for he knows 109  one’s thoughts? 110 

44:22 Yet because of you 111  we are killed all day long;

we are treated like 112  sheep at the slaughtering block. 113 

44:23 Rouse yourself! Why do you sleep, O Lord?

Wake up! 114  Do not reject us forever!

44:24 Why do you look the other way, 115 

and ignore 116  the way we are oppressed and mistreated? 117 

44:25 For we lie in the dirt,

with our bellies pressed to the ground. 118 

44:26 Rise up and help us!

Rescue us 119  because of your loyal love!

Psalm 45 120 

For the music director; according to the tune of “Lilies;” 121  by the Korahites, a well-written poem, 122  a love song.

45:1 My heart is stirred by a beautiful song. 123 

I say, “I have composed this special song 124  for the king;

my tongue is as skilled as the stylus of an experienced scribe.” 125 

45:2 You are the most handsome of all men! 126 

You speak in an impressive and fitting manner! 127 

For this reason 128  God grants you continual blessings. 129 

45:3 Strap your sword to your thigh, O warrior! 130 

Appear in your majestic splendor! 131 

45:4 Appear in your majesty and be victorious! 132 

Ride forth for the sake of what is right, 133 

on behalf of justice! 134 

Then your right hand will accomplish mighty acts! 135 

45:5 Your arrows are sharp

and penetrate the hearts of the king’s enemies.

Nations fall at your feet. 136 

45:6 Your throne, 137  O God, is permanent. 138 

The scepter 139  of your kingdom is a scepter of justice.

45:7 You love 140  justice and hate evil. 141 

For this reason God, your God 142  has anointed you 143 

with the oil of joy, 144  elevating you above your companions. 145 

45:8 All your garments are perfumed with 146  myrrh, aloes, and cassia.

From the luxurious palaces 147  comes the music of stringed instruments that makes you happy. 148 

45:9 Princesses 149  are among your honored guests, 150 

your bride 151  stands at your right hand, wearing jewelry made with gold from Ophir. 152 

45:10 Listen, O princess! 153 

Observe and pay attention! 154 

Forget your homeland 155  and your family! 156 

45:11 Then 157  the king will be attracted by 158  your beauty.

After all, he is your master! Submit 159  to him! 160 

45:12 Rich people from Tyre 161 

will seek your favor by bringing a gift. 162 

45:13 The princess 163  looks absolutely magnificent, 164 

decked out in pearls and clothed in a brocade trimmed with gold. 165 

45:14 In embroidered robes she is escorted to the king.

Her attendants, the maidens of honor who follow her,

are led before you. 166 

45:15 They are bubbling with joy as they walk in procession

and enter the royal palace. 167 

45:16 Your 168  sons will carry 169  on the dynasty of your ancestors; 170 

you will make them princes throughout the land.

45:17 I will proclaim your greatness through the coming years, 171 

then the nations will praise you 172  forever.

Psalm 46 173 

For the music director; by the Korahites; according to the alamoth style; 174  a song.

46:1 God is our strong refuge; 175 

he is truly our helper in times of trouble. 176 

46:2 For this reason we do not fear 177  when the earth shakes, 178 

and the mountains tumble into the depths of the sea, 179 

46:3 when its waves 180  crash 181  and foam,

and the mountains shake 182  before the surging sea. 183  (Selah)

46:4 The river’s channels bring joy to the city of God, 184 

the special, holy dwelling place of 185  the sovereign One. 186 

46:5 God lives within it, 187  it cannot be moved. 188 

God rescues it 189  at the break of dawn. 190 

46:6 Nations are in uproar, kingdoms are overthrown. 191 

God 192  gives a shout, 193  the earth dissolves. 194 

46:7 The Lord who commands armies is on our side! 195 

The God of Jacob 196  is our protector! 197  (Selah)

46:8 Come! Witness the exploits 198  of the Lord,

who brings devastation to the earth! 199 

46:9 He brings an end to wars throughout the earth; 200 

he shatters 201  the bow and breaks 202  the spear;

he burns 203  the shields with fire. 204 

46:10 He says, 205  “Stop your striving and recognize 206  that I am God!

I will be exalted 207  over 208  the nations! I will be exalted over 209  the earth!”

46:11 The Lord who commands armies is on our side! 210 

The God of Jacob 211  is our protector! 212  (Selah)

Psalm 47 213 

For the music director; by the Korahites; a psalm.

47:1 All you nations, clap your hands!

Shout out to God in celebration! 214 

47:2 For the sovereign Lord 215  is awe-inspiring; 216 

he is the great king who rules the whole earth! 217 

47:3 He subdued nations beneath us 218 

and countries 219  under our feet.

47:4 He picked out for us a special land 220 

to be a source of pride for 221  Jacob, 222  whom he loves. 223  (Selah)

47:5 God has ascended his throne 224  amid loud shouts; 225 

the Lord has ascended his throne amid the blaring of ram’s horns. 226 

47:6 Sing to God! Sing!

Sing to our king! Sing!

47:7 For God is king of the whole earth!

Sing a well-written song! 227 

47:8 God reigns 228  over the nations!

God sits on his holy throne!

47:9 The nobles of the nations assemble,

along with the people of the God of Abraham, 229 

for God has authority over the rulers 230  of the earth.

He is highly exalted! 231 

Psalm 48 232 

A song, a psalm by the Korahites.

48:1 The Lord is great and certainly worthy of praise

in the city of our God, 233  his holy hill.

48:2 It is lofty and pleasing to look at, 234 

a source of joy to the whole earth. 235 

Mount Zion resembles the peaks of Zaphon; 236 

it is the city of the great king.

48:3 God is in its fortresses;

he reveals himself as its defender. 237 

48:4 For 238  look, the kings assemble; 239 

they advance together.

48:5 As soon as they see, 240  they are shocked; 241 

they are terrified, they quickly retreat. 242 

48:6 Look at them shake uncontrollably, 243 

like a woman writhing in childbirth. 244 

48:7 With an east wind

you shatter 245  the large ships. 246 

48:8 We heard about God’s mighty deeds, now we have seen them, 247 

in the city of the Lord, the invincible Warrior, 248 

in the city of our God.

God makes it permanently secure. 249  (Selah)

48:9 We reflect on your loyal love, O God,

within your temple.

48:10 The praise you receive as far away as the ends of the earth

is worthy of your reputation, O God. 250 

You execute justice! 251 

48:11 Mount Zion rejoices;

the towns 252  of Judah are happy, 253 

because of your acts of judgment. 254 

48:12 Walk around 255  Zion! Encircle it!

Count its towers!

48:13 Consider its defenses! 256 

Walk through 257  its fortresses,

so you can tell the next generation about it! 258 

48:14 For God, our God, is our defender forever! 259 

He guides 260  us! 261 

Psalm 49 262 

For the music director, a psalm by the Korahites.

49:1 Listen to this, all you nations!

Pay attention, all you inhabitants of the world! 263 

49:2 Pay attention, all you people, 264 

both rich and poor!

49:3 I will declare a wise saying; 265 

I will share my profound thoughts. 266 

49:4 I will learn a song that imparts wisdom;

I will then sing my insightful song to the accompaniment of a harp. 267 

49:5 Why should I be afraid in times of trouble, 268 

when the sinful deeds of deceptive men threaten to overwhelm me? 269 

49:6 They trust 270  in their wealth

and boast 271  in their great riches.

49:7 Certainly a man cannot rescue his brother; 272 

he cannot pay God an adequate ransom price 273 

49:8 (the ransom price for a human life 274  is too high,

and people go to their final destiny), 275 

49:9 so that he might continue to live 276  forever

and not experience death. 277 

49:10 Surely 278  one sees 279  that even wise people die; 280 

fools and spiritually insensitive people all pass away 281 

and leave their wealth to others. 282 

49:11 Their grave becomes their permanent residence,

their eternal dwelling place. 283 

They name their lands after themselves, 284 

49:12 but, despite their wealth, people do not last, 285 

they are like animals 286  that perish. 287 

49:13 This is the destiny of fools, 288 

and of those who approve of their philosophy. 289  (Selah)

49:14 They will travel to Sheol like sheep, 290 

with death as their shepherd. 291 

The godly will rule 292  over them when the day of vindication dawns; 293 

Sheol will consume their bodies and they will no longer live in impressive houses. 294 

49:15 But 295  God will rescue 296  my life 297  from the power 298  of Sheol;

certainly 299  he will pull me to safety. 300  (Selah)

49:16 Do not be afraid when a man becomes rich 301 

and his wealth multiplies! 302 

49:17 For he will take nothing with him when he dies;

his wealth will not follow him down into the grave. 303 

49:18 He pronounces this blessing on himself while he is alive:

“May men praise you, for you have done well!”

49:19 But he will join his ancestors; 304 

they will never again see the light of day. 305 

49:20 Wealthy people do not understand; 306 

they are like animals 307  that perish. 308 

Psalm 50 309 

A psalm by Asaph.

50:1 El, God, the Lord 310  speaks,

and summons the earth to come from the east and west. 311 

50:2 From Zion, the most beautiful of all places, 312 

God comes in splendor. 313 

50:3 Our God approaches and is not silent; 314 

consuming fire goes ahead of him

and all around him a storm rages. 315 

50:4 He summons the heavens above,

as well as the earth, so that he might judge his people. 316 

50:5 He says: 317 

“Assemble my covenant people before me, 318 

those who ratified a covenant with me by sacrifice!” 319 

50:6 The heavens declare his fairness, 320 

for God is judge. 321  (Selah)

50:7 He says: 322 

“Listen my people! I am speaking!

Listen Israel! I am accusing you! 323 

I am God, your God!

50:8 I am not condemning 324  you because of your sacrifices,

or because of your burnt sacrifices that you continually offer me. 325 

50:9 I do not need to take 326  a bull from your household

or goats from your sheepfolds.

50:10 For every wild animal in the forest belongs to me,

as well as the cattle that graze on a thousand hills. 327 

50:11 I keep track of 328  every bird in the hills,

and the insects 329  of the field are mine.

50:12 Even if I were hungry, I would not tell you,

for the world and all it contains belong to me.

50:13 Do I eat the flesh of bulls?

Do I drink the blood of goats? 330 

50:14 Present to God a thank-offering!

Repay your vows to the sovereign One! 331 

50:15 Pray to me when you are in trouble! 332 

I will deliver you, and you will honor me!” 333 

50:16 God says this to the evildoer: 334 

“How can you declare my commands,

and talk about my covenant? 335 

50:17 For you hate instruction

and reject my words. 336 

50:18 When you see a thief, you join him; 337 

you associate with men who are unfaithful to their wives. 338 

50:19 You do damage with words, 339 

and use your tongue to deceive. 340 

50:20 You plot against your brother; 341 

you slander your own brother. 342 

50:21 When you did these things, I was silent, 343 

so you thought I was exactly like you. 344 

But now I will condemn 345  you

and state my case against you! 346 

50:22 Carefully consider this, you who reject God! 347 

Otherwise I will rip you to shreds 348 

and no one will be able to rescue you.

50:23 Whoever presents a thank-offering honors me. 349 

To whoever obeys my commands, I will reveal my power to deliver.” 350 

Psalm 51 351 

For the music director; a psalm of David, written when Nathan the prophet confronted him after David’s affair with Bathsheba. 352 

51:1 Have mercy on me, O God, because of 353  your loyal love!

Because of 354  your great compassion, wipe away my rebellious acts! 355 

51:2 Wash away my wrongdoing! 356 

Cleanse me of my sin! 357 

51:3 For I am aware of 358  my rebellious acts;

I am forever conscious of my sin. 359 

51:4 Against you – you above all 360  – I have sinned;

I have done what is evil in your sight.

So 361  you are just when you confront me; 362 

you are right when you condemn me. 363 

51:5 Look, I was guilty of sin from birth,

a sinner the moment my mother conceived me. 364 

51:6 Look, 365  you desire 366  integrity in the inner man; 367 

you want me to possess wisdom. 368 

51:7 Sprinkle me 369  with water 370  and I will be pure; 371 

wash me 372  and I will be whiter than snow. 373 

51:8 Grant me the ultimate joy of being forgiven! 374 

May the bones 375  you crushed rejoice! 376 

51:9 Hide your face 377  from my sins!

Wipe away 378  all my guilt!

51:10 Create for me a pure heart, O God! 379 

Renew a resolute spirit within me! 380 

51:11 Do not reject me! 381 

Do not take your Holy Spirit 382  away from me! 383 

51:12 Let me again experience the joy of your deliverance!

Sustain me by giving me the desire to obey! 384 

51:13 Then I will teach 385  rebels your merciful ways, 386 

and sinners will turn 387  to you.

51:14 Rescue me from the guilt of murder, 388  O God, the God who delivers me!

Then my tongue will shout for joy because of your deliverance. 389 

51:15 O Lord, give me the words! 390 

Then my mouth will praise you. 391 

51:16 Certainly 392  you do not want a sacrifice, or else I would offer it; 393 

you do not desire a burnt sacrifice. 394 

51:17 The sacrifices God desires are a humble spirit 395 

O God, a humble and repentant heart 396  you will not reject. 397 

51:18 Because you favor Zion, do what is good for her! 398 

Fortify 399  the walls of Jerusalem! 400 

51:19 Then you will accept 401  the proper sacrifices, burnt sacrifices and whole offerings;

then bulls will be sacrificed 402  on your altar. 403 

Psalm 52 404 

For the music director; a well-written song 405  by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 406 

52:1 Why do you boast about your evil plans, 407  O powerful man?

God’s loyal love protects me all day long! 408 

52:2 Your tongue carries out your destructive plans; 409 

it is as effective as a sharp razor, O deceiver. 410 

52:3 You love evil more than good,

lies more than speaking the truth. 411  (Selah)

52:4 You love to use all the words that destroy, 412 

and the tongue that deceives.

52:5 Yet 413  God will make you a permanent heap of ruins. 414 

He will scoop you up 415  and remove you from your home; 416 

he will uproot you from the land of the living. (Selah)

52:6 When the godly see this, they will be filled with awe,

and will mock the evildoer, saying: 417 

52:7 “Look, here is the man who would not make 418  God his protector!

He trusted in his great wealth

and was confident about his plans to destroy others.” 419 

52:8 But I 420  am like a flourishing 421  olive tree in the house of God;

I continually 422  trust in God’s loyal love.

52:9 I will continually 423  thank you when 424  you execute judgment; 425 

I will rely 426  on you, 427  for your loyal followers know you are good. 428 

Psalm 53 429 

For the music director; according to the machalath style; 430  a well-written song 431  by David.

53:1 Fools say to themselves, 432  “There is no God.” 433 

They sin and commit evil deeds; 434 

none of them does what is right. 435 

53:2 God looks down from heaven 436  at the human race, 437 

to see if there is anyone who is wise 438  and seeks God. 439 

53:3 Everyone rejects God; 440 

they are all morally corrupt. 441 

None of them does what is right, 442 

not even one!

53:4 All those who behave wickedly 443  do not understand 444 

those who devour my people as if they were eating bread,

and do not call out to God.

53:5 They are absolutely terrified, 445 

even by things that do not normally cause fear. 446 

For God annihilates 447  those who attack you. 448 

You are able to humiliate them because God has rejected them. 449 

53:6 I wish the deliverance 450  of Israel would come from Zion!

When God restores the well-being of his people, 451 

may Jacob rejoice, 452 

may Israel be happy! 453 

Psalm 54 454 

For the music director, to be accompanied by stringed instruments; a well-written song 455  by David. It was written when the Ziphites came and informed Saul: “David is hiding with us.” 456 

54:1 O God, deliver me by your name! 457 

Vindicate me 458  by your power!

54:2 O God, listen to my prayer!

Pay attention to what I say! 459 

54:3 For foreigners 460  attack me; 461 

ruthless men, who do not respect God, seek my life. 462  (Selah)

54:4 Look, God is my deliverer! 463 

The Lord is among those who support me. 464 

54:5 May those who wait to ambush me 465  be repaid for their evil! 466 

As a demonstration of your faithfulness, 467  destroy them!

54:6 With a freewill offering I will sacrifice 468  to you!

I will give thanks to your name, O Lord, for it is good!

54:7 Surely 469  he rescues me from all trouble, 470 

and I triumph over my enemies. 471 

Psalm 55 472 

For the music director, to be accompanied by stringed instruments; a well-written song 473  by David.

55:1 Listen, O God, to my prayer!

Do not ignore 474  my appeal for mercy!

55:2 Pay attention to me and answer me!

I am so upset 475  and distressed, 476  I am beside myself, 477 

55:3 because of what the enemy says, 478 

and because of how the wicked 479  pressure me, 480 

for they hurl trouble 481  down upon me 482 

and angrily attack me.

55:4 My heart beats violently 483  within me;

the horrors of death overcome me. 484 

55:5 Fear and panic overpower me; 485 

terror overwhelms 486  me.

55:6 I say, 487  “I wish I had wings like a dove!

I would fly away and settle in a safe place!

55:7 Look, I will escape to a distant place;

I will stay in the wilderness. (Selah)

55:8 I will hurry off to a place that is safe

from the strong wind 488  and the gale.”

55:9 Confuse them, 489  O Lord!

Frustrate their plans! 490 

For I see violence and conflict in the city.

55:10 Day and night they walk around on its walls, 491 

while wickedness and destruction 492  are within it.

55:11 Disaster is within it;

violence 493  and deceit do not depart from its public square.

55:12 Indeed, 494  it is not an enemy who insults me,

or else I could bear it;

it is not one who hates me who arrogantly taunts me, 495 

or else I could hide from him.

55:13 But it is you, 496  a man like me, 497 

my close friend in whom I confided. 498 

55:14 We would share personal thoughts with each other; 499 

in God’s temple we would walk together among the crowd.

55:15 May death destroy them! 500 

May they go down alive into Sheol! 501 

For evil is in their dwelling place and in their midst.

55:16 As for me, I will call out to God,

and the Lord will deliver me.

55:17 During the evening, morning, and noontime

I will lament and moan, 502 

and he will hear 503  me. 504 

55:18 He will rescue 505  me and protect me from those who attack me, 506 

even though 507  they greatly outnumber me. 508 

55:19 God, the one who has reigned as king from long ago,

will hear and humiliate them. 509  (Selah)

They refuse to change,

and do not fear God. 510 

55:20 He 511  attacks 512  his friends; 513 

he breaks his solemn promises to them. 514 

55:21 His words are as smooth as butter, 515 

but he harbors animosity in his heart. 516 

His words seem softer than oil,

but they are really like sharp swords. 517 

55:22 Throw your burden 518  upon the Lord,

and he will sustain you. 519 

He will never allow the godly to be upended. 520 

55:23 But you, O God, will bring them 521  down to the deep Pit. 522 

Violent and deceitful people 523  will not live even half a normal lifespan. 524 

But as for me, I trust in you.

Psalm 56 525 

For the music director; according to the yonath-elem-rechovim style; 526  a prayer 527  of David, written when the Philistines captured him in Gath. 528 

56:1 Have mercy on me, O God, for men are attacking me! 529 

All day long hostile enemies 530  are tormenting me. 531 

56:2 Those who anticipate my defeat 532  attack me all day long.

Indeed, 533  many are fighting against me, O Exalted One. 534 

56:3 When 535  I am afraid,

I trust in you.

56:4 In God – I boast in his promise 536 

in God I trust, I am not afraid.

What can mere men 537  do to me? 538 

56:5 All day long they cause me trouble; 539 

they make a habit of plotting my demise. 540 

56:6 They stalk 541  and lurk; 542 

they watch my every step, 543 

as 544  they prepare to take my life. 545 

56:7 Because they are bent on violence, do not let them escape! 546 

In your anger 547  bring down the nations, 548  O God!

56:8 You keep track of my misery. 549 

Put my tears in your leather container! 550 

Are they not recorded in your scroll? 551 

56:9 My enemies will turn back when I cry out to you for help; 552 

I know that God is on my side. 553 

56:10 In God – I boast in his promise 554 

in the Lord – I boast in his promise 555 

56:11 in God I trust, I am not afraid.

What can mere men 556  do to me? 557 

56:12 I am obligated to fulfill the vows I made to you, O God; 558 

I will give you the thank-offerings you deserve, 559 

56:13 when you deliver 560  my life from death.

You keep my feet from stumbling, 561 

so that I might serve 562  God as I enjoy life. 563 

Psalm 57 564 

For the music director; according to the al-tashcheth style; 565  a prayer 566  of David, written when he fled from Saul into the cave. 567 

57:1 Have mercy on me, O God! Have mercy on me!

For in you I have taken shelter. 568 

In the shadow of your wings 569  I take shelter

until trouble passes.

57:2 I cry out for help to the sovereign God, 570 

to the God who vindicates 571  me.

57:3 May he send help from heaven and deliver me 572 

from my enemies who hurl insults! 573  (Selah)

May God send his loyal love and faithfulness!

57:4 I am surrounded by lions;

I lie down 574  among those who want to devour me; 575 

men whose teeth are spears and arrows,

whose tongues are a sharp sword. 576 

57:5 Rise up 577  above the sky, O God!

May your splendor cover the whole earth! 578 

57:6 They have prepared a net to trap me; 579 

I am discouraged. 580 

They have dug a pit for me. 581 

They will fall 582  into it! (Selah)

57:7 I am determined, 583  O God! I am determined!

I will sing and praise you!

57:8 Awake, my soul! 584 

Awake, O stringed instrument and harp!

I will wake up at dawn! 585 

57:9 I will give you thanks before the nations, O Master!

I will sing praises to you before foreigners! 586 

57:10 For your loyal love extends beyond the sky, 587 

and your faithfulness reaches the clouds.

57:11 Rise up 588  above the sky, O God!

May your splendor cover the whole earth! 589 

Psalm 58 590 

For the music director; according to the al-tashcheth style; 591  a prayer 592  of David.

58:1 Do you rulers really pronounce just decisions? 593 

Do you judge people 594  fairly?

58:2 No! 595  You plan how to do what is unjust; 596 

you deal out violence in the earth. 597 

58:3 The wicked turn aside from birth; 598 

liars go astray as soon as they are born. 599 

58:4 Their venom is like that of a snake, 600 

like a deaf serpent 601  that does not hear, 602 

58:5 that does not respond to 603  the magicians,

or to a skilled snake-charmer.

58:6 O God, break the teeth in their mouths!

Smash the jawbones of the lions, O Lord!

58:7 Let them disappear 604  like water that flows away! 605 

Let them wither like grass! 606 

58:8 Let them be 607  like a snail that melts away as it moves along! 608 

Let them be like 609  stillborn babies 610  that never see the sun!

58:9 Before the kindling is even placed under your pots, 611 

he 612  will sweep it away along with both the raw and cooked meat. 613 

58:10 The godly 614  will rejoice when they see vengeance carried out;

they will bathe their feet in the blood of the wicked.

58:11 Then 615  observers 616  will say,

“Yes indeed, the godly are rewarded! 617 

Yes indeed, there is a God who judges 618  in the earth!”

Psalm 59 619 

For the music director; according to the al-tashcheth style; 620  a prayer 621  of David, written when Saul sent men to surround his house and murder him. 622 

59:1 Deliver me from my enemies, my God!

Protect me 623  from those who attack me! 624 

59:2 Deliver me from evildoers! 625 

Rescue me from violent men! 626 

59:3 For look, they wait to ambush me; 627 

powerful men stalk 628  me,

but not because I have rebelled or sinned, O Lord. 629 

59:4 Though I have done nothing wrong, 630  they are anxious to attack. 631 

Spring into action and help me! Take notice of me! 632 

59:5 You, O Lord God, the invincible warrior, 633  the God of Israel,

rouse yourself and punish 634  all the nations!

Have no mercy on any treacherous evildoers! (Selah)

59:6 They return in the evening;

they growl 635  like a dog

and prowl around outside 636  the city.

59:7 Look, they hurl insults at me

and openly threaten to kill me, 637 

for they say, 638 

“Who hears?”

59:8 But you, O Lord, laugh in disgust at them; 639 

you taunt 640  all the nations.

59:9 You are my source of strength! I will wait for you! 641 

For God is my refuge. 642 

59:10 The God who loves me will help me; 643 

God will enable me to triumph over 644  my enemies. 645 

59:11 Do not strike them dead suddenly,

because then my people might forget the lesson. 646 

Use your power to make them homeless vagabonds and then bring them down,

O Lord who shields us! 647 

59:12 They speak sinful words. 648 

So let them be trapped by their own pride

and by the curses and lies they speak!

59:13 Angrily wipe them out! Wipe them out so they vanish!

Let them know that God rules

in Jacob and to the ends of the earth! (Selah)

59:14 They return in the evening;

they growl 649  like a dog

and prowl around outside 650  the city.

59:15 They wander around looking for something to eat;

they refuse to sleep until they are full. 651 

59:16 As for me, I will sing about your strength;

I will praise your loyal love in the morning.

For you are my refuge 652 

and my place of shelter when I face trouble. 653 

59:17 You are my source of strength! I will sing praises to you! 654 

For God is my refuge, 655  the God who loves me. 656 

Psalm 60 657 

For the music director; according to the shushan-eduth style; 658  a prayer 659  of David written to instruct others. 660  It was written when he fought against Aram Naharaim and Aram-Zobah. That was when Joab turned back and struck down 661  12,000 Edomites 662  in the Valley of Salt. 663 

60:1 O God, you have rejected us. 664 

You suddenly turned on us in your anger. 665 

Please restore us! 666 

60:2 You made the earth quake; you split it open. 667 

Repair its breaches, for it is ready to fall. 668 

60:3 You have made your people experience hard times; 669 

you have made us drink intoxicating wine. 670 

60:4 You have given your loyal followers 671  a rallying flag,

so that they might seek safety from the bow. 672  (Selah)

60:5 Deliver by your power 673  and answer me, 674 

so that the ones you love may be safe. 675 

60:6 God has spoken in his sanctuary: 676 

“I will triumph! I will parcel out Shechem;

the Valley of Succoth I will measure off. 677 

60:7 Gilead belongs to me,

as does Manasseh! 678 

Ephraim is my helmet, 679 

Judah my royal scepter. 680 

60:8 Moab is my washbasin. 681 

I will make Edom serve me. 682 

I will shout in triumph over Philistia.” 683 

60:9 Who will lead me into the fortified city?

Who will bring me to Edom? 684 

60:10 Have you not rejected us, O God?

O God, you do not go into battle with our armies.

60:11 Give us help against the enemy,

for any help men might offer is futile. 685 

60:12 By God’s power we will conquer; 686 

he will trample down 687  our enemies.

Psalm 61 688 

For the music director; to be played on a stringed instrument; written by David.

61:1 O God, hear my cry for help!

Pay attention to my prayer!

61:2 From the most remote place on earth 689 

I call out to you in my despair. 690 

Lead me 691  up to an inaccessible rocky summit! 692 

61:3 Indeed, 693  you are 694  my shelter,

a strong tower that protects me from the enemy. 695 

61:4 I will be a permanent guest in your home; 696 

I will find shelter in the protection of your wings. 697  (Selah)

61:5 For you, O God, hear my vows;

you grant me the reward that belongs to your loyal followers. 698 

61:6 Give the king long life!

Make his lifetime span several generations! 699 

61:7 May he reign 700  forever before God!

Decree that your loyal love and faithfulness should protect him. 701 

61:8 Then I will sing praises to your name continually, 702 

as I fulfill 703  my vows day after day.

Psalm 62 704 

For the music director, Jeduthun; a psalm of David.

62:1 For God alone I patiently wait; 705 

he is the one who delivers me. 706 

62:2 He alone is my protector 707  and deliverer.

He is my refuge; 708  I will not be upended. 709 

62:3 How long will you threaten 710  a man?

All of you are murderers, 711 

as dangerous as a leaning wall or an unstable fence. 712 

62:4 They 713  spend all their time planning how to bring him 714  down. 715 

They love to use deceit; 716 

they pronounce blessings with their mouths,

but inwardly they utter curses. 717  (Selah)

62:5 Patiently wait for God alone, my soul! 718 

For he is the one who gives me confidence. 719 

62:6 He alone is my protector 720  and deliverer.

He is my refuge; 721  I will not be upended. 722 

62:7 God delivers me and exalts me;

God is my strong protector and my shelter. 723 

62:8 Trust in him at all times, you people!

Pour out your hearts before him! 724 

God is our shelter! (Selah)

62:9 Men are nothing but a mere breath;

human beings are unreliable. 725 

When they are weighed in the scales,

all of them together are lighter than air. 726 

62:10 Do not trust in what you can gain by oppression! 727 

Do not put false confidence in what you can gain by robbery! 728 

If wealth increases, do not become attached to it! 729 

62:11 God has declared one principle;

two principles I have heard: 730 

God is strong, 731 

62:12 and you, O Lord, demonstrate loyal love. 732 

For you repay men for what they do. 733 

Psalm 63 734 

A psalm of David, written when he was in the Judean wilderness. 735 

63:1 O God, you are my God! I long for you! 736 

My soul thirsts 737  for you,

my flesh yearns for you,

in a dry and parched 738  land where there is no water.

63:2 Yes, 739  in the sanctuary I have seen you, 740 

and witnessed 741  your power and splendor.

63:3 Because 742  experiencing 743  your loyal love is better than life itself,

my lips will praise you.

63:4 For this reason 744  I will praise you while I live;

in your name I will lift up my hands. 745 

63:5 As if with choice meat 746  you satisfy my soul. 747 

My mouth joyfully praises you, 748 

63:6 whenever 749  I remember you on my bed,

and think about you during the nighttime hours.

63:7 For you are my deliverer; 750 

under your wings 751  I rejoice.

63:8 My soul 752  pursues you; 753 

your right hand upholds me.

63:9 Enemies seek to destroy my life, 754 

but they will descend into the depths of the earth. 755 

63:10 Each one will be handed over to the sword; 756 

their corpses will be eaten by jackals. 757 

63:11 But the king 758  will rejoice in God;

everyone who takes oaths in his name 759  will boast,

for the mouths of those who speak lies will be shut up. 760 

Psalm 64 761 

For the music director; a psalm of David.

64:1 Listen to me, 762  O God, as I offer my lament!

Protect 763  my life from the enemy’s terrifying attacks. 764 

64:2 Hide me from the plots of evil men,

from the crowd of evildoers. 765 

64:3 They 766  sharpen their tongues like a sword;

they aim their arrow, a slanderous charge, 767 

64:4 in order to shoot down the innocent 768  in secluded places.

They shoot at him suddenly and are unafraid of retaliation. 769 

64:5 They encourage one another to carry out their evil deed. 770 

They plan how to hide 771  snares,

and boast, 772  “Who will see them?” 773 

64:6 They devise 774  unjust schemes;

they disguise 775  a well-conceived plot. 776 

Man’s inner thoughts cannot be discovered. 777 

64:7 But God will shoot 778  at them;

suddenly they will be 779  wounded by an arrow. 780 

64:8 Their slander will bring about their demise. 781 

All who see them will shudder, 782 

64:9 and all people will fear. 783 

They will proclaim 784  what God has done,

and reflect on his deeds.

64:10 The godly will rejoice in the Lord

and take shelter in him.

All the morally upright 785  will boast. 786 

Psalm 65 787 

For the music director; a psalm of David, a song.

65:1 Praise awaits you, 788  O God, in Zion.

Vows made to you are fulfilled.

65:2 You hear prayers; 789 

all people approach you. 790 

65:3 Our record of sins overwhelms me, 791 

but you forgive 792  our acts of rebellion.

65:4 How blessed 793  is the one whom you choose,

and allow to live in your palace courts. 794 

May we be satisfied with the good things of your house –

your holy palace. 795 

65:5 You answer our prayers by performing awesome acts of deliverance,

O God, our savior. 796 

All the ends of the earth trust in you, 797 

as well as those living across the wide seas. 798 

65:6 You created the mountains by your power, 799 

and demonstrated your strength. 800 

65:7 You calm the raging seas 801 

and their roaring waves,

as well as the commotion made by the nations. 802 

65:8 Even those living in the most remote areas are awestruck by your acts; 803 

you cause those living in the east and west to praise you. 804 

65:9 You visit the earth and give it rain; 805 

you make it rich and fertile 806 

with overflowing streams full of water. 807 

You provide grain for them, 808 

for you prepare the earth to yield its crops. 809 

65:10 You saturate 810  its furrows,

and soak 811  its plowed ground. 812 

With rain showers you soften its soil, 813 

and make its crops grow. 814 

65:11 You crown the year with your good blessings, 815 

and you leave abundance in your wake. 816 

65:12 The pastures in the wilderness glisten with moisture, 817 

and the hills are clothed with joy. 818 

65:13 The meadows are clothed with sheep,

and the valleys are covered with grain.

They shout joyfully, yes, they sing.

Psalm 66 819 

For the music director; a song, a psalm.

66:1 Shout out praise to God, all the earth!

66:2 Sing praises about the majesty of his reputation! 820 

Give him the honor he deserves! 821 

66:3 Say to God:

“How awesome are your deeds!

Because of your great power your enemies cower in fear 822  before you.

66:4 All the earth worships 823  you

and sings praises to you!

They sing praises to your name!” (Selah)

66:5 Come and witness 824  God’s exploits! 825 

His acts on behalf of people are awesome! 826 

66:6 He turned the sea into dry land; 827 

they passed through the river on foot. 828 

Let us rejoice in him there! 829 

66:7 He rules 830  by his power forever;

he watches 831  the nations.

Stubborn rebels should not exalt 832  themselves. (Selah)

66:8 Praise 833  our God, you nations!

Loudly proclaim his praise! 834 

66:9 He preserves our lives 835 

and does not allow our feet to slip.

66:10 For 836  you, O God, tested us;

you purified us like refined silver.

66:11 You led us into a trap; 837 

you caused us to suffer. 838 

66:12 You allowed men to ride over our heads;

we passed through fire and water,

but you brought us out into a wide open place. 839 

66:13 I will enter 840  your temple with burnt sacrifices;

I will fulfill the vows I made to you,

66:14 which my lips uttered

and my mouth spoke when I was in trouble.

66:15 I will offer up to you fattened animals as burnt sacrifices,

along with the smell of sacrificial rams.

I will offer cattle and goats. (Selah)

66:16 Come! Listen, all you who are loyal to God! 841 

I will declare what he has done for me.

66:17 I cried out to him for help 842 

and praised him with my tongue. 843 

66:18 If I had harbored sin in my heart, 844 

the Lord would not have listened.

66:19 However, God heard;

he listened to my prayer.

66:20 God deserves praise, 845 

for 846  he did not reject my prayer

or abandon his love for me! 847 

Psalm 67 848 

For the music director; to be accompanied by stringed instruments; a psalm, a song.

67:1 May God show us his favor 849  and bless us! 850 

May he smile on us! 851  (Selah)

67:2 Then those living on earth will know what you are like;

all nations will know how you deliver your people. 852 

67:3 Let the nations thank you, O God!

Let all the nations thank you! 853 

67:4 Let foreigners 854  rejoice and celebrate!

For you execute justice among the nations,

and govern the people living on earth. 855  (Selah)

67:5 Let the nations thank you, O God!

Let all the nations thank you! 856 

67:6 The earth yields its crops.

May God, our God, bless us!

67:7 May God bless us! 857 

Then all the ends of the earth will give him the honor he deserves. 858 

Psalm 68 859 

For the music director; by David, a psalm, a song.

68:1 God springs into action! 860 

His enemies scatter;

his adversaries 861  run from him. 862 

68:2 As smoke is driven away by the wind, so you drive them away. 863 

As wax melts before fire,

so the wicked are destroyed before God.

68:3 But the godly 864  are happy;

they rejoice before God

and are overcome with joy. 865 

68:4 Sing to God! Sing praises to his name!

Exalt the one who rides on the clouds! 866 

For the Lord is his name! 867 

Rejoice before him!

68:5 He is a father to the fatherless

and an advocate for widows. 868 

God rules from his holy palace. 869 

68:6 God settles those who have been deserted in their own homes; 870 

he frees prisoners and grants them prosperity. 871 

But sinful rebels live in the desert. 872 

68:7 O God, when you lead your people into battle, 873 

when you march through the desert, 874  (Selah)

68:8 the earth shakes,

yes, the heavens pour down rain

before God, the God of Sinai, 875 

before God, the God of Israel. 876 

68:9 O God, you cause abundant showers to fall 877  on your chosen people. 878 

When they 879  are tired, you sustain them, 880 

68:10 for you live among them. 881 

You sustain the oppressed with your good blessings, O God.

68:11 The Lord speaks; 882 

many, many women spread the good news. 883 

68:12 Kings leading armies run away – they run away! 884 

The lovely lady 885  of the house divides up the loot.

68:13 When 886  you lie down among the sheepfolds, 887 

the wings of the dove are covered with silver

and with glittering gold. 888 

68:14 When the sovereign judge 889  scatters kings, 890 

let it snow 891  on Zalmon!

68:15 The mountain of Bashan 892  is a towering mountain; 893 

the mountain of Bashan is a mountain with many peaks. 894 

68:16 Why do you look with envy, 895  O mountains 896  with many peaks,

at the mountain where God has decided to live? 897 

Indeed 898  the Lord will live there 899  permanently!

68:17 God has countless chariots;

they number in the thousands. 900 

The Lord comes from Sinai in holy splendor. 901 

68:18 You ascend on high, 902 

you have taken many captives. 903 

You receive tribute 904  from 905  men,

including even sinful rebels.

Indeed the Lord God lives there! 906 

68:19 The Lord deserves praise! 907 

Day after day 908  he carries our burden,

the God who delivers us. (Selah)

68:20 Our God is a God who delivers;

the Lord, the sovereign Lord, can rescue from death. 909 

68:21 Indeed God strikes the heads of his enemies,

the hairy foreheads of those who persist in rebellion. 910 

68:22 The Lord says,

“I will retrieve them 911  from Bashan,

I will bring them back from the depths of the sea,

68:23 so that your feet may stomp 912  in their blood,

and your dogs may eat their portion of the enemies’ corpses.” 913 

68:24 They 914  see your processions, O God –

the processions of my God, my king, who marches along in holy splendor. 915 

68:25 Singers walk in front;

musicians follow playing their stringed instruments, 916 

in the midst of young women playing tambourines. 917 

68:26 In your large assemblies praise God,

the Lord, in the assemblies of Israel! 918 

68:27 There is little Benjamin, their ruler, 919 

and the princes of Judah in their robes, 920 

along with the princes of Zebulun and the princes of Naphtali.

68:28 God has decreed that you will be powerful. 921 

O God, you who have acted on our behalf, demonstrate your power,

68:29 as you come out of your temple in Jerusalem! 922 

Kings bring tribute to you.

68:30 Sound your battle cry 923  against the wild beast of the reeds, 924 

and the nations that assemble like a herd of calves led by bulls! 925 

They humble themselves 926  and offer gold and silver as tribute. 927 

God 928  scatters 929  the nations that like to do battle.

68:31 They come with red cloth 930  from Egypt,

Ethiopia 931  voluntarily offers tribute 932  to God.

68:32 O kingdoms of the earth, sing to God!

Sing praises to the Lord, (Selah)

68:33 to the one who rides through the sky from ancient times! 933 

Look! He thunders loudly. 934 

68:34 Acknowledge God’s power, 935 

his sovereignty over Israel,

and the power he reveals in the skies! 936 

68:35 You are awe-inspiring, O God, as you emerge from your holy temple! 937 

It is the God of Israel 938  who gives the people power and strength.

God deserves praise! 939 

Psalm 69 940 

For the music director; according to the tune of “Lilies;” 941  by David.

69:1 Deliver me, O God,

for the water has reached my neck. 942 

69:2 I sink into the deep mire

where there is no solid ground; 943 

I am in 944  deep water,

and the current overpowers me.

69:3 I am exhausted from shouting for help;

my throat is sore; 945 

my eyes grow tired of looking for my God. 946 

69:4 Those who hate me without cause are more numerous than the hairs of my head.

Those who want to destroy me, my enemies for no reason, 947  outnumber me. 948 

They make me repay what I did not steal! 949 

69:5 O God, you are aware of my foolish sins; 950 

my guilt is not hidden from you. 951 

69:6 Let none who rely on you be disgraced because of me,

O sovereign Lord and king! 952 

Let none who seek you be ashamed because of me,

O God of Israel!

69:7 For I suffer 953  humiliation for your sake 954 

and am thoroughly disgraced. 955 

69:8 My own brothers treat me like a stranger;

they act as if I were a foreigner. 956 

69:9 Certainly 957  zeal for 958  your house 959  consumes me;

I endure the insults of those who insult you. 960 

69:10 I weep and refrain from eating food, 961 

which causes others to insult me. 962 

69:11 I wear sackcloth

and they ridicule me. 963 

69:12 Those who sit at the city gate gossip about me;

drunkards mock me in their songs. 964 

69:13 O Lord, may you hear my prayer and be favorably disposed to me! 965 

O God, because of your great loyal love,

answer me with your faithful deliverance! 966 

69:14 Rescue me from the mud! Don’t let me sink!

Deliver me 967  from those who hate me,

from the deep water!

69:15 Don’t let the current overpower me!

Don’t let the deep swallow me up!

Don’t let the pit 968  devour me! 969 

69:16 Answer me, O Lord, for your loyal love is good! 970 

Because of your great compassion, turn toward me!

69:17 Do not ignore 971  your servant,

for I am in trouble! Answer me right away! 972 

69:18 Come near me and redeem me! 973 

Because of my enemies, rescue me!

69:19 You know how I am insulted, humiliated and disgraced;

you can see all my enemies. 974 

69:20 Their insults are painful 975  and make me lose heart; 976 

I look 977  for sympathy, but receive none, 978 

for comforters, but find none.

69:21 They put bitter poison 979  into my food,

and to quench my thirst they give me vinegar to drink. 980 

69:22 May their dining table become a trap before them!

May it be a snare for that group of friends! 981 

69:23 May their eyes be blinded! 982 

Make them shake violently! 983 

69:24 Pour out your judgment 984  on them!

May your raging anger 985  overtake them!

69:25 May their camp become desolate,

their tents uninhabited! 986 

69:26 For they harass 987  the one whom you discipline; 988 

they spread the news about the suffering of those whom you punish. 989 

69:27 Hold them accountable for all their sins! 990 

Do not vindicate them! 991 

69:28 May their names be deleted from the scroll of the living! 992 

Do not let their names be listed with the godly! 993 

69:29 I am oppressed and suffering!

O God, deliver and protect me! 994 

69:30 I will sing praises to God’s name! 995 

I will magnify him as I give him thanks! 996 

69:31 That will please the Lord more than an ox or a bull

with horns and hooves.

69:32 The oppressed look on – let them rejoice!

You who seek God, 997  may you be encouraged! 998 

69:33 For the Lord listens to the needy;

he does not despise his captive people. 999 

69:34 Let the heavens and the earth praise him,

along with the seas and everything that swims in them!

69:35 For God will deliver Zion

and rebuild the cities of Judah,

and his people 1000  will again live in them and possess Zion. 1001 

69:36 The descendants of his servants will inherit it,

and those who are loyal to him 1002  will live in it. 1003 

Psalm 70 1004 

For the music director; by David; written to get God’s attention. 1005 

70:1 O God, please be willing to rescue me! 1006 

O Lord, hurry and help me! 1007 

70:2 May those who are trying to take my life

be embarrassed and ashamed! 1008 

May those who want to harm me

be turned back and ashamed! 1009 

70:3 May those who say, “Aha! Aha!”

be driven back 1010  and disgraced! 1011 

70:4 May all those who seek you be happy and rejoice in you!

May those who love to experience 1012  your deliverance say continually, 1013 

“May God 1014  be praised!” 1015 

70:5 I am oppressed and needy! 1016 

O God, hurry to me! 1017 

You are my helper and my deliverer!

O Lord, 1018  do not delay!

Psalm 71 1019 

71:1 In you, O Lord, I have taken shelter!

Never let me be humiliated!

71:2 Vindicate me by rescuing me! 1020 

Listen to me! 1021  Deliver me! 1022 

71:3 Be my protector and refuge, 1023 

a stronghold where I can be safe! 1024 

For you are my high ridge 1025  and my stronghold.

71:4 My God, rescue me from the power 1026  of the wicked,

from the hand of the cruel oppressor!

71:5 For you give me confidence, 1027  O Lord;

O Lord, I have trusted in you since I was young. 1028 

71:6 I have leaned on you since birth; 1029 

you pulled me 1030  from my mother’s womb.

I praise you continually. 1031 

71:7 Many are appalled when they see me, 1032 

but you are my secure shelter.

71:8 I praise you constantly

and speak of your splendor all day long. 1033 

71:9 Do not reject me in my old age! 1034 

When my strength fails, do not abandon me!

71:10 For my enemies talk about me;

those waiting for a chance to kill me plot my demise. 1035 

71:11 They say, 1036  “God has abandoned him.

Run and seize him, for there is no one who will rescue him!”

71:12 O God, do not remain far away from me!

My God, hurry and help me! 1037 

71:13 May my accusers be humiliated and defeated!

May those who want to harm me 1038  be covered with scorn and disgrace!

71:14 As for me, I will wait continually,

and will continue to praise you. 1039 

71:15 I will tell about your justice,

and all day long proclaim your salvation, 1040 

though I cannot fathom its full extent. 1041 

71:16 I will come and tell about 1042  the mighty acts of the sovereign Lord.

I will proclaim your justice – yours alone.

71:17 O God, you have taught me since I was young,

and I am still declaring 1043  your amazing deeds.

71:18 Even when I am old and gray, 1044 

O God, do not abandon me,

until I tell the next generation about your strength,

and those coming after me about your power. 1045 

71:19 Your justice, O God, extends to the skies above; 1046 

you have done great things. 1047 

O God, who can compare to you? 1048 

71:20 Though you have allowed me to experience much trouble and distress, 1049 

revive me once again! 1050 

Bring me up once again 1051  from the depths of the earth!

71:21 Raise me to a position of great honor! 1052 

Turn and comfort me! 1053 

71:22 I will express my thanks to you with a stringed instrument,

praising 1054  your faithfulness, O my God!

I will sing praises to you accompanied by a harp,

O Holy One of Israel! 1055 

71:23 My lips will shout for joy! Yes, 1056  I will sing your praises!

I will praise you when you rescue me! 1057 

71:24 All day long my tongue will also tell about your justice,

for those who want to harm me 1058  will be embarrassed and ashamed. 1059 

Psalm 72 1060 

For 1061  Solomon.

72:1 O God, grant the king the ability to make just decisions! 1062 

Grant the king’s son 1063  the ability to make fair decisions! 1064 

72:2 Then he will judge 1065  your people fairly,

and your oppressed ones 1066  equitably.

72:3 The mountains will bring news of peace to the people,

and the hills will announce justice. 1067 

72:4 He will defend 1068  the oppressed among the people;

he will deliver 1069  the children 1070  of the poor

and crush the oppressor.

72:5 People will fear 1071  you 1072  as long as the sun and moon remain in the sky,

for generation after generation. 1073 

72:6 He 1074  will descend like rain on the mown grass, 1075 

like showers that drench 1076  the earth. 1077 

72:7 During his days the godly will flourish; 1078 

peace will prevail as long as the moon remains in the sky. 1079 

72:8 May he rule 1080  from sea to sea, 1081 

and from the Euphrates River 1082  to the ends of the earth!

72:9 Before him the coastlands 1083  will bow down,

and his enemies will lick the dust. 1084 

72:10 The kings of Tarshish 1085  and the coastlands will offer gifts;

the kings of Sheba 1086  and Seba 1087  will bring tribute.

72:11 All kings will bow down to him;

all nations will serve him.

72:12 For he will rescue the needy 1088  when they cry out for help,

and the oppressed 1089  who have no defender.

72:13 He will take pity 1090  on the poor and needy;

the lives of the needy he will save.

72:14 From harm and violence he will defend them; 1091 

he will value their lives. 1092 

72:15 May he live! 1093  May they offer him gold from Sheba! 1094 

May they continually pray for him!

May they pronounce blessings on him all day long! 1095 

72:16 May there be 1096  an abundance 1097  of grain in the earth;

on the tops 1098  of the mountains may it 1099  sway! 1100 

May its 1101  fruit trees 1102  flourish 1103  like the forests of Lebanon! 1104 

May its crops 1105  be as abundant 1106  as the grass of the earth! 1107 

72:17 May his fame endure! 1108 

May his dynasty last as long as the sun remains in the sky! 1109 

May they use his name when they formulate their blessings! 1110 

May all nations consider him to be favored by God! 1111 

72:18 The Lord God, the God of Israel, deserves praise! 1112 

He alone accomplishes amazing things! 1113 

72:19 His glorious name deserves praise 1114  forevermore!

May his majestic splendor 1115  fill the whole earth!

We agree! We agree! 1116 

72:20 This collection of the prayers of David son of Jesse ends here. 1117 

Book 3
(Psalms 73-89)

Psalm 73 1118 

A psalm by Asaph.

73:1 Certainly God is good to Israel, 1119 

and to those whose motives are pure! 1120 

73:2 But as for me, my feet almost slipped;

my feet almost slid out from under me. 1121 

73:3 For I envied those who are proud,

as I observed 1122  the prosperity 1123  of the wicked.

73:4 For they suffer no pain; 1124 

their bodies 1125  are strong and well-fed. 1126 

73:5 They are immune to the trouble common to men;

they do not suffer as other men do. 1127 

73:6 Arrogance is their necklace, 1128 

and violence their clothing. 1129 

73:7 Their prosperity causes them to do wrong; 1130 

their thoughts are sinful. 1131 

73:8 They mock 1132  and say evil things; 1133 

they proudly threaten violence. 1134 

73:9 They speak as if they rule in heaven,

and lay claim to the earth. 1135 

73:10 Therefore they have more than enough food to eat,

and even suck up the water of the sea. 1136 

73:11 They say, “How does God know what we do?

Is the sovereign one aware of what goes on?” 1137 

73:12 Take a good look! This is what the wicked are like, 1138 

those who always have it so easy and get richer and richer. 1139 

73:13 I concluded, 1140  “Surely in vain I have kept my motives 1141  pure

and maintained a pure lifestyle. 1142 

73:14 I suffer all day long,

and am punished every morning.”

73:15 If I had publicized these thoughts, 1143 

I would have betrayed your loyal followers. 1144 

73:16 When I tried to make sense of this,

it was troubling to me. 1145 

73:17 Then I entered the precincts of God’s temple, 1146 

and understood the destiny of the wicked. 1147 

73:18 Surely 1148  you put them in slippery places;

you bring them down 1149  to ruin.

73:19 How desolate they become in a mere moment!

Terrifying judgments make their demise complete! 1150 

73:20 They are like a dream after one wakes up. 1151 

O Lord, when you awake 1152  you will despise them. 1153 

73:21 Yes, 1154  my spirit was bitter, 1155 

and my insides felt sharp pain. 1156 

73:22 I was ignorant 1157  and lacked insight; 1158 

I was as senseless as an animal before you. 1159 

73:23 But I am continually with you;

you hold my right hand.

73:24 You guide 1160  me by your wise advice,

and then you will lead me to a position of honor. 1161 

73:25 Whom do I have in heaven but you?

I desire no one but you on earth. 1162 

73:26 My flesh and my heart may grow weak, 1163 

but God always 1164  protects my heart and gives me stability. 1165 

73:27 Yes, 1166  look! Those far from you 1167  die;

you destroy everyone who is unfaithful to you. 1168 

73:28 But as for me, God’s presence is all I need. 1169 

I have made the sovereign Lord my shelter,

as 1170  I declare all the things you have done.

Psalm 74 1171 

A well-written song 1172  by Asaph.

74:1 Why, O God, have you permanently rejected us? 1173 

Why does your anger burn 1174  against the sheep of your pasture?

74:2 Remember your people 1175  whom you acquired in ancient times,

whom you rescued 1176  so they could be your very own nation, 1177 

as well as Mount Zion, where you dwell!

74:3 Hurry and look 1178  at the permanent ruins,

and all the damage the enemy has done to the temple! 1179 

74:4 Your enemies roar 1180  in the middle of your sanctuary; 1181 

they set up their battle flags. 1182 

74:5 They invade like lumberjacks

swinging their axes in a thick forest. 1183 

74:6 And now 1184  they are tearing down 1185  all its engravings 1186 

with axes 1187  and crowbars. 1188 

74:7 They set your sanctuary on fire;

they desecrate your dwelling place by knocking it to the ground. 1189 

74:8 They say to themselves, 1190 

“We will oppress all of them.” 1191 

They burn down all the places where people worship God in the land. 1192 

74:9 We do not see any signs of God’s presence; 1193 

there are no longer any prophets 1194 

and we have no one to tell us how long this will last. 1195 

74:10 How long, O God, will the adversary hurl insults?

Will the enemy blaspheme your name forever?

74:11 Why do you remain inactive?

Intervene and destroy him! 1196 

74:12 But God has been my 1197  king from ancient times,

performing acts of deliverance on the earth. 1198 

74:13 You destroyed 1199  the sea by your strength;

you shattered the heads of the sea monster 1200  in the water.

74:14 You crushed the heads of Leviathan; 1201 

you fed 1202  him to the people who live along the coast. 1203 

74:15 You broke open the spring and the stream; 1204 

you dried up perpetually flowing rivers. 1205 

74:16 You established the cycle of day and night; 1206 

you put the moon 1207  and sun in place. 1208 

74:17 You set up all the boundaries 1209  of the earth;

you created the cycle of summer and winter. 1210 

74:18 Remember how 1211  the enemy hurls insults, O Lord, 1212 

and how a foolish nation blasphemes your name!

74:19 Do not hand the life of your dove 1213  over to a wild animal!

Do not continue to disregard 1214  the lives of your oppressed people!

74:20 Remember your covenant promises, 1215 

for the dark regions of the earth are full of places where violence rules. 1216 

74:21 Do not let the afflicted be turned back in shame!

Let the oppressed and poor praise your name! 1217 

74:22 Rise up, O God! Defend your honor! 1218 

Remember how fools insult you all day long! 1219 

74:23 Do not disregard 1220  what your enemies say, 1221 

or the unceasing shouts of those who defy you. 1222 

Psalm 75 1223 

For the music director; according to the al-tashcheth style; 1224  a psalm of Asaph; a song.

75:1 We give thanks to you, O God! We give thanks!

You reveal your presence; 1225 

people tell about your amazing deeds.

75:2 God says, 1226 

“At the appointed times, 1227 

I judge 1228  fairly.

75:3 When the earth and all its inhabitants dissolve in fear, 1229 

I make its pillars secure.” 1230  (Selah)

75:4 1231 I say to the proud, “Do not be proud,”

and to the wicked, “Do not be so confident of victory! 1232 

75:5 Do not be so certain you have won! 1233 

Do not speak with your head held so high! 1234 

75:6 For victory does not come from the east or west,

or from the wilderness. 1235 

75:7 For God is the judge! 1236 

He brings one down and exalts another. 1237 

75:8 For the Lord holds in his hand a cup full

of foaming wine mixed with spices, 1238 

and pours it out. 1239 

Surely all the wicked of the earth

will slurp it up and drink it to its very last drop.” 1240 

75:9 As for me, I will continually tell what you have done; 1241 

I will sing praises to the God of Jacob!

75:10 God says, 1242 

“I will bring down all the power of the wicked;

the godly will be victorious.” 1243 

Psalm 76 1244 

For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.

76:1 God has revealed himself in Judah; 1245 

in Israel his reputation 1246  is great.

76:2 He lives in Salem; 1247 

he dwells in Zion. 1248 

76:3 There he shattered the arrows, 1249 

the shield, the sword, and the rest of the weapons of war. 1250  (Selah)

76:4 You shine brightly and reveal your majesty,

as you descend from the hills where you killed your prey. 1251 

76:5 The bravehearted 1252  were plundered; 1253 

they “fell asleep.” 1254 

All the warriors were helpless. 1255 

76:6 At the sound of your battle cry, 1256  O God of Jacob,

both rider 1257  and horse “fell asleep.” 1258 

76:7 You are awesome! Yes, you!

Who can withstand your intense anger? 1259 

76:8 From heaven you announced what their punishment would be. 1260 

The earth 1261  was afraid and silent

76:9 when God arose to execute judgment,

and to deliver all the oppressed of the earth. (Selah)

76:10 Certainly 1262  your angry judgment upon men will bring you praise; 1263 

you reveal your anger in full measure. 1264 

76:11 Make vows to the Lord your God and repay them!

Let all those who surround him 1265  bring tribute to the awesome one!

76:12 He humbles princes; 1266 

the kings of the earth regard him as awesome. 1267 

Psalm 77 1268 

For the music director, Jeduthun; a psalm of Asaph.

77:1 I will cry out to God 1269  and call for help!

I will cry out to God and he will pay attention 1270  to me.

77:2 In my time of trouble I sought 1271  the Lord.

I kept my hand raised in prayer throughout the night. 1272 

I 1273  refused to be comforted.

77:3 I said, “I will remember God while I groan;

I will think about him while my strength leaves me.” 1274  (Selah)

77:4 You held my eyelids open; 1275 

I was troubled and could not speak. 1276 

77:5 I thought about the days of old,

about ancient times. 1277 

77:6 I said, “During the night I will remember the song I once sang;

I will think very carefully.”

I tried to make sense of what was happening. 1278 

77:7 I asked, 1279  “Will the Lord reject me forever?

Will he never again show me his favor?

77:8 Has his loyal love disappeared forever?

Has his promise 1280  failed forever?

77:9 Has God forgotten to be merciful?

Has his anger stifled his compassion?”

77:10 Then I said, “I am sickened by the thought

that the sovereign One 1281  might become inactive. 1282 

77:11 I will remember the works of the Lord.

Yes, I will remember the amazing things you did long ago! 1283 

77:12 I will think about all you have done;

I will reflect upon your deeds!”

77:13 1284 O God, your deeds are extraordinary! 1285 

What god can compare to our great God? 1286 

77:14 You are the God who does amazing things;

you have revealed your strength among the nations.

77:15 You delivered 1287  your people by your strength 1288 

the children of Jacob and Joseph. (Selah)

77:16 The waters 1289  saw you, O God,

the waters saw you and trembled. 1290 

Yes, the depths of the sea 1291  shook with fear. 1292 

77:17 The clouds poured down rain; 1293 

the skies thundered. 1294 

Yes, your arrows 1295  flashed about.

77:18 Your thunderous voice was heard in the wind;

the lightning bolts lit up the world;

the earth trembled and shook. 1296 

77:19 You walked through the sea; 1297 

you passed through the surging waters, 1298 

but left no footprints. 1299 

77:20 You led your people like a flock of sheep,

by the hand of Moses and Aaron.

Psalm 78 1300 

A well-written song 1301  by Asaph.

78:1 Pay attention, my people, to my instruction!

Listen to the words I speak! 1302 

78:2 I will sing a song that imparts wisdom;

I will make insightful observations about the past. 1303 

78:3 What we have heard and learned 1304 

that which our ancestors 1305  have told us –

78:4 we will not hide from their 1306  descendants.

We will tell the next generation

about the Lord’s praiseworthy acts, 1307 

about his strength and the amazing things he has done.

78:5 He established a rule 1308  in Jacob;

he set up a law in Israel.

He commanded our ancestors

to make his deeds known to their descendants, 1309 

78:6 so that the next generation, children yet to be born,

might know about them.

They will grow up and tell their descendants about them. 1310 

78:7 Then they will place their confidence in God.

They will not forget the works of God,

and they will obey 1311  his commands.

78:8 Then they will not be like their ancestors,

who were a stubborn and rebellious generation,

a generation that was not committed

and faithful to God. 1312 

78:9 The Ephraimites 1313  were armed with bows, 1314 

but they retreated in the day of battle. 1315 

78:10 They did not keep their covenant with God, 1316 

and they refused to obey 1317  his law.

78:11 They forgot what he had done, 1318 

the amazing things he had shown them.

78:12 He did amazing things in the sight of their ancestors,

in the land of Egypt, in the region of Zoan. 1319 

78:13 He divided the sea and led them across it;

he made the water stand in a heap.

78:14 He led them with a cloud by day,

and with the light of a fire all night long.

78:15 He broke open rocks in the wilderness,

and gave them enough water to fill the depths of the sea. 1320 

78:16 He caused streams to flow from the rock,

and made the water flow like rivers.

78:17 Yet they continued to sin against him,

and rebelled against the sovereign One 1321  in the desert.

78:18 They willfully challenged God 1322 

by asking for food to satisfy their appetite.

78:19 They insulted God, saying, 1323 

“Is God really able to give us food 1324  in the wilderness?

78:20 Yes, 1325  he struck a rock and water flowed out,

streams gushed forth.

But can he also give us food?

Will he provide meat for his people?”

78:21 When 1326  the Lord heard this, he was furious.

A fire broke out against Jacob,

and his anger flared up 1327  against Israel,

78:22 because they did not have faith in God,

and did not trust his ability to deliver them. 1328 

78:23 He gave a command to the clouds above,

and opened the doors in the sky.

78:24 He rained down manna for them to eat;

he gave them the grain of heaven. 1329 

78:25 Man ate the food of the mighty ones. 1330 

He sent them more than enough to eat. 1331 

78:26 He brought the east wind through the sky,

and by his strength led forth the south wind.

78:27 He rained down meat on them like dust,

birds as numerous as the sand on the seashores. 1332 

78:28 He caused them to fall right in the middle of their camp,

all around their homes.

78:29 They ate until they were stuffed; 1333 

he gave them what they desired.

78:30 They were not yet filled up, 1334 

their food was still in their mouths,

78:31 when the anger of God flared up against them.

He killed some of the strongest of them;

he brought the young men of Israel to their knees.

78:32 Despite all this, they continued to sin,

and did not trust him to do amazing things. 1335 

78:33 So he caused them to die unsatisfied 1336 

and filled with terror. 1337 

78:34 When he struck them down, 1338  they sought his favor; 1339 

they turned back and longed for God.

78:35 They remembered that God was their protector, 1340 

and that the sovereign God was their deliverer. 1341 

78:36 But they deceived him with their words, 1342 

and lied to him. 1343 

78:37 They were not really committed to him, 1344 

and they were unfaithful to his covenant.

78:38 Yet he is compassionate.

He forgives sin and does not destroy.

He often holds back his anger,

and does not stir up his fury. 1345 

78:39 He remembered 1346  that they were made of flesh,

and were like a wind that blows past and does not return. 1347 

78:40 How often they rebelled against him in the wilderness,

and insulted him 1348  in the desert!

78:41 They again challenged God, 1349 

and offended 1350  the Holy One of Israel. 1351 

78:42 They did not remember what he had done, 1352 

how he delivered them from the enemy, 1353 

78:43 when he performed his awesome deeds 1354  in Egypt,

and his acts of judgment 1355  in the region of Zoan.

78:44 He turned their rivers into blood,

and they could not drink from their streams.

78:45 He sent swarms of biting insects against them, 1356 

as well as frogs that overran their land. 1357 

78:46 He gave their crops to the grasshopper,

the fruit of their labor to the locust.

78:47 He destroyed their vines with hail,

and their sycamore-fig trees with driving rain.

78:48 He rained hail down on their cattle, 1358 

and hurled lightning bolts down on their livestock. 1359 

78:49 His raging anger lashed out against them, 1360 

He sent fury, rage, and trouble

as messengers who bring disaster. 1361 

78:50 He sent his anger in full force; 1362 

he did not spare them from death;

he handed their lives over to destruction. 1363 

78:51 He struck down all the firstborn in Egypt,

the firstfruits of their reproductive power 1364  in the tents of Ham.

78:52 Yet he brought out his people like sheep;

he led them through the wilderness like a flock.

78:53 He guided them safely along,

while the sea covered their enemies.

78:54 He brought them to the border of his holy land,

to this mountainous land 1365  which his right hand 1366  acquired.

78:55 He drove the nations out from before them;

he assigned them their tribal allotments 1367 

and allowed the tribes of Israel to settle down. 1368 

78:56 Yet they challenged and defied 1369  the sovereign God, 1370 

and did not obey 1371  his commands. 1372 

78:57 They were unfaithful 1373  and acted as treacherously as 1374  their ancestors;

they were as unreliable as a malfunctioning bow. 1375 

78:58 They made him angry with their pagan shrines, 1376 

and made him jealous with their idols.

78:59 God heard and was angry;

he completely rejected Israel.

78:60 He abandoned 1377  the sanctuary at Shiloh,

the tent where he lived among men.

78:61 He allowed the symbol of his strong presence to be captured; 1378 

he gave the symbol of his splendor 1379  into the hand of the enemy. 1380 

78:62 He delivered his people over to the sword,

and was angry with his chosen nation. 1381 

78:63 Fire consumed their 1382  young men,

and their 1383  virgins remained unmarried. 1384 

78:64 Their 1385  priests fell by the sword,

but their 1386  widows did not weep. 1387 

78:65 But then the Lord awoke from his sleep; 1388 

he was like a warrior in a drunken rage. 1389 

78:66 He drove his enemies back;

he made them a permanent target for insults. 1390 

78:67 He rejected the tent of Joseph;

he did not choose the tribe of Ephraim.

78:68 He chose the tribe of Judah,

and Mount Zion, which he loves.

78:69 He made his sanctuary as enduring as the heavens above; 1391 

as secure as the earth, which he established permanently. 1392 

78:70 He chose David, his servant,

and took him from the sheepfolds.

78:71 He took him away from following the mother sheep, 1393 

and made him the shepherd of Jacob, his people,

and of Israel, his chosen nation. 1394 

78:72 David 1395  cared for them with pure motives; 1396 

he led them with skill. 1397 

Psalm 79 1398 

A psalm of Asaph.

79:1 O God, foreigners 1399  have invaded your chosen land; 1400 

they have polluted your holy temple

and turned Jerusalem 1401  into a heap of ruins.

79:2 They have given the corpses of your servants

to the birds of the sky; 1402 

the flesh of your loyal followers

to the beasts of the earth.

79:3 They have made their blood flow like water

all around Jerusalem, and there is no one to bury them. 1403 

79:4 We have become an object of disdain to our neighbors;

those who live on our borders taunt and insult us. 1404 

79:5 How long will this go on, O Lord? 1405 

Will you stay angry forever?

How long will your rage 1406  burn like fire?

79:6 Pour out your anger on the nations that do not acknowledge you, 1407 

on the kingdoms that do not pray to you! 1408 

79:7 For they have devoured Jacob

and destroyed his home.

79:8 Do not hold us accountable for the sins of earlier generations! 1409 

Quickly send your compassion our way, 1410 

for we are in serious trouble! 1411 

79:9 Help us, O God, our deliverer!

For the sake of your glorious reputation, 1412  rescue us!

Forgive our sins for the sake of your reputation! 1413 

79:10 Why should the nations say, “Where is their God?”

Before our very eyes may the shed blood of your servants

be avenged among the nations! 1414 

79:11 Listen to the painful cries of the prisoners! 1415 

Use your great strength to set free those condemned to die! 1416 

79:12 Pay back our neighbors in full! 1417 

May they be insulted the same way they insulted you, O Lord! 1418 

79:13 Then we, your people, the sheep of your pasture,

will continually thank you. 1419 

We will tell coming generations of your praiseworthy acts. 1420 

Psalm 80 1421 

For the music director; according to the shushan-eduth style; 1422  a psalm of Asaph.

80:1 O shepherd of Israel, pay attention,

you who lead Joseph like a flock of sheep!

You who sit enthroned above the winged angels, 1423  reveal your splendor! 1424 

80:2 In the sight of Ephraim, Benjamin, and Manasseh reveal 1425  your power!

Come and deliver us! 1426 

80:3 O God, restore us!

Smile on us! 1427  Then we will be delivered! 1428 

80:4 O Lord God, invincible warrior! 1429 

How long will you remain angry at your people while they pray to you? 1430 

80:5 You have given them tears as food; 1431 

you have made them drink tears by the measure. 1432 

80:6 You have made our neighbors dislike us, 1433 

and our enemies insult us.

80:7 O God, invincible warrior, 1434  restore us!

Smile on us! 1435  Then we will be delivered! 1436 

80:8 You uprooted a vine 1437  from Egypt;

you drove out nations and transplanted it.

80:9 You cleared the ground for it; 1438 

it took root, 1439 

and filled the land.

80:10 The mountains were covered by its shadow,

the highest cedars 1440  by its branches.

80:11 Its branches reached the Mediterranean Sea, 1441 

and its shoots the Euphrates River. 1442 

80:12 Why did you break down its walls, 1443 

so that all who pass by pluck its fruit? 1444 

80:13 The wild boars of the forest ruin it; 1445 

the insects 1446  of the field feed on it.

80:14 O God, invincible warrior, 1447  come back!

Look down from heaven and take notice!

Take care of this vine,

80:15 the root 1448  your right hand planted,

the shoot you made to grow! 1449 

80:16 It is burned 1450  and cut down.

They die because you are displeased with them. 1451 

80:17 May you give support to the one you have chosen, 1452 

to the one whom you raised up for yourself! 1453 

80:18 Then we will not turn away from you.

Revive us and we will pray to you! 1454 

80:19 O Lord God, invincible warrior, 1455  restore us!

Smile on us! 1456  Then we will be delivered! 1457 

Psalm 81 1458 

For the music director; according to the gittith style; 1459  by Asaph.

81:1 Shout for joy to God, our source of strength!

Shout out to the God of Jacob!

81:2 Sing 1460  a song and play the tambourine,

the pleasant sounding harp, and the ten-stringed instrument!

81:3 Sound the ram’s horn on the day of the new moon, 1461 

and on the day of the full moon when our festival begins. 1462 

81:4 For observing the festival is a requirement for Israel; 1463 

it is an ordinance given by the God of Jacob.

81:5 He decreed it as a regulation in Joseph,

when he attacked the land of Egypt. 1464 

I heard a voice I did not recognize. 1465 

81:6 It said: 1466  “I removed the burden from his shoulder;

his hands were released from holding the basket. 1467 

81:7 In your distress you called out and I rescued you.

I answered you from a dark thundercloud. 1468 

I tested you at the waters of Meribah. 1469  (Selah)

81:8 I said, 1470  ‘Listen, my people!

I will warn 1471  you!

O Israel, if only you would obey me! 1472 

81:9 There must be 1473  no other 1474  god among you.

You must not worship a foreign god.

81:10 I am the Lord, your God,

the one who brought you out of the land of Egypt.

Open your mouth wide and I will fill it!’

81:11 But my people did not obey me; 1475 

Israel did not submit to me. 1476 

81:12 I gave them over to their stubborn desires; 1477 

they did what seemed right to them. 1478 

81:13 If only my people would obey me! 1479 

If only Israel would keep my commands! 1480 

81:14 Then I would quickly subdue their enemies,

and attack 1481  their adversaries.”

81:15 (May those who hate the Lord 1482  cower in fear 1483  before him!

May they be permanently humiliated!) 1484 

81:16 “I would feed Israel the best wheat, 1485 

and would satisfy your appetite 1486  with honey from the rocky cliffs.” 1487 

Psalm 82 1488 

A psalm of Asaph.

82:1 God stands in 1489  the assembly of El; 1490 

in the midst of the gods 1491  he renders judgment. 1492 

82:2 He says, 1493  “How long will you make unjust legal decisions

and show favoritism to the wicked? 1494  (Selah)

82:3 Defend the cause of the poor and the fatherless! 1495 

Vindicate the oppressed and suffering!

82:4 Rescue the poor and needy!

Deliver them from the power 1496  of the wicked!

82:5 They 1497  neither know nor understand.

They stumble 1498  around in the dark,

while all the foundations of the earth crumble. 1499 

82:6 I thought, 1500  ‘You are gods;

all of you are sons of the Most High.’ 1501 

82:7 Yet you will die like mortals; 1502 

you will fall like all the other rulers.” 1503 

82:8 Rise up, O God, and execute judgment on the earth!

For you own 1504  all the nations.

Psalm 83 1505 

A song, a psalm of Asaph.

83:1 O God, do not be silent!

Do not ignore us! 1506  Do not be inactive, O God!

83:2 For look, your enemies are making a commotion;

those who hate you are hostile. 1507 

83:3 They carefully plot 1508  against your people,

and make plans to harm 1509  the ones you cherish. 1510 

83:4 They say, “Come on, let’s annihilate them so they are no longer a nation! 1511 

Then the name of Israel will be remembered no more.”

83:5 Yes, 1512  they devise a unified strategy; 1513 

they form an alliance 1514  against you.

83:6 It includes 1515  the tents of Edom and the Ishmaelites,

Moab and the Hagrites, 1516 

83:7 Gebal, 1517  Ammon, and Amalek,

Philistia and the inhabitants of Tyre. 1518 

83:8 Even Assyria has allied with them,

lending its strength to the descendants of Lot. 1519  (Selah)

83:9 Do to them as you did to Midian 1520 

as you did to Sisera and Jabin at the Kishon River! 1521 

83:10 They were destroyed at Endor; 1522 

their corpses were like manure 1523  on the ground.

83:11 Make their nobles like Oreb and Zeeb, 1524 

and all their rulers like Zebah and Zalmunna, 1525 

83:12 who said, 1526  “Let’s take over 1527  the pastures of God!”

83:13 O my God, make them like dead thistles, 1528 

like dead weeds blown away by 1529  the wind!

83:14 Like the fire that burns down the forest,

or the flames that consume the mountainsides, 1530 

83:15 chase them with your gale winds,

and terrify 1531  them with your windstorm.

83:16 Cover 1532  their faces with shame,

so they might seek 1533  you, 1534  O Lord.

83:17 May they be humiliated and continually terrified! 1535 

May they die in shame! 1536 

83:18 Then they will know 1537  that you alone are the Lord, 1538 

the sovereign king 1539  over all the earth.

1 sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew mss combine Psalms 42 and 43 into a single psalm.

2 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

3 tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.

4 tn Or “pants [with thirst].”

5 tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

6 tn Or “my soul thirsts.”

7 tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.

8 tn Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’eraeh, “I will appear”) to a Qal אֶרְאֶה (’ereh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (’et) before “face” (see Exod 34:24; Deut 31:11).

9 tn Heb “My tears have become my food day and night.”

10 tn Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitive בֶּאֱמֹר (beÿmor, “when [they] say”). Note the term בְּאָמְרָם (bÿomram, “when they say”) in v. 10.

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 Lord’s temple. The two cohortative forms indicate the psalmist’s resolve to remember and weep. The expression “pour out upon myself my soul” refers to mourning (see Job 30:16).

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 (bassakheddaddem, “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?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.

16 tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.

17 tn Heb “my God, upon me my soul bows down.” As noted earlier, “my God” belongs with the end of v. 6.

18 tn Heb “therefore I will remember you from the land of Jordan.” “Remember” is here used metonymically for prayer (see vv. 8-9). As the next line indicates, the region of the upper Jordan, where the river originates, is in view.

19 tc Heb “Hermons.” The plural form of the name occurs only here in the OT. Some suggest the plural refers to multiple mountain peaks (cf. NASB) or simply retain the plural in the translation (cf. NEB), but the final mem (ם) is probably dittographic (note that the next form in the text begins with the letter mem) or enclitic. At a later time it was misinterpreted as a plural marker and vocalized accordingly.

20 tn The Hebrew term מִצְעָר (mitsar) is probably a proper name (“Mizar”), designating a particular mountain in the Hermon region. The name appears only here in the OT.

21 tn Heb “deep calls to deep.” The Hebrew noun תְּהוֹם (tÿhom) often refers to the deep sea, but here, where it is associated with Hermon, it probably refers to mountain streams. The word can be used of streams and rivers (see Deut 8:7; Ezek 31:4).

22 tn The noun צִנּוֹר (tsinnor, “waterfall”) occurs only here and in 2 Sam 5:8, where it apparently refers to a water shaft. The psalmist alludes to the loud rushing sound of mountain streams and cascading waterfalls. Using the poetic device of personification, he imagines the streams calling out to each other as they hear the sound of the waterfalls.

23 tn Heb “pass over me” (see Jonah 2:3). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By implication he likens his emotional distress to such an experience.

24 sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the Lord”).

25 tn Heb “his song [is] with me.”

26 tc A few medieval Hebrew mss read תְּהִלָּה (tÿhillah, “praise”) instead of תְּפִלָּה (tÿfillah, “prayer”).

27 tn The cohortative form indicates the psalmist’s resolve.

28 tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.

29 tn Or “forget.”

30 sn Walk around mourning. See Ps 38:6 for a similar idea.

31 tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew mss and Symmachus’ Greek version read “like” instead of “with.”

32 sn “Where is your God?” The enemies ask this same question in v. 3.

33 tn Heb “Why do you bow down?”

34 sn For poetic effect the psalmist addresses his soul, or inner self.

35 tn Heb “and why are you in turmoil upon me?”

36 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 (yÿshuot fÿneyelohay, “[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.

37 sn Psalm 43. Many medieval Hebrew mss combine Psalm 43 and Psalm 42 into one psalm. Psalm 43 is the only psalm in Book 2 of the Psalter (Psalms 42-72) that does not have a heading, suggesting that it was originally the third and concluding section of Psalm 42. Ps 43:5 is identical to the refrain in Ps 42:11 and almost identical to the refrain in Ps 42:5.

38 tn Or “argue my case.”

39 tn The imperfect here expresses a request or wish. Note the imperatives in the first half of the verse. See also v. 3.

40 tn Heb “from the deceitful and evil man.” The Hebrew text uses the singular form “man” in a collective sense, as the reference to a “nation” in the parallel line indicates.

41 tn Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.

42 tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”).

43 tn The language is similar to that of Ps 42:9, but the Hitpael form of the verb הָלַךְ (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist’s distress.

44 sn Walk around mourning. See Ps 38:6 for a similar statement.

45 tn Heb “send.”

46 sn God’s deliverance is compared here to a light which will lead the psalmist back home to the Lord’s temple. Divine deliverance will in turn demonstrate the Lord’s faithfulness to his people.

47 tn Or “may they lead me.” The prefixed verbal forms here and in the next line may be taken as jussives.

48 tn Heb “bring.”

49 sn In this context the Lord’s holy hill is Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 48:1; 87:1; Dan 9:16.

50 tn Or “to your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the Lord’s special dwelling place (see Pss 46:4; 84:1; 132:5, 7).

51 tn The cohortative expresses the psalmist’s resolve. Prefixed with the vav (ו) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”

52 tn Heb “to God, the joy of my happiness.” The phrase “joy of my happiness” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist’s joy. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

53 tn The cohortative with vav (ו) conjunctive probably indicates purpose (“so that”) or intention.

54 tn Heb “Why do you bow down?”

55 sn For poetic effect the psalmist addresses his soul, or inner self.

56 tn Heb “and why are you in turmoil upon me?”

57 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 (yÿshuot fÿneyelohay, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention. This refrain is identical to the one in Ps 42:11. See also 42:5, which differs only slightly.

58 sn Psalm 44. The speakers in this psalm (the worshiping community within the nation Israel) were disappointed with God. The psalm begins on a positive note, praising God for leading Israel to past military victories. Verses 1-8 appear to be a song of confidence and petition which the people recited prior to battle. But suddenly the mood changes as the nation laments a recent defeat. The stark contrast between the present and the past only heightens the nation’s confusion. Israel trusted in God for victory, but the Lord rejected them and allowed them to be humiliated in battle. If Israel had been unfaithful to God, their defeat would make sense, but the nation was loyal to the Lord. Comparing the Lord to a careless shepherd, the nation urges God to wake up and to extend his compassion to his suffering people.

59 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 42.

60 tn Heb “with our ears we have heard.”

61 tn Heb “fathers” (also in v. 2; the same Hebrew word may be translated either “fathers” or “ancestors” depending on the context.

62 tn Heb “the work you worked.”

63 tn Heb “in the days of old.” This refers specifically to the days of Joshua, during Israel’s conquest of the land, as vv. 2-3 indicate.

64 tn Heb “you, your hand.”

65 tn Heb “dispossessed nations and planted them.” The third masculine plural pronoun “them” refers to the fathers (v. 1). See Ps 80:8, 15.

66 tn The verb form in the Hebrew text is a Hiphil preterite (without vav [ו] consecutive) from רָעַע (raa’, “be evil; be bad”). If retained it apparently means, “you injured; harmed.” Some prefer to derive the verb from רָעַע (“break”; cf. NEB “breaking up the peoples”), in which case the form must be revocalized as Qal (since this verb is unattested in the Hiphil).

67 tn Or “peoples.”

68 tn Heb “and you sent them out.” The translation assumes that the third masculine plural pronoun “them” refers to the fathers (v. 1), as in the preceding parallel line. See Ps 80:11, where Israel, likened to a vine, “spreads out” its tendrils to the west and east. Another option is to take the “peoples” as the referent of the pronoun and translate, “and you sent them away,” though this does not provide as tight a parallel with the corresponding line.

69 tn Or “take possession of.”

70 tn Heb “and their arm did not save them.” The “arm” here symbolizes military strength.

71 tn Heb “your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver (see Pss 17:7; 20:6; 21:8).

72 tn Heb “your arm.”

73 tn Heb “light of your face.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

74 tn Or “favorable toward.”

75 sn The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6) and plural (vv. 1-3, 5, 7-8) in vv. 1-8 may reflect an antiphonal ceremony.

76 tc The LXX assumes a participle here (מְצַוֶּה [mÿtsavveh], “the one who commands/decrees”) which would stand in apposition to “my God.” It is possible that the MT, which has the imperative (צַוֵּה, tsavveh) form, has suffered haplography of the letter mem (ם). Note that the preceding word (אֱלֹהִים, ’elohim) ends in mem. Another option is that the MT is divided in the wrong place; perhaps one could move the final mem from אֱלֹהִים to the beginning of the next word and read מְצַוֶּה אֱלֹהָי (’elohay mÿtsavveh, “[You are my king,] my God, the one who decrees”).

tn Or “command.” This may be the Israelites’ petition prior to the battle. See the introductory note to the psalm.

77 tn That is, Israel. See Pss 14:7; 22:23.

78 tn Heb “by you.”

79 tn Heb “gore” (like an ox). If this portion of the psalm contains the song of confidence/petition the Israelites recited prior to battle, then the imperfects here and in the next line may express their expectation of victory. Another option is that the imperfects function in an emphatic generalizing manner. In this case one might translate, “you [always] drive back…you [always] trample down.”

sn The Hebrew verb translated “drive back” is literally “gore”; the imagery is that of a powerful wild ox that “gores” its enemies and tramples them underfoot.

80 tn Heb “in your name.” The Lord’s “name” refers here to his revealed character or personal presence. Specifically in this context his ability to deliver, protect, and energize for battle is in view (see Ps 54:1).

81 sn The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.

82 tn Heb “those who rise up [against] us.”

83 tn Or “have delivered,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).

84 tn Or “have humiliated,” if past successes are in view. Another option is to take the perfect as rhetorical, emphasizing that victory is certain (note the use of the imperfect in vv. 5-6).

85 tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.

86 tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).

87 tn Heb “you caused us to turn backward.”

88 tn Heb “plunder for themselves.” The prepositional phrase לָמוֹ (lamo, “for themselves”) here has the nuance “at their will” or “as they please” (see Ps 80:6).

89 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).

90 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).

91 tn Heb “for what is not wealth.”

92 tn Heb “you did not multiply their purchase prices.”

93 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).

94 tn Heb “an [object of] taunting and [of] mockery to those around us.”

95 tn The prefixed verbal form is a preterite (without vav [ו] consecutive).

96 tn Heb “a proverb,” or “[the subject of] a mocking song.”

97 tn Heb “a shaking of the head among the peoples.” Shaking the head was a derisive gesture (see Jer 18:16; Lam 2:15).

98 tn Heb “all the day my humiliation [is] in front of me.”

99 tn Heb “and the shame of my face covers me.”

100 tn Heb “from the voice of one who ridicules and insults, from the face of an enemy and an avenger.” See Ps 8:2.

101 tn Heb “we have not forgotten you.” To “forget” God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. 20, as well as Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 9:17).Thus the translation “we have not rejected you” has been used.

102 tn Heb “and we did not deal falsely with your covenant.”

103 tn Heb “our heart did not turn backward.” Cf. Ps 78:57.

104 tn Heb “and our steps did [not] turn aside from your path.” The negative particle is understood by ellipsis (see the preceding line). God’s “path” refers to his commands, i.e., the moral pathway he has prescribed for the psalmist. See Pss 17:5; 25:4.

105 tn Heb “yet you have battered us in a place of jackals.”

106 tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל+מָוֶת [mavet + tsel]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness” (cf. NIV, NRSV). An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 44:19 darkness symbolizes defeat and humiliation.

107 tn Heb “If we had forgotten the name of our God.” To “forget the name” here refers to rejecting the Lord’s authority (see Jer 23:27) and abandoning him as an object of prayer and worship (see the next line).

108 tn Heb “and spread out your hands to another god.” Spreading out the hands was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12-13, 29; Ezra 9:15; Job 11:13; Isa 1:15). In its most fundamental sense זר (“another; foreign; strange”) refers to something that is outside one’s circle, often making association with it inappropriate. A “strange” god is an alien deity, an “outside god” (see L. A. Snijders, TDOT 4:54-55).

109 tn The active participle describes what is characteristically true.

110 tn Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.

111 tn The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (Jeneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).

112 tn Or “regarded as.”

113 tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.

114 sn Wake up! See Ps 35:23.

115 tn Heb “Why do you hide your face?” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).

116 tn Or “forget.”

117 tn Heb “our oppression and our affliction.”

118 tn Heb “for our being/life sinks down to the dirt, our belly clings to the earth.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.

119 tn Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134.

120 sn Psalm 45. This is a romantic poem celebrating the Davidic king’s marriage to a lovely princess. The psalmist praises the king for his military prowess and commitment to justice, urges the bride to be loyal to the king, and anticipates that the marriage will be blessed with royal offspring.

121 tn Heb “according to lilies.” “Lilies” may be a tune title or musical style, suggestive of romantic love. The imagery of a “lily” appears frequently in the Song of Solomon in a variety of contexts (see 2:1-2, 16; 4:5; 5:13; 6:2-3; 7:2).

122 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 42.

123 tn Heb “[with] a good word.” The “good word” probably refers here to the song that follows.

124 tn Heb “my works [are] for a king.” The plural “works” may here indicate degree, referring to the special musical composition that follows.

125 tn Heb “my tongue [is] a stylus of a skillful scribe.” Words flow from the psalmist’s tongue just as they do from a scribe’s stylus.

126 tn Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of yod-pe (יפ) and should be emended to יָפִיתָ (yafita). See GKC 152 §55.e.

127 tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.

128 tn Or “this demonstrates.” The construction עַל־כֵּן (’al-ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).

129 tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.

130 tn Or “mighty one.”

131 tn The Hebrew text has simply, “your majesty and your splendor,” which probably refers to the king’s majestic splendor when he appears in full royal battle regalia.

132 tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.

133 tn Or “for the sake of truth.”

134 tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (yaan, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.

135 tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.

136 tn Heb “your arrows are sharp – peoples beneath you fall – in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement.

137 sn The king’s throne here symbolizes his rule.

138 tn Or “forever and ever.”

sn O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB “your throne is like God’s throne, eternal”). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is God’s vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title “Mighty God” (see the note on this phrase there). Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (see Miriam Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself.

139 sn The king’s scepter symbolizes his royal authority.

140 sn To love justice means to actively promote it.

141 sn To hate evil means to actively oppose it.

142 tn For other examples of the repetition of Elohim, “God,” see Pss 43:4; 48:8, 14; 50:7; 51:14; 67:7. Because the name Yahweh (“Lord”) is relatively rare in Pss 42-83, where the name Elohim (“God”) predominates, this compounding of Elohim may be an alternative form of the compound name “the Lord my/your/our God.”

143 sn Anointed you. When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.

144 sn The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3, where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.

145 tn Heb “from your companions.” The “companions” are most naturally understood as others in the royal family or, more generally, as the king’s countrymen.

sn Verses 6-7 are quoted in Heb 1:8-9, where they are applied to Jesus.

146 tn The words “perfumed with” are supplied in the translation for clarification.

147 tn Heb “the palaces of ivory.” The phrase “palaces of ivory” refers to palaces that had ivory panels and furniture decorated with ivory inlays. Such decoration with ivory was characteristic of a high level of luxury. See 1 Kgs 22:39 and Amos 3:15.

148 tn Heb “from the palaces of ivory stringed instrument[s] make you happy.”

149 tn Heb “daughters of kings.”

150 tn Heb “valuable ones.” The form is feminine plural.

151 tn This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23.

152 tn Heb “a consort stands at your right hand, gold of Ophir.”

sn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.

153 tn Heb “daughter.” The Hebrew noun בת (“daughter”) can sometimes refer to a young woman in a general sense (see H. Haag, TDOT 2:334).

sn Listen, O princess. The poet now addresses the bride.

154 tn Heb “see and turn your ear.” The verb רָאָה (raah, “see”) is used here of mental observation.

155 tn Heb “your people.” This reference to the “people” of the princess suggests she was a foreigner. Perhaps the marriage was arranged as part of a political alliance between Israel (or Judah) and a neighboring state. The translation “your homeland” reflects such a situation.

156 tn Heb “and the house of your father.”

157 tn After the preceding imperatives, the jussive verbal form with vav (ו) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.

158 tn Or “desire.”

159 tn Or “bow down.”

160 sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.

161 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

162 tn Heb “and a daughter of Tyre with a gift, your face they will appease, the rich of people.” The phrase “daughter of Tyre” occurs only here in the OT. It could be understood as addressed to the bride, indicating she was a Phoenician (cf. NEB). However, often in the OT the word “daughter,” when collocated with the name of a city or country, is used to personify the referent (see, for example, “Daughter Zion” in Ps 9:14, and “Daughter Babylon” in Ps 137:8). If that is the case here, then “Daughter Tyre” identifies the city-state of Tyre as the place from which the rich people come (cf. NRSV). The idiom “appease the face” refers to seeking one’s favor (see Exod 32:11; 1 Sam 13:12; 1 Kgs 13:6; 2 Kgs 13:4; 2 Chr 33:12; Job 11:19; Ps 119:58; Prov 19:6; Jer 26:19; Dan 9:13; Zech 7:2; 8:21-22; Mal 1:9).

163 tn Heb “[the] daughter of a king.”

164 tn Heb “[is] completely glorious.”

165 tc Heb “within, from settings of gold, her clothing.” The Hebrew term פְּנִימָה (pÿnimah, “within”), if retained, would go with the preceding line and perhaps refer to the bride being “within” the palace or her bridal chamber (cf. NIV, NRSV). Since the next two lines refer to her attire (see also v. 9b), it is preferable to emend the form to פְּנִינִיהָּ (“her pearls”) or to פְּנִינִים (“pearls”). The mem (מ) prefixed to “settings” is probably dittographic.

166 tn Heb “virgins after her, her companions, are led to you.” Some emend לָךְ (lakh, “to you”) to לָהּ (lah, “to her,” i.e., the princess), because the princess is now being spoken of in the third person (vv. 13-14a), rather than being addressed directly (as in vv. 10-12). However, the ambiguous suffixed form לָךְ need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16-17, where the second person pronouns are masculine.

167 tn Heb “they are led with joy and happiness, they enter the house of the king.”

168 tn The pronoun is second masculine singular, indicating the king is being addressed from this point to the end of the psalm.

169 tn The prefixed verbal form could be taken as jussive and the statement interpreted as a prayer, “May your sons carry on the dynasty of your ancestors!” The next line could then be taken as a relative clause, “[your sons] whom you will make princes throughout the land.”

170 tn Heb “in place of your fathers will be your sons.”

171 tn Heb “I will cause your name to be remembered in every generation and generation.” The cohortative verbal form expresses the poet’s resolve. The king’s “name” stands here for his reputation and character, which the poet praised in vv. 2-7.

172 sn The nations will praise you. As God’s vice-regent on earth, the king is deserving of such honor and praise.

173 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

174 sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.

175 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”

176 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿod, “greatly”) has an emphasizing function.

177 tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).

178 tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”

179 tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.

180 tn Heb “its waters.”

181 tn Or “roar.”

182 tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.

183 tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).

184 tn Heb “A river, its channels cause the city of God to be glad.”

sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).

185 tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkÿney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.

186 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

187 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.

188 tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.

189 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.

190 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).

sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).

191 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).

192 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.

193 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).

194 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.

195 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.

196 tn That is, Israel, or Judah (see Ps 20:1).

197 tn Heb “our elevated place” (see Pss 9:9; 18:2).

198 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).

199 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.

200 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).

201 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

202 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.

203 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

204 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.

205 tn The words “he says” are supplied in the translation for clarification.

206 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.

207 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).

208 tn Or “among.”

209 tn Or “in.”

210 tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.

211 tn That is, Israel, or Judah (see Ps 20:1).

212 tn Heb “our elevated place” (see Pss 9:9; 18:2).

213 sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.

214 tn Heb “Shout to God with [the] sound of a ringing cry!”

215 tn Heb “the Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.

216 tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.

217 tn Heb “a great king over all the earth.”

218 tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.

219 tn Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).

220 tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).

221 tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.

222 tn That is, Israel.

223 sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.

224 sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.

225 tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.

226 tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.

227 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.

228 tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the Lord’s having ascended his throne.

229 tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’imam, “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin-mem [עם] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.

230 tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.

231 tn The verb עָלָה (’alah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.

232 sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.

233 sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).

234 tn Heb “beautiful of height.” The Hebrew term נוֹף (nof, “height”) is a genitive of specification after the qualitative noun “beautiful.” The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight.

235 sn A source of joy to the whole earth. The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world’s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1-4).

236 tn Heb “Mount Zion, the peaks of Zaphon.” Like all the preceding phrases in v. 2, both phrases are appositional to “city of our God, his holy hill” in v. 1, suggesting an identification in the poet’s mind between Mount Zion and Zaphon. “Zaphon” usually refers to the “north” in a general sense (see Pss 89:12; 107:3), but here, where it is collocated with “peaks,” it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the Lord God of Israel lives and rules over the nations. See P. Craigie, Psalms 1-50 (WBC), 353, and T. N. D. Mettinger, In Search of God, 103.

237 tn Heb “he is known for an elevated place.”

238 tn The logical connection between vv. 3-4 seems to be this: God is the protector of Zion and reveals himself as the city’s defender – this is necessary because hostile armies threaten the city.

239 tn The perfect verbal forms in vv. 4-6 are understood as descriptive. In dramatic style (note הִנֵּה, hinneh, “look”) the psalm describes an enemy attack against the city as if it were occurring at this very moment. Another option is to take the perfects as narrational (“the kings assembled, they advanced”), referring to a particular historical event, such as Sennacherib’s siege of the city in 701 b.c. (cf. NIV, NRSV). Even if one translates the verses in a dramatic-descriptive manner (as the present translation does), the Lord’s victory over the Assyrians was probably what served as the inspiration of the description (see v. 8).

240 tn The object of “see” is omitted, but v. 3b suggests that the Lord’s self-revelation as the city’s defender is what they see.

241 tn Heb “they look, so they are shocked.” Here כֵּן (ken, “so”) has the force of “in the same measure.”

242 tn The translation attempts to reflect the staccato style of the Hebrew text, where the main clauses of vv. 4-6 are simply juxtaposed without connectives.

243 tn Heb “trembling seizes them there.” The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).

244 tn Heb “[with] writhing like one giving birth.”

sn The language of vv. 5-6 is reminiscent of Exod 15:15.

245 tn The switch to the imperfect, as well as the introduction of the ship metaphor, perhaps signals a change to a generalizing tone; the Lord typically shatters these large ships, symbolic of the human strength of hostile armies (see the following note on “large ships”). The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Pss 29:5; 46:9). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).

246 tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to and from the distant western port of Tarshish. These ships, which were the best of their class, here symbolize the mere human strength of hostile armies, which are incapable of withstanding the Lord’s divine power (see Isa 2:16).

247 tn Heb “As we have heard, so we have seen.” The community had heard about God’s mighty deeds in the nation’s history. Having personally witnessed his saving power with their own eyes, they could now affirm that the tradition was not exaggerated or inaccurate.

248 tn Heb “the Lord of hosts.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Pss 24:10; 46:7, 11).

249 tn Or “God makes it secure forever.” The imperfect highlights the characteristic nature of the generalizing statement.

250 tn Heb “like your name, O God, so [is] your praise to the ends of the earth.” Here “name” refers to God’s reputation and revealed character.

251 tn Heb “your right hand is full of justice.” The “right hand” suggests activity and power.

252 tn Heb “daughters.” The reference is to the cities of Judah surrounding Zion (see Ps 97:8 and H. Haag, TDOT 2:336).

253 tn The prefixed verbal forms are understood as generalizing imperfects. (For other examples of an imperfect followed by causal לְמַעַן [lÿmaan], see Ps 23:3; Isa 49:7; 55:5.) Another option is to interpret the forms as jussives, “Let Mount Zion rejoice! Let the towns of Judah be happy!” (cf. NASB, NRSV; note the imperatives in vv. 12-13.)

254 sn These acts of judgment are described in vv. 4-7.

255 tn The verb forms in vv. 12-13 are plural; the entire Judahite community is addressed.

256 tn Heb “set your heart to its rampart.”

257 tn The precise meaning of the Hebrew word translated “walk through,” which occurs only here in the OT, is uncertain. Cf. NEB “pass…in review”; NIV “view.”

258 sn The city’s towers, defenses, and fortresses are outward reminders and tangible symbols of the divine protection the city enjoys.

259 tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”

260 tn The imperfect highlights the characteristic nature of the generalizing statement.

261 tn In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam vaed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.

262 sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.

263 tn The rare noun חָלֶד (kheled, “world”) occurs in Ps 17:14 and perhaps also in Isa 38:11 (see the note on “world” there).

264 tn Heb “even the sons of mankind, even the sons of man.” Because of the parallel line, where “rich and poor” are mentioned, some treat these expressions as polar opposites, with בְּנֵי אָדָם (bÿneyadam) referring to the lower classes and בְּנֵי אִישׁ (bÿneyish) to higher classes (cf. NIV, NRSV). But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; 62:9; Lam 3:33). It is better to understand “even the sons of mankind” and “even the sons of man” as synonymous expressions (cf. NEB “all mankind, every living man”). The repetition emphasizes the need for all people to pay attention, for the psalmist’s message is relevant to everyone.

265 tn Heb “my mouth will speak wisdom.” According to BDB 315 s.v. חָכְמָה the plural חָכְמוֹת (khokhmot, “wisdom”) indicates degree or emphasis here.

266 tn Heb “and the meditation of my heart [i.e., mind] is understanding.” The Hebrew term הָגוּת (hagut, “meditation”), derived from הָגָה (hagah, “to recite quietly; to meditate”), here refers to thoughts that are verbalized (see the preceding line). The plural form תְבוּנוֹת (tÿvunot, “understanding”) indicates degree or emphasis (see GKC 397-98 §124.e).

267 tn Heb “I will turn my ear to a wise saying, I will open [i.e., “reveal; explain”] my insightful saying with a harp.” In the first line the psalmist speaks as a pupil who learns a song of wisdom from a sage. This suggests that the resulting insightful song derives from another source, perhaps God himself. Elsewhere the Hebrew word pair חִידָה/מָשָׁל (mashal/khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), lessons from history (Ps 78:2), and proverbial sayings (Prov 1:6). Here it appears to refer to the insightful song that follows, which reflects on the mortality of humankind and the ultimate inability of riches to prevent the inevitable – death. Another option is that the word pair refers more specifically to the closely related proverbial sayings of vv. 12, 20 (note the use of the verb מָשָׁל, mashal, “to be like” in both verses). In this case the psalmist first hears the sayings and then explains (Heb “opens”) their significance (see vv. 5-11, 13-19).

268 tn Heb “days of trouble.” The phrase also occurs in Ps 94:13. The question is rhetorical; there is no reason to be afraid when the rich oppressors threaten the weak (see v. 17). The following verses explain why this is so.

269 tc The MT has, “the iniquity of my heels surrounds me.” The clause is best understood as temporal and as elaborating on the preceding phrase “times of trouble.” If the MT is retained, the genitive “of my heels” would probably indicate location (“the iniquity at my heels”); the sinful actions of the rich threaten to overtake the psalmist, as it were. It is better, however, to emend עֲקֵבַי (’aqivay, “my heels”) to either (1) עֲקֻבַּי (’aqubay, “my deceitful ones,” i.e., “those who deceive me” [from the adjective עָקֹב (’aqov), “deceitful,” see Jer 17:9]) or (2) עֹקְבַי (’oqÿvay, “those who deceive me” [a suffixed active participle from עָקַב, ’aqav, “betray, deceive”]). Origen’s transliteration of the Hebrew text favors the first of these options. Either of the emendations provides a much smoother transition to v. 6, because “those who trust in their wealth” would then be appositional to “those who deceive me.”

270 tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).

271 tn The imperfect verbal form emphasizes their characteristic behavior.

272 tn Heb “a brother, he surely does not ransom, a man.” The sequence אִישׁ...אָח (’akh...’ish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אָח...אִישׁ (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew mss, is to emend “brother” to the similar sounding אַךְ (’akh, “surely; but”) which occurs in v. 15 before the verb פָּדָה (padah, “ransom”). If this reading is accepted the Qal imperfect יִפְדֶּה (yifddeh, “he can [not] ransom”) would need to be emended to a Niphal (passive) form, יִפָּדֶה (yifadeh, “he can[not] be ransomed”) unless one understands the subject of the Qal verb to be indefinite (“one cannot redeem a man”). (A Niphal imperfect can be collocated with a Qal infinitive absolute. See GKC 344-45 §113.w.) No matter how one decides the textual issues, the imperfect in this case is modal, indicating potential, and the infinitive absolute emphasizes the statement.

273 tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.

274 tn Heb “their life.” Some emend the text to “his life,” understanding the antecedent of the pronoun as “brother” in v. 7. However, the man and brother of v. 7 are representative of the human race in general, perhaps explaining why a plural pronoun appears in v. 8. Of course, the plural pronoun could refer back to “the rich” mentioned in v. 6. Another option (the one assumed in the translation) is that the suffixed mem is enclitic. In this case the “ransom price for human life” is referred to an abstract, general way.

275 tn Heb “and one ceases forever.” The translation assumes an indefinite subject which in turn is representative of the entire human race (“one,” that refers to human beings without exception). The verb חָדַל (khadal, “cease”) is understood in the sense of “come to an end; fail” (i.e., die). Another option is to translate, “and one ceases/refrains forever.” In this case the idea is that the living, convinced of the reality of human mortality, give up all hope of “buying off” God and refrain from trying to do so.

276 tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment.

277 tn Heb “see the Pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24; 103:4).

278 tn The particle כִּי (ki) is understood here as asseverative (emphatic).

279 tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).

280 tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.

281 tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (baar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).

282 sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.

283 tc Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (qÿvarim, “graves”). This assumes that the letters bet (ב) and resh (ר) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (betolam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.

284 sn Naming their lands after themselves is a claim of possession.

285 tn Heb “but mankind in honor does not remain.” The construction vav (ו) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין (yalin, “remains”) to יָבִין (yavin, “understands”) but this is an unnecessary accommodation to the wording of v. 20.

286 tn Or “cattle.”

287 tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.

288 tn Heb “this [is] their way, [there is] folly [belonging] to them.” The Hebrew term translated “this” could refer (1) back to the preceding verse[s] or (2) ahead to the subsequent statements. The translation assumes the latter, since v. 12 appears to be a refrain that concludes the psalm’s first major section and marks a structural boundary. (A similar refrain [see v. 20] concludes the second half of the psalm.) The noun דֶּרֶךְ (derekh, “way”) often refers to one’s lifestyle, but, if it relates to what follows, then here it likely refers metonymically to one’s destiny (the natural outcome of one’s lifestyle [cf. NEB, NIV, NRSV “fate”]). (See the discussion in K. Koch, TDOT 3:285.) If one prefers the more common nuance (“lifestyle”), then the term would look back to the self-confident attitude described in the earlier verses.

289 tn Heb “and after them, in their mouth they take delight.” The meaning of the MT is not entirely clear. “After them” is understood here as substantival, “those who come after them” or “those who follow them.” “Their mouth” is taken as a metonymy for the arrogant attitude verbalized by the rich. In the expression “take delight in,” the preposition -ב (bet) introduces the object/cause of one’s delight (see Pss 147:10; 149:4). So the idea here is that those who come after/follow the rich find the philosophy of life they verbalize and promote to be attractive and desirable.

290 tn Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shatu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shiyt, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).

291 tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.

292 tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.

293 tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the Lord will deliver the oppressed from the rich (see v. 15) and send the oppressors to Sheol.

294 tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition -ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.

295 tn Or “certainly.”

296 tn Or “redeem.”

297 tn Or “me.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

298 tn Heb “hand.”

299 tn Or “for.”

300 tn Heb “he will take me.” To improve the poetic balance of the verse, some move the words “from the power of Sheol” to the following line. The verse would then read: “But God will rescue my life; / from the power of Sheol he will certainly deliver me” (cf. NEB).

sn According to some, the psalmist here anticipates the resurrection (or at least an afterlife in God’s presence). But it is more likely that the psalmist here expresses his hope that God will rescue him from premature death at the hands of the rich oppressors denounced in the psalm. The psalmist is well aware that all (the wise and foolish) die (see vv. 7-12), but he is confident God will lead him safely through the present “times of trouble” (v. 5) and sweep the wicked away to their final destiny. The theme is a common one in the so-called wisdom psalms (see Pss 1, 34, 37, 112). For a fuller discussion of the psalmists’ view of the afterlife, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 284-88.

301 sn When a man becomes rich. Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5-6).

302 tn Heb “when the glory of his house grows great.”

303 tn Heb “his glory will not go down after him.”

304 tn Verses 18-19a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences.

305 tn Heb “light.” The words “of day” are supplied in the translation for clarification.

306 tn Heb “mankind in honor does not understand.” The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend יָבִין (yavin, “understands”) to יָלִין (yalin, “remains”), but this is an unnecessary accommodation to the wording of v. 12.

307 tn Or “cattle.”

308 tn The Hebrew verb is derived from דָּמָה (damah, “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (damah, “be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [I דָּמַה, “be silent,” and II דָּמַה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding.

309 sn Psalm 50. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.

310 sn Israel’s God is here identified with three names: El (אֵל [’el], or “God”), Elohim (אֱלֹהִים [’elohim], or “God”), and Yahweh (יְהוָה [yÿhvah] or “the Lord”). There is an obvious allusion here to Josh 22:22, the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord” as their witness that they were innocent of the charges brought against them. Ironically here in Ps 50El, God, the Lord” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.

311 tn Heb “and calls [the] earth from the sunrise to its going.”

312 tn Heb “the perfection of beauty.”

313 tn Or “shines forth.”

sn Comes in splendor. The psalmist may allude ironically to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.

314 tn According to GKC 322 §109.e, the jussive (note the negative particle אַל, ’al) is used rhetorically here “to express the conviction that something cannot or should not happen.”

315 tn Heb “fire before him devours, and around him it is very stormy.”

316 tn Or perhaps “to testify against his people.”

sn The personified heavens and earth (see v. 1 as well) are summoned to God’s courtroom as witnesses against God’s covenant people (see Isa 1:2). Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

317 tn The words “he says” are supplied in the translation for clarification. God’s summons to the defendant follows.

318 tn Or “Gather to me my covenant people.” The Hebrew term חָסִיד (khasid, “covenant people”) elsewhere in the psalms is used in a positive sense of God’s loyal followers (see the note at Ps 4:3), but here, as the following line makes clear, the term has a neutral sense and simply refers to those who have outwardly sworn allegiance to God, not necessarily to those whose loyalty is genuine.

319 tn Heb “the cutters of my covenant according to sacrifice.” A sacrifice accompanied the covenant-making ceremony and formally ratified the agreement (see Exod 24:3-8).

320 tn Or “justice.”

321 tn Or “for God, he is about to judge.” The participle may be taken as substantival (as in the translation above) or as a predicate (indicating imminent future action in this context).

322 tn The words “he says” are supplied in the translation for clarification. God’s charges against his people follow.

323 tn Heb “Israel, and I will testify against you.” The imperative “listen” is understood in the second line by ellipsis (note the preceding line).

324 tn Or “rebuking.”

325 tn Heb “and your burnt sacrifices before me continually.”

326 tn Or “I will not take.”

327 tn Heb “[the] animals on a thousand hills.” The words “that graze” are supplied in the translation for clarification. The term בְּהֵמוֹה (bÿhemot, “animal”) refers here to cattle (see Ps 104:14).

328 tn Heb “I know.”

329 tn The precise referent of the Hebrew word, which occurs only here and in Ps 80:13, is uncertain. Aramaic, Arabic and Akkadian cognates refer to insects, such as locusts or crickets.

330 tn The rhetorical questions assume an emphatic negative response, “Of course not!”

331 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

332 tn Heb “call [to] me in a day of trouble.”

333 sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.

334 tn Heb “evil [one].” The singular adjective is used here in a representative sense; it refers to those within the larger covenant community who have blatantly violated the Lord’s commandments. In the psalms the “wicked” (רְשָׁעִים, rÿshaim) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander, and cheat others (Ps 37:21).

335 tn Heb “What to you to declare my commands and lift up my covenant upon your mouth?” The rhetorical question expresses sarcastic amazement. The Lord is shocked that such evildoers would give lip-service to his covenantal demands, for their lifestyle is completely opposed to his standards (see vv. 18-20).

336 tn Heb “and throw my words behind you.”

337 tn Heb “you run with him.”

338 tn Heb “and with adulterers [is] your portion.”

339 tn Heb “your mouth you send with evil.”

340 tn Heb “and your tongue binds together [i.e., “frames”] deceit.”

341 tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).

342 tn Heb “against the son of your mother you give a fault.”

343 tn Heb “these things you did and I was silent.” Some interpret the second clause (“and I was silent”) as a rhetorical question expecting a negative answer, “[When you do these things], should I keep silent?” (cf. NEB). See GKC 335 §112.cc.

sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. 3, where the psalmist, having described God’s arrival, observes that “he is not silent”).

344 tn The Hebrew infinitive construct (הֱיוֹת, heyot) appears to function like the infinitive absolute here, adding emphasis to the following finite verbal form (אֶהְיֶה, ’ehyeh). See GKC 339-40 §113.a. Some prefer to emend הֱיוֹת (heyot) to the infinitive absolute form הָיוֹ (hayo).

345 tn Or “rebuke” (see v. 8).

346 tn Heb “and I will set in order [my case against you] to your eyes.” The cohortative form expresses the Lord’s resolve to accuse and judge the wicked.

347 tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.

348 sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).

349 sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.

350 tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).

351 sn Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586 b.c. The exiles could relate to David’s experience, for they, like him, and had been forced to confront their sin. They appropriated David’s ancient prayer and applied it to their own circumstances.

352 tn Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”

353 tn Or “according to.”

354 tn Or “according to.”

355 tn Traditionally “blot out my transgressions.” Because of the reference to washing and cleansing in the following verse, it is likely that the psalmist is comparing forgiveness to wiping an object clean (note the use of the verb מָחָה (makhah) in the sense of “wipe clean; dry” in 2 Kgs 21:13; Prov 30:20; Isa 25:8). Another option is that the psalmist is comparing forgiveness to erasing or blotting out names from a register (see Exod 32:32-33). In this case one might translate, “erase all record of my rebellious acts.”

356 tn Heb “Thoroughly wash me from my wrongdoing.”

357 sn In vv. 1b-2 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (“rebellious acts,” “wrongdoing,” “sin”), he has done it and stands morally polluted in God’s sight. The same three words appear in Exod 34:7, which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law.

358 tn Heb “know.”

359 tn Heb “and my sin [is] in front of me continually.”

360 tn Heb “only you,” as if the psalmist had sinned exclusively against God and no other. Since the Hebrew verb חָטָא (hata’, “to sin”) is used elsewhere of sinful acts against people (see BDB 306 s.v. 2.a) and David (the presumed author) certainly sinned when he murdered Uriah (2 Sam 12:9), it is likely that the psalmist is overstating the case to suggest that the attack on Uriah was ultimately an attack on God himself. To clarify the point of the hyperbole, the translation uses “especially,” rather than the potentially confusing “only.”

361 tn The Hebrew term לְמַעַן (lÿmaan) normally indicates purpose (“in order that”), but here it introduces a logical consequence of the preceding statement. (Taking the clause as indicating purpose here would yield a theologically preposterous idea – the psalmist purposely sinned so that God’s justice might be vindicated!) For other examples of לְמַעַן indicating result, see 2 Kgs 22:17; Jer 27:15; Amos 2:7, as well as IBHS 638-40 §38.3.

362 tn Heb “when you speak.” In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7-12).

363 tn Heb “when you judge.”

364 tn Heb “Look, in wrongdoing I was brought forth, and in sin my mother conceived me.” The prefixed verbal form in the second line is probably a preterite (without vav [ו] consecutive), stating a simple historical fact. The psalmist is not suggesting that he was conceived through an inappropriate sexual relationship (although the verse has sometimes been understood to mean that, or even that all sexual relationships are sinful). The psalmist’s point is that he has been a sinner from the very moment his personal existence began. By going back beyond the time of birth to the moment of conception, the psalmist makes his point more emphatically in the second line than in the first.

365 sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.

366 tn The perfect is used in a generalizing sense here.

367 tn Heb “in the covered [places],” i.e., in the inner man.

368 tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).

sn You want me to possess wisdom. Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill.

369 tn The imperfect verbal form is used here to express the psalmist’s wish or request.

370 tn Heb “cleanse me with hyssop.” “Hyssop” was a small plant (see 1 Kgs 4:33) used to apply water (or blood) in purification rites (see Exod 12:22; Lev 14:4-6, 49-52; Num 19:6-18. The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.

371 tn After the preceding imperfect, the imperfect with vav (ו) conjunctive indicates result.

372 tn The imperfect verbal form is used here to express the psalmist’s wish or request.

373 sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).

374 tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.

375 sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.

376 tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.

377 sn In this context Hide your face from my sins means “Do not hold me accountable for my sins.”

378 tn See the note on the similar expression “wipe away my rebellious acts” in v. 1.

379 sn The heart is viewed here as the seat of the psalmist’s motives and moral character.

380 tn Heb “and a reliable spirit renew in my inner being.”

381 tn Heb “do not cast me away from before you.”

382 sn Your Holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”

383 sn Do not take…away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13-14).

384 tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.

385 tn The cohortative expresses the psalmist’s resolve. This may be a vow or promise. If forgiven, the psalmist will “repay” the Lord by declaring God’s mercy and motivating other sinners to repent.

386 tn Heb “your ways.” The word “merciful” is added for clarification. God’s “ways” are sometimes his commands, but in this context, where the teaching of God’s ways motivates repentance (see the next line), it is more likely that God’s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138).

387 tn Or “return,” i.e., in repentance.

388 tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.

389 tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).

390 tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.

391 tn Heb “and my mouth will declare your praise.”

392 tn Or “For.” The translation assumes the particle is asseverative (i.e., emphasizing: “certainly”). (Some translations that consider the particle asseverative leave it untranslated.) If taken as causal or explanatory (“for”, cf. NRSV), the verse would explain why the psalmist is pleading for forgiveness, rather than merely offering a sacrifice.

393 tn The translation assumes that the cohortative is used in a hypothetical manner in a formally unmarked conditional sentence, “You do not want a sacrifice, should I offer [it]” (cf. NEB). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortative is part of an apodosis with the protasis being suppressed.)

394 sn You do not desire a burnt sacrifice. The terminology used in v. 16 does not refer to expiatory sacrifices, but to dedication and communion offerings. This is not a categorical denial of the sacrificial system in general or of the importance of such offerings. The psalmist is talking about his specific situation. Dedication and communion offerings have their proper place in worship (see v. 19), but God requires something more fundamental, a repentant and humble attitude (see v. 17), before these offerings can have real meaning.

395 tn Heb “a broken spirit.”

396 tn Heb “a broken and crushed heart.”

397 tn Or “despise.”

398 tn Heb “do what is good for Zion in your favor.”

399 tn Or “Build.” The imperfect verbal form is used here to express the psalmist’s wish or request.

400 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

401 tn Or “desire, take delight in.”

402 tn Heb “then they will offer up bulls.” The third plural subject is indefinite.

403 sn Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.

404 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.

405 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

406 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”

sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).

407 tn Heb “Why do you boast in evil?”

408 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.

409 tn Heb “destruction your tongue devises.”

410 tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.

411 tn Or “deceit more than speaking what is right.”

412 tn Heb “you love all the words of swallowing.” Traditionally בַּלַּע (bala’) has been taken to mean “swallowing” in the sense of “devouring” or “destructive” (see BDB 118 s.v. בָּלַע). HALOT 135 s.v. III *בֶּלַע proposes a homonym here, meaning “confusion.” This would fit the immediate context nicely and provide a close parallel to the following line, which refers to deceptive words.

413 tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.

414 tn Heb “will tear you down forever.”

415 tn This rare verb (חָתָה, khatah) occurs only here and in Prov 6:27; 25:22; Isa 30:14.

416 tn Heb “from [your] tent.”

417 tn Heb “and the godly will see and will fear and at him will laugh.”

418 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”

419 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayyaaz), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).

420 tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security.

421 tn Or “luxuriant, green, leafy.”

422 tn Or, hyperbolically, “forever and ever.”

423 tn Or, hyperbolically, “forever.”

424 tn Or “for.”

425 tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.

426 tn Or “wait.”

427 tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.

428 tn Heb “for it is good in front of your loyal followers.”

429 sn Psalm 53. This psalm is very similar to Ps 14. The major difference comes in v. 5, which corresponds to, but differs quite a bit from, Ps 14:5-6, and in the use of the divine name. Ps 14 uses “the Lord” (יְהוָה, yÿhvah, “Yahweh”) in vv. 2a, 4, 6, and 7, while Ps 53 employs “God” (אֱלֹהִים, ’elohim) throughout, as one might expect in Pss 42-83, where the name “Yahweh” is relatively infrequent. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.

430 tn The meaning of the Hebrew term מָחֲלַת (makhalat, “machalath”) is uncertain; perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term also appears in the heading of Ps 88.

431 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.

432 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.

433 sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).

434 tn Heb “they act corruptly, they do evil [with] injustice.” Ps 14:1 has עֲלִילָה (’alilah, “a deed”) instead of עָוֶל (’aval, “injustice”). The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.

435 tn Heb “there is none that does good.”

436 sn The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.

437 tn Heb “upon the sons of man.”

438 tn Or “acts wisely.” The Hiphil is exhibitive.

439 tn That is, who seeks to have a relationship with God by obeying and worshiping him.

440 tn Heb “all of it turns away.” Ps 14:1 has הָכֹּל (hakkol) instead of כֻּלּוֹ, and סָר (sar, “turn aside”) instead of סָג (sag, “turn away”).

441 tn Heb “together they are corrupt.”

442 tn Heb “there is none that does good.”

443 tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”

444 tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).

445 tn Heb “there they are afraid [with] fear.” The perfect verbal form is probably used in a rhetorical manner; the psalmist describes the future demise of the oppressors as if it were already occurring. The adverb שָׁם (sham, “there”) is also used here for dramatic effect, as the psalmist envisions the wicked standing in fear at a spot that is this vivid in his imagination (BDB 1027 s.v.). The cognate accusative following the verb emphasizes the degree of their terror (“absolutely”).

446 tn Heb “there is no fear.” Apparently this means the evildoers are so traumatized with panic (see v. 5b) that they now jump with fear at everything, even those things that would not normally cause fear. Ps 14:5 omits this line.

447 tn Heb “scatters the bones.” The perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. Scattering the bones alludes to the aftermath of a battle. God annihilates his enemies, leaving their carcasses spread all over the battlefield. As the bodies are devoured by wild animals and decay, the bones of God’s dead enemies are exposed. See Ps 141:7.

448 tn Heb “[those who] encamp [against] you.” The second person masculine singular pronominal suffix probably refers to God’s people viewed as a collective whole. Instead of “for God scatters the bones of those who encamp against you,” Ps 14:5 reads, “for God is with a godly generation.”

449 tn Once again the perfect is used in a rhetorical manner, describing this future judgment as if it were already accomplished. As in the previous line, God’s people are probably addressed. The second person singular verb form is apparently collective, suggesting that the people are viewed here as a unified whole. Ps 14:6 reads here “the counsel of the oppressed you put to shame, even though God is his shelter,” the words being addressed to the wicked.

450 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.

451 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).

452 tn The verb form is jussive.

453 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.

454 sn Psalm 54. The psalmist asks God for protection against his enemies, confidently affirms that God will vindicate him, and promises to give thanks to God for his saving intervention.

455 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.

456 tn Heb “Is not David hiding with us?”

sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion the Ziphites informed Saul that David was hiding in their territory (see 1 Sam 23:19-20).

457 tn God’s “name” refers here to his reputation and revealed character, which would instill fear in the psalmist’s enemies (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:17).

458 tn The imperfect verbal form is used here to express the psalmist’s wish or request.

459 tn Heb “to the words of my mouth.”

460 tc Many medieval Hebrew mss read זֵדִים (zedim, “proud ones”) rather than זָרִים (zarim, “foreigners”). (No matter which reading one chooses as original, dalet-resh confusion accounts for the existence of the variant.) The term זֵדִים (“proud ones”) occurs in parallelism with עָרִיצִים (’aritsim, “violent ones”) in Ps 86:14 and Isa 13:11. However, זָרִים (zarim, “foreigners”) is parallel to עָרִיצִים (’aritsim, “violent ones”) in Isa 25:5; 29:5; Ezek 28:7; 31:12.

461 tn Heb “rise against me.”

462 tn Heb “and ruthless ones seek my life, they do not set God in front of them.”

463 tn Or “my helper.”

464 tn Or “sustain my life.”

465 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2.

466 tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here.

467 tn Heb “in [or “by”] your faithfulness.”

468 tn The cohortative verbal form expresses the psalmist’s resolve/vow to praise.

469 tn Or “for,” indicating a more specific reason why he will praise the Lord’s name (cf. v. 6).

470 tn The perfects in v. 7 are probably rhetorical, indicating the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance and his own vindication as if they were occurring or had already occurred.

471 tn Heb “and on my enemies my eyes look.”

472 sn Psalm 55. The suffering and oppressed author laments that one of his friends has betrayed him, but he is confident that God will vindicate him by punishing his deceitful enemies.

473 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.

474 tn Heb “hide yourself from.”

475 tn Or “restless” (see Gen 27:40). The Hiphil is intransitive-exhibitive, indicating the outward display of an inner attitude.

476 tn Heb “in my complaint.”

477 tn The verb is a Hiphil cohortative from הוּם (hum), which means “to confuse someone” in the Qal and “to go wild” in the Niphal. An Arabic cognate means “to be out of one’s senses, to wander about.” With the vav (ו) conjunctive prefixed to it, the cohortative probably indicates the result or effect of the preceding main verb. Some prefer to emend the form to וְאֵהוֹמָה (vÿehomah), a Niphal of הוּם (hum), or to וְאֶהַמֶה (vÿehameh), a Qal imperfect from הָמָה (hamah, “to moan”). Many also prefer to take this verb with what follows (see v. 3).

478 tn Heb “because of [the] voice of [the] enemy.”

479 tn The singular forms “enemy” and “wicked” are collective or representative, as the plural verb forms in the second half of the verse indicate.

480 tn Heb “from before the pressure of the wicked.” Some suggest the meaning “screech” (note the parallel “voice”; cf. NEB “shrill clamour”; NRSV “clamor”) for the rare noun עָקָה (’aqah, “pressure”).

481 tn Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.

482 tc The verb form in the MT appears to be a Hiphil imperfect from the root מוֹט (mot, “to sway”), but the Hiphil occurs only here and in the Kethib (consonantal text) of Ps 140:10, where the form יַמְטֵר (yamter, “let him rain down”) should probably be read. Here in Ps 55:3 it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). It is odd for “rain down” to be used with an abstract object like “wickedness,” but in Job 20:23 God “rains down” anger (unless one emends the text there; see BHS).

483 tn Heb “shakes, trembles.”

484 tn Heb “the terrors of death have fallen on me.”

485 tn Heb “fear and trembling enter into me.”

486 tn Heb “covers.” The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the preceding imperfect.

487 tn The prefixed verbal form with vav (ו) consecutive carries on the descriptive (present progressive) force of the verbs in v. 5.

488 tn Heb “[the] wind [that] sweeps away.” The verb סָעָה (saah, “sweep away”) occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 120).

489 tn Traditionally בַּלַּע (bala’) has been taken to mean “swallow” in the sense of “devour” or “destroy” (cf. KJV), but this may be a homonym meaning “confuse” (see BDB 118 s.v. בַּלַּע; HALOT 135 s.v. III *בֶּלַע). “Their tongue” is the understood object of the verb (see the next line).

490 tn Heb “split their tongue,” which apparently means “confuse their speech,” or, more paraphrastically, “frustrate the plans they devise with their tongues.”

491 tn Heb “day and night they surround it, upon its walls.” Personified “violence and conflict” are the likely subjects. They are compared to watchmen on the city’s walls.

492 sn Wickedness and destruction. These terms are also closely associated in Ps 7:14.

493 tn Or “injury, harm.”

494 tn Or “for.”

495 tn Heb “[who] magnifies against me.” See Pss 35:26; 38:16.

496 sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.

497 tn Heb “a man according to my value,” i.e., “a person such as I.”

498 tn Heb “my close friend, one known by me.”

499 tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.

500 tc The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ (yashimavetalemo, “May devastation [be] upon them!”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49. The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ (yashi mavetalemo). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא (yashi’), a Hiphil imperfect from נָשַׁא (nasha’, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת (mavet, “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת (yeshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם (shamam, “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [מ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that עָלֵימוֹ (’alemo, “upon them”) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition עַל (’al) does occur with the verb שָׁמַם (shamam), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ (yashim mavetalemo, “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.

501 sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.

502 tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.

503 tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.

504 tn Heb “my voice.”

505 tn The perfect verbal form is here used rhetorically to indicate that the action is certain to take place (the so-called perfect of certitude).

506 tn Heb “he will redeem in peace my life from [those who] draw near to me.”

507 tn Or “for.”

508 tn Heb “among many they are against me.” For other examples of the preposition עִמָּד (’immad) used in the sense of “at, against,” see HALOT 842 s.v.; BDB 767 s.v.; IBHS 219 §11.2.14b.

509 tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (’anah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vayannem; see 2 Kgs 17:20) and understands the root as עָנָה (’anah, “to afflict”; see also 1 Kgs 8:35).

510 tn Heb “[the ones] for whom there are no changes, and they do not fear God.”

511 sn He. This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14.

512 tn Heb “stretches out his hand against.”

513 tc The form should probably be emended to an active participle (שֹׁלְמָיו, sholÿmayv) from the verbal root שָׁלַם (shalam, “be in a covenant of peace with”). Perhaps the translation “his friends” suggests too intimate a relationship. Another option is to translate, “he attacks those who made agreements with him.”

514 tn Heb “he violates his covenant.”

515 tn Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת (makhmaot, “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה (mekhemah, from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ (kholqu, “they are smooth”). Therefore some further propose an emendation of פִּיו (piv, “his mouth”) to פָּנָיו (panayv, “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.

516 tn Heb “and war [is in] his heart.”

517 tn Heb “his words are softer than oil, but they are drawn swords.”

518 tn The Hebrew noun occurs only here.

519 tn The pronoun is singular; the psalmist addresses each member of his audience individually.

520 tn Heb “he will never allow swaying for the righteous.”

521 tn The pronominal suffix refers to the psalmist’s enemies (see v. 19).

522 tn Heb “well of the pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 103:4).

523 tn Heb “men of bloodshed and deceit.”

524 tn Heb “will not divide in half their days.”

525 sn Psalm 56. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.

526 tn The literal meaning of this phrase is “silent dove, distant ones.” Perhaps it refers to a particular style of music, a tune title, or a type of musical instrument.

527 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16 and 57-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

528 sn According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15).

529 tn According to BDB 983 s.v. II שָׁאַף, the verb is derived from שָׁאַף (shaaf, “to trample, crush”) rather than the homonymic verb “pant after.”

530 tn Heb “a fighter.” The singular is collective for his enemies (see vv. 5-6). The Qal of לָחַם (lakham, “fight”) also occurs in Ps 35:1.

531 tn The imperfect verbal form draws attention to the continuing nature of the enemies’ attacks.

532 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 59:10.

533 tn Or “for.”

534 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 Lord is pictured as enthroned “on high” in Ps 92:8. (Note the substantival use of the term in Isa 24:4 and see C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:34), who prefer to place the term at the beginning of the next verse.)

535 tn Heb “[in] a day.”

536 tn Heb “in God I boast, his word.” The syntax in the Hebrew text is difficult. (1) The line could be translated, “in God I boast, [in] his word.” Such a translation assumes that the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and that “his word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. Another option (2) is to translate, “in God I will boast [with] a word.” In this case, the “word” is a song of praise. (In this view the pronominal suffix “his” must be omitted as in v. 10.) The present translation reflects yet another option (3): In this case “I praise his word” is a parenthetical statement, with “his word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in the next line, with the prepositional phrase being repeated after the parenthesis.

537 tn Heb “flesh,” which refers by metonymy to human beings (see v. 11, where “man” is used in this same question), envisioned here as mortal and powerless before God.

538 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.

539 tn Heb “my affairs they disturb.” For other instances of דָּבָר (davar) meaning “affairs, business,” see BDB 183 s.v.. The Piel of עָצַב (’atsav, “to hurt”) occurs only here and in Isa 63:10, where it is used of “grieving” (or “offending”) the Lord’s holy Spirit. Here in Ps 56:5, the verb seems to carry the nuance “disturb, upset,” in the sense of “cause trouble.”

540 tn Heb “against me [are] all their thoughts for harm.”

541 tn The verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 59:3.

542 tn Or “hide.”

543 tn Heb “my heels.”

544 tn Heb “according to,” in the sense of “inasmuch as; since,” or “when; while.”

545 tn Heb “they wait [for] my life.”

546 tc Heb “because of wickedness, deliverance to them.” As it stands, the MT makes no sense. The negative particle אַיִן (’ayin, “there is not,” which is due to dittography of the immediately preceding אָוֶן, ’aven, “wickedness”), should probably be added before “deliverance” (see BHS, note a). The presence of an imperative in the next line (note “bring down”) suggests that this line should be translated as a prayer as well, “may there not be deliverance to them.”

547 tn Heb “in anger.” The pronoun “your” is supplied in the translation for clarification.

548 tn Or perhaps “people” in a general sense.

549 tn Heb “my wandering you count, you.” The Hebrew term נֹד (nod, “wandering,” derived from the verbal root נוֹד, nod, “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר (safar, “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”

550 tn Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד (nod, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.

551 tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).

552 tn Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (’az, “then”) is probably used here to draw attention to the following statement.

553 tn Heb “this I know, that God is for me.”

554 tn Heb “in God I praise a word.” The syntax of the Hebrew text is difficult. The statement is similar to that of v. 4, except that the third person pronominal suffix is omitted here, where the text has simply “a word” instead of “his word.” (1) One could translate, “in God I will boast [with] a word.” In this case, the “word” refers to a song of praise. (2) If one assumes that God’s word is in view, as in v. 4, then one option is to translate, “in God I boast, [in] his word.” In this case the prepositional phrase “in God” goes with the following verb “I boast” (see Ps 44:8) and “[his] word” is appositional to “in God” and more specifically identifies the basis for the psalmist’s confidence. God’s “word” is here understood as an assuring promise of protection. (3) The present translation reflects another option: In this case “I praise [his] word” is a parenthetical statement, with “[his] word” being the object of the verb. The sentence begun with the prepositional phrase “in God” is then completed in v. 11, with the prepositional phrase being repeated after the parenthesis.

555 tn The phrase “in the Lord” parallels “in God” in the first line. Once again the psalmist parenthetically remarks “I boast in [his] word” before completing the sentence in v. 11.

556 tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”

557 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.

558 tn Heb “upon me, O God, [are] your vows.”

559 tn Heb “I will repay thank-offerings to you.”

560 tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the Lord intervened on the psalmist’s behalf. In this case one may translate, “for you have delivered.” Other options include taking the perfect as (3) generalizing (“for you deliver”) or (4) rhetorical (“for you will”).

561 tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.

562 tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.

563 tn Heb “in the light of life.” The phrase is used here and in Job 33:30.

564 sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.

565 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75.

566 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

567 sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.

568 tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

569 sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).

570 tn Heb “to God Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

571 tn Or “avenges in favor of.”

572 tn Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).

573 tn Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb חָרַף (kharaf), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”

574 tn The cohortative form אֶשְׁכְּבָה (’eshkÿvah, “I lie down”) is problematic, for it does not seem to carry one of the normal functions of the cohortative (resolve or request). One possibility is that the form here is a “pseudo-cohortative” used here in a gnomic sense (IBHS 576-77 §34.5.3b).

575 tn The Hebrew verb לָהַט (lahat) is here understood as a hapax legomenon meaning “devour” (see HALOT 521 s.v. II להט), a homonym of the more common verb meaning “to burn.” A more traditional interpretation takes the verb from this latter root and translates, “those who are aflame” (see BDB 529 s.v.; cf. NASB “those who breathe forth fire”).

576 tn Heb “my life, in the midst of lions, I lie down, devouring ones, sons of mankind, their teeth a spear and arrows and their tongue a sharp sword.” The syntax of the verse is difficult. Another option is to take “my life” with the preceding verse. For this to make sense, one must add a verb, perhaps “and may he deliver” (cf. the LXX), before the phrase. One might then translate, “May God send his loyal love and faithfulness and deliver my life.” If one does take “my life” with v. 4, then the parallelism of v. 5 is altered and one might translate: “in the midst of lions I lie down, [among] men who want to devour me, whose teeth….”

577 tn Or “be exalted.”

578 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

579 tn Heb “for my feet.”

580 tn Heb “my life bends low.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

581 tn Heb “before me.”

582 tn The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished.

583 tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.

584 tn Heb “glory,” but that makes little sense in the context. Some view כָּבוֹד (kavod, “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; 30:12; 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.”

585 tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.

586 tn Or “the peoples.”

587 tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”

588 tn Or “be exalted.”

589 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

590 sn Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.

591 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 57, 59, and 75.

592 tn The precise meaning of the Hebrew word מִכְתָּם (miktam) which also appears in the heading to Pss 16 and 56-57, 59-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

593 tn Heb “Really [in] silence, what is right do you speak?” The Hebrew noun אֵלֶם (’elem, “silence”) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees’ failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to אֵלִם (’elim), which in turn is understood as a defectively written form of אֵילִים (’elim, “rulers,” a metaphorical use of אַיִל, ’ayil, “ram”; see Exod 15:15; Ezek 17:13). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of דָּבַר (davar, “speak”) with צֶדֶק (tsedeq, “what is right”) as object means “to speak the truth” (see Ps 52:3; Isa 45:19). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.

594 tn Heb “the sons of mankind.” The translation assumes the phrase is the object of the verb “to judge.” Some take it as a vocative, “Do you judge fairly, O sons of mankind?” (Cf. NASB; see Ezek 20:4; 22:2; 23:36.)

595 tn The particle אַף (’af, “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9).

596 tn Heb “in the heart unjust deeds you do.” The phrase “in the heart” (i.e., “mind”) seems to refer to their plans and motives. The Hebrew noun עַוְלָה (’avlah, “injustice”) is collocated with פָּעַל (paal, “do”) here and in Job 36:23 and Ps 119:3. Some emend the plural form עוֹלֹת (’olot, “unjust deeds”; see Ps 64:6) to the singular עָוֶל (’avel, “injustice”; see Job 34:32), taking the final tav (ת) as dittographic (note that the following verbal form begins with tav). Some then understand עָוֶל (’avel, “injustice”) as a genitive modifying “heart” and translate, “with a heart of injustice you act.”

597 tn Heb “in the earth the violence of your hands you weigh out.” The imagery is from the economic realm. The addressees measure out violence, rather than justice, and distribute it like a commodity. This may be ironic, since justice was sometimes viewed as a measuring scale (see Job 31:6).

598 tn Heb “from the womb.”

599 tn Heb “speakers of a lie go astray from the womb.”

600 tn Heb “[there is] venom to them according to the likeness of venom of a snake.”

601 tn Or perhaps “cobra” (cf. NASB, NIV). Other suggested species of snakes are “asp” (NEB) and “adder” (NRSV).

602 tn Heb “[that] stops up its ear.” The apparent Hiphil jussive verbal form should be understood as a Qal imperfect with “i” theme vowel (see GKC 168 §63.n).

603 tn Heb “does not listen to the voice of.”

604 tn Following the imperatival forms in v. 6, the prefixed verbal form is understood as a jussive expressing the psalmist’s wish. Another option is to take the form as an imperfect (indicative) and translate, “they will scatter” (see v. 9). The verb מָאַס (maas; which is a homonym of the more common מָאַס, “to refuse, reject”) appears only here and in Job 7:5, where it is used of a festering wound from which fluid runs or flows.

605 tn Heb “like water, they go about for themselves.” The translation assumes that the phrase “they go about for themselves” is an implied relative clause modifying “water.” Another option is to take the clause as independent and parallel to what precedes. In this case the enemies would be the subject and the verb could be taken as jussive, “let them wander about.”

606 tc The syntax of the Hebrew text is difficult and the meaning uncertain. The text reads literally, “he treads his arrows (following the Qere; Kethib has “his arrow”), like they are cut off/dry up.” It is not clear if the verbal root is מָלַל (malal, “circumcise”; BDB 576 s.v. IV מָלַל) or the homonymic מָלַל (“wither”; HALOT 593-94 s.v. I מלל). Since the verb מָלַל (“to wither”) is used of vegetation, it is possible that the noun חָצִיר (khatsir, “grass,” which is visually similar to חִצָּיו, khitsayv, “his arrows”) originally appeared in the text. The translation above assumes that the text originally was כְּמוֹ חָצִיר יִתְמֹלָלוּ(kÿmo khatsir yitmolalu, “like grass let them wither”). If original, it could have been accidentally corrupted to חִצָּיר כְּמוֹ יִתְמֹלָלוּ (“his arrow(s) like they dry up”) with דָּרַךְ (darakh, “to tread”) being added later in an effort to make sense of “his arrow(s).”

607 tn There is no “to be” verb in the Hebrew text at this point, but a jussive tone can be assumed based on vv. 6-7.

608 tn Heb “like a melting snail [that] moves along.” A. Cohen (Psalms [SoBB], 184) explains that the text here alludes “to the popular belief that the slimy trail which the snail leaves in its track is the dissolution of its substance.”

609 tn The words “let them be like” are supplied in the translation for stylistic reasons. The jussive mood is implied from the preceding context, and “like” is understood by ellipsis (see the previous line).

610 tn This rare word also appears in Job 3:16 and Eccles 6:3.

611 tn Heb “before your pots perceive thorns.”

612 tn Apparently God (v. 6) is the subject of the verb here.

613 tn Heb “like living, like burning anger he will sweep it away.” The meaning of the text is unclear. The translation assumes that within the cooking metaphor (see the previous line) חַי (khay, “living”) refers here to raw meat (as in 1 Sam 2:15, where it modifies בָּשָׂר, basar, “flesh”) and that חָרוּן (kharun; which always refers to God’s “burning anger” elsewhere) here refers to food that is cooked. The pronominal suffix on the verb “sweep away” apparently refers back to the “thorns” of the preceding line. The image depicts swift and sudden judgment. Before the fire has been adequately kindled and all the meat cooked, the winds of judgment will sweep away everything in their path.

614 tn The singular is representative here, as is the singular from “wicked” in the next line.

615 tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.

616 tn Heb “man.” The singular is representative here.

617 tn Heb “surely [there] is fruit for the godly.”

618 tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.

619 sn Psalm 59. The psalmist calls down judgment on his foreign enemies, whom he compares to ravenous wild dogs.

620 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-58, 75.

621 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-58, 60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

622 tn Heb “when Saul sent and they watched his house in order to kill him.”

sn According to the superscription, David wrote this psalm on the occasion when Saul sent assassins to surround David’s house and kill him in the morning (see 1 Sam 19:11). However, the psalm itself mentions foreign enemies (vv. 5, 8). Perhaps these references reflect a later adaptation of an original Davidic psalm.

623 tn Or “make me secure”; Heb “set me on high.”

624 tn Heb “from those who raise themselves up [against] me.”

625 tn Heb “from the workers of wickedness.”

626 tn Heb “from men of bloodshed.”

627 tn Heb “my life.”

628 tn The Hebrew verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 56:8.

629 sn The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the Lord.

630 tn Heb “without sin.”

631 tn Heb “they run and they are determined.”

632 tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qara’, “to meet; to encounter”) here carries the nuance of “to help.”

633 tn HebLord, God, Hosts.” One expects the construct form אֱלֹהֵי (’elohey) before צְבָאוֹת (tsÿvaot, “hosts”). See Ps 89:9, but יְהוָה אֱלֹהִים (yÿhvahelohim) precedes צְבָאוֹת (tsÿvaot) in Pss 80:4, 19; 84:8 as well.

634 tn Heb “wake up to punish” (see Pss 35:23; 44:23).

635 tn Or “howl”; or “bark.”

636 tn Heb “go around.”

637 tn Heb “look, they gush forth with their mouth, swords [are] in their lips.”

638 tn The words “for they say” are supplied in the translation for clarification. The following question (“Who hears?”) is spoken by the psalmist’s enemies, who are confident that no one else can hear their threats against the psalmist. They are aggressive because they feel the psalmist is vulnerable and has no one to help him.

639 sn Laugh in disgust. See Pss 2:4; 37:13.

640 tn Or “scoff at”; or “deride”; or “mock” (see Ps 2:4).

641 tc Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength” (see v. 17). Some also emend אֶשְׁמֹרָה (’eshmorah, “I will watch”) to אֱזַמֵּרָה (’ezammerah, “I will sing praises [to you]”) See v. 17.

642 tn Or “my elevated place” (see Ps 18:2).

643 tn Heb “the God of my [Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.”

644 tn Heb “will cause me to look upon.”

645 tn Heb “those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 56:2.

646 tn Heb “do not kill them, lest my people forget.”

sn My people might forget the lesson. Swift, sudden destruction might be quickly forgotten. The psalmist wants God’s judgment to be prolonged so that it might be a continual reminder of divine justice.

647 tn Heb “make them roam around by your strength and bring them down, O our shield, the Lord.”

648 tn Heb “the sin of their mouth [is] the word of their lips.”

649 tn Or “howl”; or “bark.”

650 tn Heb “go around.”

651 tn Heb “if they are not full, they stay through the night.”

652 tn Or “my elevated place” (see Ps 18:2).

653 tn Heb “and my shelter in the day of my distress.”

654 tn Heb “my strength, to you I will sing praises.”

655 tn Or “my elevated place” (see Ps 18:2).

656 tn Heb “the God of my loyal love.”

657 sn Psalm 60. The psalmist grieves over Israel’s humiliation, but in response to God’s assuring word, he asks for divine help in battle and expresses his confidence in victory.

658 tn The Hebrew expression means “lily of the testimony.” It may refer to a particular music style or to a tune title.

659 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-59, is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

660 tn Heb “to teach.”

661 tn In Josh 8:21 and Judg 20:48 the two verbs “turn back” and “strike down” are also juxtaposed. There they refer to a military counter-attack.

662 tn Heb “12,000 of Edom.” Perhaps one should read אֲרַם (’aram, “Aram”) here rather than אֱדוֹם (’edom, “Edom”).

663 sn The heading apparently refers to the military campaign recorded in 2 Sam 10 and 1 Chr 19.

664 sn You have rejected us. See Pss 43:2; 44:9, 23.

665 tn Heb “you broke out upon us, you were angry.”

666 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.

667 tn The verb פָּצַם (patsam, “split open”) occurs only here in the OT. An Arabic cognate means “crack,” and an Aramaic cognate is used in Tg. Jer 22:14 with the meaning “break open, frame.” See BDB 822 s.v. and Jastrow 1205 s.v. פְּצַם.

sn You made the earth quake; you split it open. The psalmist uses the imagery of an earthquake to describe the nation’s defeat.

668 sn It is ready to fall. The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.

669 tn Heb “you have caused your people to see [what is] hard.”

670 tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23.

671 tn Heb “those who fear you.”

672 tn There is a ray of hope in that God has allowed his loyal followers to rally under a battle flag. The translation assumes the verb is from the root נוּס (nus, “flee”) used here in the Hitpolel in the sense of “find safety for oneself” (HALOT 681 s.v. נוס) or “take flight for oneself” (BDB 630-31 s.v. נוּס). Another option is to take the verb as a denominative from נֵס (nes, “flag”) and translate “that it may be displayed” (BDB 651 s.v. II נסס) or “that they may assemble under the banner” (HALOT 704 s.v. II נסס). Here קֹשֶׁט (qoshet) is taken as an Aramaized form of קֶשֶׁת (qeshet, “bow”; BDB 905-6 s.v. קֶשֶׁת), though some understand the homonymic קֹשְׁטְ (qosht, “truth”) here (see Prov 22:21; cf. NASB). If one follows the latter interpretation, the line may be translated, “so that they might assemble under the banner for the sake of truth.”

673 tn Heb “right hand.”

674 tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”

675 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text, “So that the ones you love may be rescued, deliver by your power and answer me.”

676 tn Heb “in his holy place.”

677 sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.

678 sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.

679 tn Heb “the protection of my head.”

sn Ephraim, named after one of Joseph’s sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.

680 sn Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.

681 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.

682 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.

683 tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.

684 sn In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8, but he is also aware that God has seemingly rejected the nation (v. 10, see also v. 1).

685 tn Heb “and futile [is] the deliverance of man.”

686 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).

687 sn Trample down. On this expression see Ps 44:5.

688 sn Psalm 61. The psalmist cries out for help and expresses his confidence that God will protect him.

689 tn Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).

690 tn Heb “while my heart faints.”

691 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.

692 tn Heb “on to a rocky summit [that] is higher than I.”

693 tn Or “for.”

694 tn Or “have been.”

695 tn Heb “a strong tower from the face of an enemy.”

696 tn Heb “I will live as a resident alien in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV).

697 sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.

698 tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).

699 tn Heb “days upon days of the king add, his years like generation and generation.”

sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.

700 tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.

701 tn Heb “loyal love and faithfulness appoint, let them protect him.”

702 tn Or “forever.”

703 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.

704 sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.

705 tn Heb “only for God [is] there silence [to] my soul.”

706 tn Heb “from him [is] my deliverance.”

707 tn Heb “my high rocky summit.”

708 tn Or “my elevated place” (see Ps 18:2).

709 tn The Hebrew text adds רַבָּה (rabbah, “greatly”) at the end of the line. It is unusual for this adverb to follow a negated verb. Some see this as qualifying the assertion to some degree, but this would water down the affirmation too much (see v. 6b, where the adverb is omitted). If the adverb has a qualifying function, it would suggest that the psalmist might be upended, though not severely. This is inconsistent with the confident mood of the psalm. The adverb probably has an emphatic force here, “I will not be greatly upended” meaning “I will not be annihilated.”

710 tn The verb form is plural; the psalmist addresses his enemies. The verb הוּת occurs only here in the OT. An Arabic cognate means “shout at.”

711 tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.

712 tn Heb “like a bent wall and a broken fence.” The point of the comparison is not entirely clear. Perhaps the enemies are depicted as dangerous, like a leaning wall or broken fence that is in danger of falling on someone (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:69).

713 tn That is, the psalmist’s enemies addressed in the previous verse.

714 tn That is, the generic “man” referred to in the previous verse.

715 tn Heb “only from his lofty place [or perhaps, “dignity”] they plan to drive [him] away.”

716 tn Heb “they delight [in] a lie.”

717 sn The enemies use deceit to bring down their victim. They make him think they are his friends by pronouncing blessings upon him, but inwardly they desire his demise.

718 tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.

719 tn Heb “for from him [is] my hope.”

720 tn Heb “my high rocky summit.”

721 tn Or “my elevated place” (see Ps 18:2).

722 sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6.

723 tn Heb “upon God [is] my deliverance and my glory, the high rocky summit of my strength, my shelter [is] in God.”

724 tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19).

725 tn Heb “only a breath [are] the sons of mankind, a lie [are] the sons of man.” The phrases “sons of mankind” and “sons of man” also appear together in Ps 49:2. Because of the parallel line there, where “rich and poor” are mentioned, a number of interpreters and translators treat these expressions as polar opposites, בְּנֵי אָדָם (bÿneyadam) referring to the lower classes and בְּנֵי אִישׁ (bÿneyish) to higher classes. But usage does not support such a view. The rare phrase בְּנֵי אִישׁ (“sons of man”) appears to refer to human beings in general in its other uses (see Pss 4:2; Lam 3:33). It is better to understand the phrases as synonymous expressions.

726 tn The noun הֶבֶל (hevel), translated “a breath” earlier in the verse, appears again here.

727 tn Heb “do not trust in oppression.” Here “oppression” stands by metonymy for the riches that can be gained by oppressive measures, as the final line of the verse indicates.

728 tn Heb “and in robbery do not place vain hope.” Here “robbery” stands by metonymy for the riches that can be gained by theft, as the next line of the verse indicates.

729 tn Heb “[as for] wealth, when it bears fruit, do not set [your] heart [on it].”

730 tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).

731 tn Heb “that strength [belongs] to God.”

732 tn Heb “and to you, O Master, [is] loyal love.”

733 tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”

sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people.

734 sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.

735 sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.

736 tn Or “I will seek you.”

737 tn Or “I thirst.”

738 tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.

739 tn The Hebrew particle כֵּן (ken) is used here to stress the following affirmation (see Josh 2:4).

740 tn The perfect verbal form is understood here as referring to a past experience which the psalmist desires to be repeated. Another option is to take the perfect as indicating the psalmist’s certitude that he will again stand in God’s presence in the sanctuary. In this case one can translate, “I will see you.”

741 tn Heb “seeing.” The preposition with the infinitive construct here indicates an accompanying circumstance.

742 tn This line is understood as giving the basis for the praise promised in the following line. Another option is to take the Hebrew particle כִּי (ki) as asseverative/emphasizing, “Indeed, your loyal love is better” (cf. NEB, which leaves the particle untranslated).

743 tn The word “experiencing” is supplied in the translation for clarification. The psalmist does not speak here of divine loyal love in some abstract sense, but of loyal love revealed and experienced.

744 tn Or perhaps “then.”

745 sn I will lift up my hands. Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2; Lam 2:19) or respect (Ps 119:48).

746 tn Heb “like fat and fatness.”

747 tn Or “me.”

748 tn Heb “and [with] lips of joy my mouth praises.”

749 tn The Hebrew term אִם (’im) is used here in the sense of “when; whenever,” as in Ps 78:34.

750 tn Or “[source of] help.”

751 tn Heb “in the shadow of your wings.”

752 tn Or “I.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

753 tn Heb “clings after.” The expression means “to pursue with determination” (see Judg 20:45; 1 Sam 14:22; 1 Chr 10:2; Jer 42:16).

754 tn Heb “but they for destruction seek my life.” The pronoun “they” must refer here to the psalmist’s enemies, referred to at this point for the first time in the psalm.

755 sn The depths of the earth refers here to the underworld dwelling place of the dead (see Ezek 26:20; 31:14, 16, 18; 32:18, 24). See L. I. J. Stadelmann, The Hebrew Conception of the World, 167.

756 tn Heb “they will deliver him over to the sword.” The third masculine plural subject must be indefinite (see GKC 460 §144.f) and the singular pronominal suffix either representative or distributive (emphasizing that each one will be so treated). Active verbs with indefinite subjects may be translated as passives with the object (in the Hebrew text) as subject (in the translation).

757 tn Heb “they will be [the] portion of jackals”; traditionally, “of foxes.”

758 sn The psalmist probably refers to himself in the third person here.

759 tn Heb “who swears [an oath] by him.”

760 tn The Niphal of this verb occurs only here and in Gen 8:2, where it is used of God “stopping” or “damming up” the great deep as he brought the flood to an end.

761 sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.

762 tn Heb “my voice.”

763 tn The imperfect verbal form is used here to express the psalmist’s request.

764 tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.

765 tn Heb “workers of wickedness.”

766 tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.

767 tn Heb “a bitter word.”

768 tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.

769 tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.

770 tn Heb “they give strength to themselves, an evil matter [or “word”].”

771 tn Heb “they report about hiding.”

772 tn Heb “they say.”

773 tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).

774 tn Heb “search out, examine,” which here means (by metonymy) “devise.”

775 tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew mss in reading טָמְנוּ (tomnu, “they hide”), a Qal perfect third common plural form from the verbal root טָמַן (taman).

776 tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.

777 tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.

778 tn The prefixed verb with vav (ו) consecutive is normally used in narrative contexts to describe completed past actions. It is possible that the conclusion to the psalm (vv. 7-10) was added to the lament after God’s judgment of the wicked in response to the psalmist’s lament (vv. 1-6). The translation assumes that these verses are anticipatory and express the psalmist’s confidence that God would eventually judge the wicked. The psalmist uses a narrative style as a rhetorical device to emphasize his certitude. See GKC 329-30 §111.w.

779 tn The perfect verbal form here expresses the psalmist’s certitude about the coming demise of the wicked.

780 tn The translation follows the traditional accentuation of the MT. Another option is to translate, “But God will shoot them down with an arrow, suddenly they will be wounded” (cf. NIV, NRSV).

781 tc The MT reads literally, “and they caused him to stumble, upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (’al) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemoaley lÿshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed.

782 tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.

783 tc Many medieval Hebrew mss read וַיִּרְאוּ (vayyiru, “and they will see”) instead of וַיִּירְאוּ (vayyirÿu, “and they will proclaim”).

784 tn Heb “the work of God,” referring to the judgment described in v. 7.

785 tn Heb “upright in heart.”

786 tn That is, about the Lord’s accomplishments on their behalf.

787 sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.

788 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.”

789 tn Heb “O one who hears prayer.”

790 tn Heb “to you all flesh comes.”

791 tn Heb “the records of sins are too strong for me.”

792 tn Or “make atonement for.”

793 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).

794 tn Heb “[whom] you bring near [so that] he might live [in] your courts.”

795 tn Or “temple.”

796 tn Heb “[with] awesome acts in deliverance you answer us, O God of our salvation.”

797 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.

798 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.

799 tn Heb “[the] one who establishes [the] mountains by his power.”

800 tn Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”

801 tn Heb “the roar of the seas.”

802 sn The raging seas…the commotion made by the nations. The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6; Isa 17:12).

803 tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth.

804 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.

805 tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”

806 tn Heb “you greatly enrich it.”

807 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).

808 tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.

809 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.

810 tn Heb “saturating” [the form is an infinitive absolute].

811 tn Heb “flatten, cause to sink.”

812 tn Heb “trenches,” or “furrows.”

813 tn Heb “soften it,” that is, the earth.

814 tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.

815 tn Heb “your good,” which refers here to agricultural blessings.

816 tn Heb “and your paths drip with abundance.”

817 tn Heb “drip.”

818 tn That is, with rich vegetation that brings joy to those who see it.

819 sn Psalm 66. The psalmist praises God because he has delivered his people from a crisis.

820 tn Heb “his name,” which here stands metonymically for God’s reputation.

821 tn Heb “make honorable his praise.”

822 tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).

823 tn Or “bows down to.” The prefixed verbal forms in v. 4 are taken (1) as imperfects expressing what is typical. Another option (2) is to interpret them as anticipatory (“all the earth will worship you”) or (3) take them as jussives, expressing a prayer or wish (“may all the earth worship you”).

824 tn Or “see.”

825 tn Or “acts” (see Ps 46:8).

826 tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”

827 sn He turned the sea into dry land. The psalmist alludes to Israel’s crossing the Red Sea (Exod 14:21).

828 tn Because of the reference to “the river,” some understand this as an allusion to Israel’s crossing the Jordan River. However, the Hebrew term נָהָר (nahad) does not always refer to a “river” in the technical sense; it can be used of sea currents (see Jonah 2:4). So this line may also refer to the Red Sea crossing (cf. NEB).

829 tn The adverb שָׁם (sham, “there”) is used here, as often in poetic texts, to point “to a spot in which a scene is localized vividly in the imagination” (BDB 1027 s.v.).

830 tn Heb “[the] one who rules.”

831 tn Heb “his eyes watch.” “Eyes” are an anthropomorphism, attributed to God here to emphasize his awareness of all that happens on earth.

832 tn The verb form is jussive (note the negative particle אַל, ’al). The Kethib (consonantal text) has a Hiphil form of the verb, apparently to be understood in an exhibitive sense (“demonstrate stubborn rebellion”; see BDB 927 s.v. רוּם Hiph), while the Qere (marginal reading) has a Qal form, to be understood in an intransitive sense. The preposition -לְ (lamed) with pronominal suffix should be understood in a reflexive sense (“for themselves”) and indicates that the action is performed with the interest of the subject in mind.

833 tn Heb “bless,” in the sense of declaring “God to be the source of…special power” (see HALOT 160 s.v. II ברך pi).

834 tn Heb “cause the voice of his praise to be heard.”

835 tn Heb “the one who places our soul in life.”

836 tn Or “indeed.”

837 tn Heb “you brought us into a net.” This rare word for “net” also occurs in Ezek 12:13; 13:21; 17:20.

838 tn Heb “you placed suffering on our hips.” The noun מוּעָקָה (muaqah, “suffering”) occurs only here in the OT.

839 tc The MT reads רְוָיָה (“saturation”) but this should be emended to רְוָחָה (rÿvakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).

840 sn Here the psalmist switches to the singular; he speaks as the representative of the nation.

841 tn Heb “all of the fearers of God.”

842 tn Heb “to him [with] my mouth I called.”

843 tn Heb “and he was extolled under my tongue.” The form רוֹמַם (romam) appears to be a polal (passive) participle from רוּם (rum, “be exalted”), but many prefer to read רוֹמָם, “high praise [was under my tongue]” (cf. NEB). See BDB 928 s.v. רוֹמָם.

844 tn Heb “sin if I had seen in my heart.”

845 tn Heb “blessed [be] God.”

846 tn Or “who.” In a blessing formula after בָּרוּךְ (barukh, “blessed be”) the form אֲשֶׁר (’asher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.

847 tn Heb “did not turn aside my prayer and his loyal love with me.”

848 sn Psalm 67. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.

849 tn Or “have mercy on us.”

850 tn The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. Note the jussive form יָאֵר (yaer) in the next line.

851 tn Heb “may he cause his face to shine with us.”

852 tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.

853 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in vv. 3-4a are understood as jussives in this call to praise.

854 tn Or “peoples.”

855 tn Heb “for you judge nations fairly, and [as for the] peoples in the earth, you lead them.” The imperfects are translated with the present tense because the statement is understood as a generalization about God’s providential control of the world. Another option is to understand the statement as anticipating God’s future rule (“for you will rule…and govern”).

856 tn Heb “let the nations, all of them, thank you.” The prefixed verbal forms in v. 5 are understood as jussives in this call to praise.

857 tn The prefixed verb forms in vv. 6b-7a are understood as jussives.

858 tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”

859 sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.

860 tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.

861 tn Heb “those who hate him.”

862 sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action, Lord! Then your enemies will be scattered and your adversaries will run from you.”

863 tn Heb “as smoke is scattered, you scatter [them].”

864 tn By placing the subject first the psalmist highlights the contrast between God’s ecstatic people and his defeated enemies (vv. 1-2).

865 tn Heb “and they are happy with joy” (cf. NEB). Some translate the prefixed verbal forms of v. 3 as jussives, “Let the godly be happy, let them rejoice before God, and let them be happy with joy!” (Cf. NASB, NIV, NRSV; note the call to praise in v. 4.)

866 tn Traditionally the Hebrew term עֲרָבוֹת (’aravot) is taken as “steppe-lands” (often rendered “deserts”), but here the form is probably a homonym meaning “clouds.” Verse 33, which depicts God as the one who “rides on the sky” strongly favors this (see as well Deut 33:26), as does the reference in v. 9 to God as the source of rain. The term עֲרָבָה (’aravah, “cloud”) is cognate with Akkadian urpatu/erpetu and with Ugaritic ’rpt. The phrase rkbrpt (“one who rides on the clouds”) appears in Ugaritic mythological texts as an epithet of the storm god Baal. The nonphonemic interchange of the bilabial consonants b and p is attested elsewhere in roots common to Hebrew and Ugaritic, though the phenomenon is relatively rare.

867 tc Heb “in the Lord his name.” If the MT is retained, the preposition -בְ (bet) is introducing the predicate (the so-called bet of identity), “the Lord is his name.” However, some prefer to emend the text to כִּי יָהּ שְׁמוֹ (ki yah shÿmo, “for Yah is his name”). This emendation, reflected in the present translation, assumes a confusion of bet (ב) and kaf (כ) and haplography of yod (י).

868 sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by the fatherless and widows.

869 tn Heb “God [is] in his holy dwelling place.” He occupies his throne and carries out his royal responsibilities.

870 tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.

871 tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.

872 tn Or “in a parched [land].”

sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.

873 tn Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24).

874 sn When you march through the desert. Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the desert. Another option is that v. 7, like v. 8, echoes Judg 5:4, which describes how the God of Sinai marched across the desert regions to do battle with Sisera and his Canaanite army.

875 tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.

876 sn The language of vv. 7-8 is reminiscent of Judg 5:4-5, which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see Hab 3.)

877 tn The verb נוּף (nuf, “cause rain to fall”) is a homonym of the more common נוּף (“brandish”).

878 tn Heb “[on] your inheritance.” This refers to Israel as God’s specially chosen people (see Pss 28:9; 33:12; 74:2; 78:62, 71; 79:1; 94:5, 14; 106:40). Some take “your inheritance” with what follows, but the vav (ו) prefixed to the following word (note וְנִלְאָה, vÿnilah) makes this syntactically unlikely.

879 tn Heb “it [is],” referring to God’s “inheritance.”

880 tn Heb “it,” referring to God’s “inheritance.”

881 tn The meaning of the Hebrew text is unclear; it appears to read, “your animals, they live in it,” but this makes little, if any, sense in this context. Some suggest that חָיָּה (khayah) is a rare homonym here, meaning “community” (BDB 312 s.v.) or “dwelling place” (HALOT 310 s.v. III *הַיָּה). In this case one may take “your community/dwelling place” as appositional to the third feminine singular pronominal suffix at the end of v. 9, the antecedent of which is “your inheritance.” The phrase יָשְׁבוּ־בָהּ (yashvu-vah, “they live in it”) may then be understood as an asyndetic relative clause modifying “your community/dwelling place.” A literal translation of vv. 9b-10a would be, “when it [your inheritance] is tired, you sustain it, your community/dwelling place in [which] they live.”

882 tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.

883 tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).

884 tn The verbal repetition draws attention to the statement.

885 tn The Hebrew form appears to be the construct of נוּה (nuh, “pasture”) but the phrase “pasture of the house” makes no sense here. The translation assumes that the form is an alternative or corruption of נצוה (“beautiful woman”). A reference to a woman would be appropriate in light of v. 11b.

886 tn Or “if.”

887 tn The meaning of the Hebrew word translated “sheepfolds” is uncertain. There may be an echo of Judg 5:16 here.

888 tn Heb “and her pinions with the yellow of gold.”

sn The point of the imagery of v. 13 is not certain, though the reference to silver and gold appears to be positive. Both would be part of the loot carried away from battle (see v. 12b).

889 tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness.

890 tn The Hebrew text adds “in it.” The third feminine singular pronominal suffix may refer back to God’s community/dwelling place (v. 10).

891 tn The verb form appears to be a Hiphil jussive from שָׁלַג (shalag), which is usually understood as a denominative verb from שֶׁלֶג (sheleg, “snow”) with an indefinite subject. The form could be taken as a preterite, in which case one might translate, “when the sovereign judge scattered kings, it snowed on Zalmon” (cf. NIV, NRSV). The point of the image is unclear. Perhaps “snow” suggests fertility and blessing (see v. 9 and Isa 55:10), or the image of a snow-capped mountain suggests grandeur.

sn Zalmon was apparently a mountain in the region, perhaps the one mentioned in Judg 9:46 as being in the vicinity of Shechem.

892 sn The mountain of Bashan probably refers to Mount Hermon.

893 tn Heb “a mountain of God.” The divine name is probably used here in a superlative sense to depict a very high mountain (“a mountain fit for God,” as it were). Cf. NIV “are majestic mountains”; NRSV “O mighty mountain.”

894 tn The meaning of the Hebrew term, which appears only here in the OT, is uncertain. HALOT 174 s.v. גַּבְנוֹן suggests “many-peaked,” while BDB 148 s.v. גַּבְנִן suggests “rounded summit.”

895 tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).

896 tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.

897 tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.

898 tn The Hebrew particle אַף (’af) has an emphasizing function here.

899 tn The word “there” is supplied in the translation for clarification.

900 tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shinan), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (shaanan, “at ease”) and be translated here “held in reserve.”

901 tc The MT reads, “the Lord [is] among them, Sinai, in holiness,” which is syntactically difficult. The present translation assumes an emendation to אֲדֹנָי בָּא מִסִּינַי (’adonay bamissinay; see BHS note b-b and Deut 33:2).

902 tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.

903 tn Heb “you have taken captives captive.”

904 tn Or “gifts.”

905 tn Or “among.”

906 tn Heb “so that the Lord God might live [there].” Many take the infinitive construct with -לְ (lamed) as indicating purpose here, but it is unclear how the offering of tribute enables the Lord to live in Zion. This may be an occurrence of the relatively rare emphatic lamed (see HALOT 510-11 s.v. II לְ, though this text is not listed as an example there). If so, the statement corresponds nicely to the final line of v. 16, which also affirms emphatically that the Lord lives in Zion.

907 tn Heb “blessed [be] the Lord.”

908 tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.

909 tn Heb “and to the Lord, the Lord, to death, goings out.”

910 tn Heb “the hairy forehead of the one who walks about in his guilt.” The singular is representative.

911 tn That is, the enemies mentioned in v. 21. Even if they retreat to distant regions, God will retrieve them and make them taste his judgment.

912 tc Some (e.g. NRSV) prefer to emend מָחַץ (makhats, “smash; stomp”; see v. 21) to רָחַץ (rakhats, “bathe”; see Ps 58:10).

913 tn Heb “[and] the tongue of your dogs from [the] enemies [may eat] its portion.”

914 tn The subject is probably indefinite, referring to bystanders in general who witness the procession.

915 tn The Hebrew text has simply “in holiness.” The words “who marches along” are supplied in the translation for stylistic reasons.

916 tn Heb “after [are] the stringed instrument players.”

917 sn To celebrate a military victory, women would play tambourines (see Exod 15:20; Judg 11:34; 1 Sam 18:6).

918 tn Heb “from the fountain of Israel,” which makes little, if any, sense here. The translation assumes an emendation to בְּמִקְרָאֵי (bÿmiqraey, “in the assemblies of [Israel]”).

919 sn Little Benjamin, their ruler. This may allude to the fact that Israel’s first king, Saul, was from the tribe of Benjamin.

920 tc The MT reads רִגְמָתָם (rigmatam), which many derive from רָגַם (ragam, “to kill by stoning”) and translates, “[in] their heaps,” that is, in large numbers.

921 tn Heb “God has commanded your strength.” The statement is apparently addressed to Israel (see v. 26).

922 tn Heb “Be strong, O God, [you] who have acted for us, from your temple in Jerusalem.”

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

923 tn The Hebrew verb גָּעַר (gaar) 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 such as Ps 68 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 Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

924 sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.

925 tn Heb “an assembly of bulls, with calves of the nations.”

926 tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.

927 tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).

928 tn Heb “he”; the referent (God) has been specified in the translation for clarity.

929 tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).

930 tn This noun, which occurs only here in the OT, apparently means “red cloth” or “bronze articles” (see HALOT 362 s.v. חַשְׁמַן; cf. NEB “tribute”). Traditionally the word has been taken to refer to “nobles” (see BDB 365 s.v. חַשְׁמַן; cf. NIV “envoys”). Another option would be to emend the text to הַשְׁמַנִּים (hashmannim, “the robust ones,” i.e., leaders).

931 tn Heb “Cush.”

932 tn Heb “causes its hands to run,” which must mean “quickly stretches out its hands” (to present tribute).

933 tc Heb “to the one who rides through the skies of skies of ancient times.” If the MT is retained, one might translate, “to the one who rides through the ancient skies.” (שְׁמֵי [shÿmey, “skies of”] may be accidentally repeated.) The present translation assumes an emendation to בַּשָּׁמַיִם מִקֶּדֶם (bashamayim miqqedem, “[to the one who rides] through the sky from ancient times”), that is, God has been revealing his power through the storm since ancient times.

934 tn Heb “he gives his voice a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv. 8-9, as well as Deut 33:26).

935 tn Heb “give strength to God.”

936 sn The language of v. 34 echoes that of Deut 33:26.

937 tn Heb “awesome [is] God from his holy places.” The plural of מִקְדָּשׁ (miqdash, “holy places”) perhaps refers to the temple precincts (see Ps 73:17; Jer 51:51).

938 tn Heb “the God of Israel, he.”

939 tn Heb “blessed [be] God.”

940 sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.

941 tn Heb “according to lilies.” See the superscription to Ps 45.

942 tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.

943 tn Heb “and there is no place to stand.”

944 tn Heb “have entered.”

945 tn Or perhaps “raw”; Heb “burned; enflamed.”

946 tn Heb “my eyes fail from waiting for my God.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision.

947 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19).

948 tn The Hebrew verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב (ravav, “be many”).

949 tn Heb “that which I did not steal, then I restore.” Apparently אָז (’az, “then”) is used here to emphasize the verb that follows.

sn They make me repay what I did not steal. The psalmist’s enemies falsely accuse him and hold him accountable for alleged crimes he did not even commit.

950 tn Heb “you know my foolishness.”

951 sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim.

952 tn Heb “O Master, Lord of hosts.” Both titles draw attention to God’s sovereign position.

953 tn Heb “carry, bear.”

954 tn Heb “on account of you.”

955 tn Heb “and shame covers my face.”

956 tn Heb “and I am estranged to my brothers, and a foreigner to the sons of my mother.”

957 tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.

958 tn Or “devotion to.”

959 sn God’s house, the temple, here represents by metonymy God himself.

960 tn Heb “the insults of those who insult you fall upon me.”

sn Jn 2:17 applies the first half of this verse to Jesus’ ministry in the context of John’s account of Jesus cleansing the temple.

961 sn Fasting was a practice of mourners. By refraining from normal activities such as eating food, the mourner demonstrated the sincerity of his sorrow.

962 tn Heb “and it becomes insults to me.”

963 tn Heb “and I am an object of ridicule to them.”

964 tn Heb “the mocking songs of the drinkers of beer.”

965 tn Heb “as for me, [may] my prayer be to you, O Lord, [in] a time of favor.”

966 tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”

967 tn Heb “let me be delivered.”

968 tn Heb “well,” which here symbolizes the place of the dead (cf. Ps 55:23).

969 tn Heb “do not let the well close its mouth upon me.”

970 tn Or “pleasant”; or “desirable.”

971 tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).

972 tn Or “quickly.”

973 tn Heb “come near my life and redeem it.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).

974 tn Heb “before you [are] all my enemies.”

975 tn Heb “break my heart.” The “heart” is viewed here as the origin of the psalmist’s emotions.

976 tn The verb form appears to be a Qal preterite from an otherwise unattested root נוּשׁ (nush), which some consider an alternate form of אָנַשׁ (’anash, “be weak; be sick”; see BDB 60 s.v. I אָנַשׁ). Perhaps the form should be emended to a Niphal, וָאֵאָנְשָׁה (vaeonshah, “and I am sick”). The Niphal of אָנַשׁ occurs in 2 Sam 12:15, where it is used to describe David’s sick child.

977 tn Heb “wait.”

978 tn Heb “and I wait for sympathy, but there is none.” The form נוּד (nud) is an infinitive functioning as a verbal noun:, “sympathizing.” Some suggest emending the form to a participle נָד (nad, “one who shows sympathy”). The verb נוּד (nud) also has the nuance “show sympathy” in Job 2:11; 42:11 and Isa 51:19.

979 tn According to BDB 912 s.v. II רֹאשׁ the term can mean “a bitter and poisonous plant.”

980 sn John 19:28-30 appears to understand Jesus’ experience on the cross as a fulfillment of this passage (or Ps 22:15). See the study note on the word “thirsty” in John 19:28.

981 tc Heb “and to the friends for a snare.” The plural of שָׁלוֹם (shalom, “peace”) is used in Ps 55:20 of one’s “friends.” If the reading of the MT is retained here, the term depicts the psalmist’s enemies as a close-knit group of friends who are bound together by their hatred for the psalmist. Some prefer to revocalize the text as וּלְשִׁלּוּמִים (ulÿshillumim, “and for retribution”). In this case the noun stands parallel to פַּח (pakh, “trap”) and מוֹקֵשׁ (moqesh, “snare”), and one might translate, “may their dining table become a trap before them, [a means of] retribution and a snare” (cf. NIV).

982 tn Heb “may their eyes be darkened from seeing.”

983 tn Heb “make their hips shake continually.”

984 tn Heb “anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger.

985 tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971), 17-81.

986 tn Heb “in their tents may there not be one who dwells.”

sn In Acts 1:20 Peter applies the language of this verse to Judas’ experience. By changing the pronouns from plural to singular, he is able to apply the ancient curse, pronounced against the psalmist’s enemies, to Judas in particular.

987 tn Or “persecute”; Heb “chase.”

988 tn Heb “for you, the one whom you strike, they chase.”

989 tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).

sn The psalmist is innocent of the false charges made by his enemies (v. 4), but he is also aware of his sinfulness (v. 5) and admits that he experiences divine discipline (v. 26) despite his devotion to God (v. 9). Here he laments that his enemies take advantage of such divine discipline by harassing and slandering him. They “kick him while he’s down,” as the expression goes.

990 tn Heb “place sin upon their sin.”

991 tn Heb “let them not come into your vindication.”

992 tn Heb “let them be wiped out of the scroll of the living.”

sn The phrase the scroll of the living occurs only here in the OT. It pictures a scroll or census list containing the names of the citizens of a community. When an individual died, that person’s name was removed from the list. So this curse is a very vivid way of asking that the enemies die.

993 tn Heb “and with the godly let them not be written.”

sn Do not let their names be listed with the godly. This curse pictures a scroll in which God records the names of his loyal followers. The psalmist makes the point that his enemies have no right to be included in this list of the godly.

994 tn Heb “your deliverance, O God, may it protect me.”

995 tn Heb “I will praise the name of God with a song.”

996 tn Heb “I will magnify him with thanks.”

997 sn You who seek God refers to those who seek to have a relationship with God by obeying and worshiping him (see Ps 53:2).

998 tn Heb “may your heart[s] live.” See Ps 22:26.

999 tn Heb “his prisoners he does not despise.”

1000 tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.

1001 tn Heb “it.” The third feminine singular pronominal suffix probably refers to “Zion” (see Pss 48:12; 102:14); thus the referent has been specified in the translation for clarity.

1002 tn Heb “the lovers of his name.” The phrase refers to those who are loyal to God (cf. v. 35). See Pss 5:11; 119:132; Isa 56:6.

1003 sn Verses 35-36 appear to be an addition to the psalm from the time of the exile. The earlier lament reflects an individual’s situation, while these verses seem to reflect a communal application of it.

1004 sn Psalm 70. This psalm is almost identical to Ps 40:13-17. The psalmist asks for God’s help and for divine retribution against his enemies.

1005 tn Heb “to cause to remember.” The same form, a Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the superscription of Ps 38. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1-50 [WBC], 303).

1006 tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “Lord” rather than “God.”

1007 tn Heb “hurry to my help.” See Pss 22:19; 38:22.

1008 tn Heb “may they be embarrassed and ashamed, the ones seeking my life.” Ps 40:14 has “together” after “ashamed,” and “to snatch it away” after “my life.”

1009 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies.

sn See Ps 35:4 for a similar prayer.

1010 tn The prefixed verbal form is understood as a jussive in this imprecation.

1011 tn Heb “May they be turned back according to their shame, those who say, ‘Aha! Aha!’” Ps 40:15 has the verb “humiliated” instead of “turned back” and adds “to me” after “say.”

1012 tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by God.

1013 tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing on the godly.

1014 tn Ps 40:16 uses the divine name “Lord” here instead of “God.”

1015 tn The prefixed verbal form is taken as a jussive, “may the Lord be magnified [in praise].” Another option is to take the verb as an imperfect, “the Lord is great.” See Ps 35:27.

1016 sn See Pss 35:10; 37:14.

1017 tn Ps 40:17 has “may the Lord pay attention to me.”

1018 tn Ps 40:17 has “my God” instead of “Lord.”

1019 sn Psalm 71. The psalmist prays for divine intervention and expresses his confidence that God will protect and vindicate him. The first three verses are very similar to Ps 31:1-3a.

1020 tn Heb “in your vindication rescue me and deliver me.” Ps 31:1 omits “and deliver me.”

1021 tn Heb “turn toward me your ear.”

1022 tn Ps 31:2 adds “quickly” before “deliver.”

1023 tc Heb “become for me a rocky summit of a dwelling place.” The Hebrew term מָעוֹן (maon, “dwelling place”) should probably be emended to מָעוֹז (maoz, “refuge”; see Ps 31:2).

1024 tc Heb “to enter continually, you commanded to deliver me.” The Hebrew phrase לָבוֹא תָּמִיד צִוִּיתָ (lavotamid tsivvita, “to enter continually, you commanded”) should be emended to לְבֵית מְצוּדוֹת (lÿvet mÿtsudot, “a house of strongholds”; see Ps 31:2).

1025 sn You are my high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.

1026 tn Heb “hand.”

1027 tn Heb “for you [are] my hope.”

1028 tn Heb “O Lord, my source of confidence from my youth.”

1029 tn Heb “from the womb.”

1030 tc The form in the MT is derived from גָזָה (gazah, “to cut off”), perhaps picturing God as the one who severed the psalmist’s umbilical cord. Many interpreters and translators prefer to emend the text to גֹחִי (gokhiy), from גוּח (gukh) or גִיח, (gikh, “pull out”; see Ps 22:9; cf. the present translation) or to עוּזִּי (’uzziy, “my strength”; cf. NEB “my protector since I left my mother’s womb”).

1031 tn Heb “in you [is] my praise continually.”

1032 tn Heb “like a sign [i.e., portent or bad omen] I am to many.”

1033 tn Heb “my mouth is filled [with] your praise, all the day [with] your splendor.”

1034 tn Heb “do not cast me away at the time of old age.”

1035 tn Heb “those who watch for my life consult together.”

1036 tn Heb “saying.”

1037 tn Heb “hurry to my help.”

1038 tn Heb “those who seek my harm.”

1039 tn Heb “and I add to all your praise.”

1040 tn Heb “my mouth declares your vindication, all the day your deliverance.”

1041 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.”

1042 tn Heb “I will come with.”

1043 tn Heb “and until now I am declaring.”

1044 tn Heb “and even unto old age and gray hair.”

1045 tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.

1046 tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.

sn Extends to the skies above. Similar statements are made in Pss 36:5 and 57:10.

1047 tn Heb “you who have done great things.”

1048 tn Or “Who is like you?”

1049 tn Heb “you who have caused me to see many harmful distresses.”

1050 tn Heb “you return, you give me life.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will revive me once again” (cf. NIV, NRSV).

1051 tn Heb “you return, you bring me up.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense, indicating repetition of the action described by the following verb. The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.) Another option is to understand this as a statement of confidence, “you will bring me up once again” (cf. NIV, NRSV).

1052 tn Heb “increase my greatness.” The prefixed verbal form is distinctly jussive, indicating this is a prayer or wish. The psalmist’s request for “greatness” (or “honor”) is not a boastful, self-serving prayer for prominence, but, rather, a request that God would vindicate by elevating him over those who are trying to humiliate him.

1053 tn The imperfects are understood here as expressing the psalmist’s prayer or wish. (Note the use of a distinctly jussive form at the beginning of v. 21.)

1054 tn The word “praising” is supplied in the translation for stylistic reasons.

1055 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior.

1056 tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.

1057 tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.

1058 tn Heb “those who seek my harm.”

1059 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.

1060 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.

1061 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.

1062 tn Heb “O God, your judgments to [the] king give.”

1063 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.

1064 tn Heb “and your justice to [the] son of [the] king.”

1065 tn The prefixed verbal form appears to be an imperfect, not a jussive.

1066 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).

1067 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.

1068 tn Heb “judge [for].”

1069 tn The prefixed verbal form appears to be an imperfect, not a jussive.

1070 tn Heb “sons.”

1071 tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.” See Ps 33:8. Some interpreters, with the support of the LXX, prefer to read וְיַאֲרִיךְ (vÿaarikh, “and he [the king in this case] will prolong [days]”), that is, “will live a long time” (cf. NIV, NRSV).

1072 tn God is the addressee (see vv. 1-2).

1073 tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.

1074 tn That is, the king (see vv. 2, 4).

1075 tn The rare term zg refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.

1076 tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS in textual note b on this verse suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzÿfu). The translation assumes the latter.

1077 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.

1078 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.

1079 tn Heb “and [there will be an] abundance of peace until there is no more moon.”

1080 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.

1081 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.

1082 tn Heb “the river,” a reference to the Euphrates.

1083 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.

1084 sn As they bow down before him, it will appear that his enemies are licking the dust.

1085 sn Tarshish was a distant western port, the precise location of which is uncertain.

1086 sn Sheba was located in Arabia.

1087 sn Seba was located in Africa.

1088 tn The singular is representative. The typical needy individual here represents the entire group.

1089 tn The singular is representative. The typical oppressed individual here represents the entire group.

1090 tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).

1091 tn Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).

1092 tn Heb “their blood will be precious in his eyes.”

1093 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).

1094 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.

1095 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.

1096 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).

1097 tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sÿfiakh, “second growth”).

1098 tn Heb “top” (singular).

1099 tn That is, the grain.

1100 tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.

1101 tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (’erets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (rosh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).

1102 tn Heb “fruit.”

1103 tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (vÿyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (vaamir, “and [its] crops”).

1104 tn Heb “like Lebanon.”

1105 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).

1106 tn The translation assumes that the verb צוץ (“flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.

1107 tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.

1108 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.

1109 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.

1110 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (’ashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.

1111 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).

1112 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

1113 tn Heb “[the] one who does amazing things by himself.”

1114 tn Heb “[be] blessed.”

1115 tn Or “glory.”

1116 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿamen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.

1117 tn Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1-2, 10, 33, 42-50, 66-67, 71-72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108-110, 122, 124, 131, 138-145).

1118 sn Psalm 73. In this wisdom psalm the psalmist offers a personal testimony of his struggle with the age-old problem of the prosperity of the wicked. As he observed evil men prosper, he wondered if a godly lifestyle really pays off. In the midst of his discouragement, he reflected upon spiritual truths and realities. He was reminded that the prosperity of the wicked is only temporary. God will eventually vindicate his people.

1119 tn Since the psalm appears to focus on an individual’s concerns, not the situation of Israel, this introduction may be a later addition designed to apply the psalm’s message to the entire community. To provide a better parallel with the next line, some emend the Hebrew phrase לְיִשְׂרָאֵל אֱלֹהִים (lÿyisraelelohim, “to Israel, God”) to אֱלֹהִים [or אֵל] לָיָּשָׁר (’elohim [or ’el] lÿyyashar, “God [is good] to the upright one”).

1120 tn Heb “to the pure of heart.”

1121 tn The Hebrew verb normally means “to pour out,” but here it must have the nuance “to slide.”

sn My feet almost slid out from under me. The language is metaphorical. As the following context makes clear, the psalmist almost “slipped” in a spiritual sense. As he began to question God’s justice, the psalmist came close to abandoning his faith.

1122 tn The imperfect verbal form here depicts the action as continuing in a past time frame.

1123 tn Heb “peace” (שָׁלוֹם, shalom).

1124 tn In Isa 58:6, the only other occurrence of this word in the OT, the term refers to “bonds” or “ropes.” In Ps 73:4 it is used metaphorically of pain and suffering that restricts one’s enjoyment of life.

1125 tn Or “bellies.”

1126 tc Or “fat.” The MT of v. 4 reads as follows: “for there are no pains at their death, and fat [is] their body.” Since a reference to the death of the wicked seems incongruous in the immediate context (note v. 5) and premature in the argument of the psalm (see vv. 18-20, 27), some prefer to emend the text by redividing it. The term לְמוֹתָם (lÿmotam,“at their death”) is changed to לָמוֹ תָּם (lamo tam, “[there are no pains] to them, strong [and fat are their bodies]”). The term תָּם (tam, “complete; sound”) is used of physical beauty in Song 5:2; 6:9. This emendation is the basis for the present translation. However, in defense of the MT (the traditional Hebrew text), one may point to an Aramaic inscription from Nerab which views a painful death as a curse and a nonpainful death in one’s old age as a sign of divine favor. See ANET 661.

1127 tn Heb “in the trouble of man they are not, and with mankind they are not afflicted.”

1128 sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner.

1129 tn Heb “a garment of violence covers them.” The metaphor suggests that violence is habitual for the wicked. They “wear” it like clothing; when one looks at them, violence is what one sees.

1130 tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsa’, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (’enemo, “their eye”) to עֲוֹנָמוֹ, (’avonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.

1131 tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).

1132 tn The verb מוּק (muq, “mock”) occurs only here in the OT.

1133 tn Heb “and speak with evil.”

1134 tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.

1135 tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition -בְּ (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.

1136 tc Heb “therefore his people return [so Qere (marginal reading); Kethib (consonantal text) has “he brings back”] to here, and waters of abundance are sucked up by them.” The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood’s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: לָכֵן יִשְׂבְעוּם לֶחֶם וּמֵי מָלֵא יָמֹצּוּ לָמוֹ (“therefore they are filled with food, and waters of abundance they suck up for themselves”). The reading יִשְׂבְעוּם לֶחֶם (yisvÿum lekhem, “they are filled with food”) assumes (1) an emendation of יָשׁיּב עַמּוֹ (yashyyv, “he will bring back his people”) to יִשְׂבְעוּם (yisvÿum, “they will be filled”; a Qal imperfect third masculine plural form from שָׂבַע [sava’] with enclitic mem [ם]), and (2) an emendation of הֲלֹם (halom, “to here”) to לֶחֶם (“food”). The expression “be filled/fill with food” appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form יִמָּצוּ (yimmatsu, derived from מָצָה, matsah, “drain”) is emended to a Qal form יָמֹצּוּ (yamotsu), derived from מָצַץ (matsats, “to suck”). In Isa 66:11 the verbs שָׂבַע (sava’; proposed in Ps 73:10a) and מָצַץ (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more.

1137 tn Heb “How does God know? Is there knowledge with the Most High?” They appear to be practical atheists, who acknowledge God’s existence and sovereignty in theory, but deny his involvement in the world (see Pss 10:4, 11; 14:1).

1138 tn Heb “Look, these [are] the wicked.”

1139 tn Heb “the ones who are always at ease [who] increase wealth.”

1140 tn The words “I concluded” are supplied in the translation. It is apparent that vv. 13-14 reflect the psalmist’s thoughts at an earlier time (see vv. 2-3), prior to the spiritual awakening he describes in vv. 17-28.

1141 tn Heb “heart,” viewed here as the seat of one’s thoughts and motives.

1142 tn Heb “and washed my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The reference to “hands” suggests actions.

1143 tn Heb “If I had said, ‘I will speak out like this.’”

1144 tn Heb “look, the generation of your sons I would have betrayed.” The phrase “generation of your [i.e., God’s] sons” occurs only here in the OT. Some equate the phrase with “generation of the godly” (Ps 14:5), “generation of the ones seeking him” (Ps 24:6), and “generation of the upright” (Ps 112:2). In Deut 14:1 the Israelites are referred to as God’s “sons.” Perhaps the psalmist refers here to those who are “Israelites” in the true sense because of their loyalty to God (note the juxtaposition of “Israel” with “the pure in heart” in v. 1).

1145 tn Heb “and [when] I pondered to understand this, troubling it [was] in my eyes.”

1146 tn The plural of the term מִקְדָּשׁ (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51).

1147 tn Heb “I discerned their end.” At the temple the psalmist perhaps received an oracle of deliverance announcing his vindication and the demise of the wicked (see Ps 12) or heard songs of confidence (for example, Ps 11), wisdom psalms (for example, Pss 1, 37), and hymns (for example, Ps 112) that describe the eventual downfall of the proud and wealthy.

1148 tn The use of the Hebrew term אַךְ (’akh, “surely”) here literarily counteracts its use in v. 13. The repetition draws attention to the contrast between the two statements, the first of which expresses the psalmist’s earlier despair and the second his newly discovered confidence.

1149 tn Heb “cause them to fall.”

1150 tn Heb “they come to an end, they are finished, from terrors.”

1151 tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.

1152 sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.

1153 tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.

1154 tn Or perhaps “when.”

1155 tn The imperfect verbal form here describes a continuing attitude in a past time frame.

1156 tn Heb “and [in] my kidneys I was pierced.” The imperfect verbal form here describes a continuing condition in a past time frame.

1157 tn Or “brutish, stupid.”

1158 tn Heb “and I was not knowing.”

1159 tn Heb “an animal I was with you.”

1160 tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

1161 tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

1162 tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.

1163 tn The Hebrew verb כָלָה (khalah, “to fail; to grow weak”) does not refer here to physical death per se, but to the physical weakness that sometimes precedes death (see Job 33:21; Pss 71:9; 143:7; Prov 5:11).

1164 tn Or “forever.”

1165 tn Heb “is the rocky summit of my heart and my portion.” The psalmist compares the Lord to a rocky summit where one could go for protection and to landed property, which was foundational to economic stability in ancient Israel.

1166 tn Or “for.”

1167 sn The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him.

1168 tn Heb “everyone who commits adultery from you.”

1169 tn Heb “but as for me, the nearness of God for me [is] good.”

1170 tn The infinitive construct with -לְ (lÿ) is understood here as indicating an attendant circumstance. Another option is to take it as indicating purpose (“so that I might declare”) or result (“with the result that I declare”).

1171 sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586 b.c., asks God to consider Israel’s sufferings and intervene on behalf of his people. He describes the ruined temple, recalls God’s mighty deeds in the past, begs for mercy, and calls for judgment upon God’s enemies.

1172 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

1173 sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.

1174 tn Heb “smoke.” The picture is that of a fire that continues to smolder.

1175 tn Heb “your assembly,” which pictures God’s people as an assembled community.

1176 tn Heb “redeemed.” The verb “redeem” casts God in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).

1177 tn Heb “the tribe of your inheritance” (see Jer 10:16; 51:19).

1178 tn Heb “lift up your steps to,” which may mean “run, hurry.”

1179 tn Heb “everything [the] enemy has damaged in the holy place.”

1180 tn This verb is often used of a lion’s roar, so the psalmist may be comparing the enemy to a raging, devouring lion.

1181 tn Heb “your meeting place.”

1182 tn Heb “they set up their banners [as] banners.” The Hebrew noun אוֹת (’ot, “sign”) here refers to the enemy army’s battle flags and banners (see Num 2:12).

1183 tn Heb “it is known like one bringing upwards, in a thicket of wood, axes.” The Babylonian invaders destroyed the woodwork in the temple.

1184 tn This is the reading of the Qere (marginal reading). The Kethib (consonantal text) has “and a time.”

1185 tn The imperfect verbal form vividly describes the act as underway.

1186 tn Heb “its engravings together.”

1187 tn This Hebrew noun occurs only here in the OT (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49-50).

1188 tn This Hebrew noun occurs only here in the OT. An Akkadian cognate refers to a “pickaxe” (cf. NEB “hatchet and pick”; NIV “axes and hatchets”; NRSV “hatchets and hammers”).

1189 tn Heb “to the ground they desecrate the dwelling place of your name.”

1190 tn Heb “in their heart.”

1191 tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).

1192 tn Heb “they burn down all the meeting places of God in the land.”

1193 tn Heb “our signs we do not see.” Because of the reference to a prophet in the next line, it is likely that the “signs” in view here include the evidence of God’s presence as typically revealed through the prophets. These could include miraculous acts performed by the prophets (see, for example, Isa 38:7-8) or object lessons which they acted out (see, for example, Isa 20:3).

1194 tn Heb “there is not still a prophet.”

1195 tn Heb “and [there is] not with us one who knows how long.”

1196 tn Heb “Why do you draw back your hand, even your right hand? From the midst of your chest, destroy!” The psalmist pictures God as having placed his right hand (symbolic of activity and strength) inside his robe against his chest. He prays that God would pull his hand out from under his robe and use it to destroy the enemy.

1197 tn The psalmist speaks as Israel’s representative here.

1198 tn Heb “in the midst of the earth.”

1199 tn The derivation and meaning of the Polel verb form פּוֹרַרְתָּ (porarta) are uncertain. The form may be related to an Akkadian cognate meaning “break, shatter,” though the biblical Hebrew cognate of this verb always appears in the Hiphil or Hophal stem. BDB 830 s.v. II פָּרַר suggests a homonym here, meaning “to split; to divide.” A Hitpolel form of a root פָּרַר (parar) appears in Isa 24:19 with the meaning “to shake violently.”

1200 tn The Hebrew text has the plural form, “sea monsters” (cf. NRSV “dragons”), but it is likely that an original enclitic mem has been misunderstood as a plural ending. The imagery of the mythological sea monster is utilized here. See the note on “Leviathan” in v. 14.

1201 sn You crushed the heads of Leviathan. The imagery of vv. 13-14 originates in West Semitic mythology. The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon [Ugaritic tnn, cognate with Hebrew תַּנִין (tanin), translated “sea monster” in v. 13] vanquished and captured? I did destroy the wriggling [Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן (’aqallaton), translated “squirming” in Isa 27:1] serpent, the tyrant with seven heads” (note the use of the plural “heads” here and in v. 13). (See CTA 3.iii.38-39 in G. R. Driver, Canaanite Myths and Legends, 50.) (2) “For all that you smote Leviathan the slippery [Ugaritic brh, cognate to Hebrew בָּרִחַ (bariakh), translated “fast moving” in Isa 27:1] serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5.i.1-3 in G. R. Driver, Canaanite Myths and Legends, 68.) In the myths Leviathan is a sea creature that symbolizes the destructive water of the sea and, in turn, the forces of chaos that threaten the established order. In the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (see Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the waters of chaos is related to his kingship (see Pss 29:3, 10; 93:3-4). Isa 27:1 applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea. Here in Ps 74:13-14 the primary referent is unclear. The psalmist may be describing God’s creation of the world (note vv. 16-17 and see Ps 89:9-12), when he brought order out of a watery mass, or the exodus (see Isa 51:9-10), when he created Israel by destroying the Egyptians in the waters of the sea.

1202 tn The prefixed verbal form is understood as a preterite in this narrational context.

1203 sn You fed him to the people. This pictures the fragments of Leviathan’s dead corpse washing up on shore and being devoured by those who find them. If the exodus is in view, then it may allude to the bodies of the dead Egyptians which washed up on the shore of the Red Sea (see Exod 14:30).

1204 sn You broke open the spring and the stream. Perhaps this alludes to the way in which God provided water for the Israelites as they traveled in the wilderness following the exodus (see Ps 78:15-16, 20; 105:41).

1205 sn Perpetually flowing rivers are rivers that contain water year round, unlike the seasonal streams that flow only during the rainy season. Perhaps the psalmist here alludes to the drying up of the Jordan River when the Israelites entered the land of Canaan under Joshua (see Josh 3-4).

1206 tn Heb “To you [is] day, also to you [is] night.”

1207 tn Heb “[the] light.” Following the reference to “day and night” and in combination with “sun,” it is likely that the Hebrew term מָאוֹר (maor, “light”) refers here to the moon.

1208 tn Heb “you established [the] light and [the] sun.”

1209 tn This would appear to refer to geographical boundaries, such as mountains, rivers, and seacoasts. However, since the day-night cycle has just been mentioned (v. 16) and the next line speaks of the seasons, it is possible that “boundaries” here refers to the divisions of the seasons. See C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:156.

1210 tn Heb “summer and winter, you, you formed them.”

1211 tn Heb “remember this.”

1212 tn Or “[how] the enemy insults the Lord.”

1213 sn Your dove. The psalmist compares weak and vulnerable Israel to a helpless dove.

1214 tn Heb “do not forget forever.”

1215 tc Heb “look at the covenant.” The LXX reads “your covenant,” which seems to assume a second person pronominal suffix. The suffix may have been accidentally omitted by haplography. Note that the following word (כִּי) begins with kaf (כ).

1216 tn Heb “for the dark places of the earth are full of dwelling places of violence.” The “dark regions” are probably the lands where the people have been exiled (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:157). In some contexts “dark regions” refers to Sheol (Ps 88:6) or to hiding places likened to Sheol (Ps 143:3; Lam 3:6).

1217 sn Let the oppressed and poor praise your name! The statement is metonymic. The point is this: May the oppressed be delivered from their enemies! Then they will have ample reason to praise God’s name.

1218 tn Or “defend your cause.”

1219 tn Heb “remember your reproach from a fool all the day.”

1220 tn Or “forget.”

1221 tn Heb “the voice of your enemies.”

1222 tn Heb “the roar of those who rise up against you, which ascends continually.”

1223 sn Psalm 75. The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.

1224 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-59.

1225 tn Heb “and near [is] your name.”

1226 tn The words “God says” are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2-3.

1227 tn Heb “when I take an appointed time.”

1228 tn Heb “I, [in] fairness, I judge.” The statement is understood in a generalizing sense; God typically executes fair judgment as he governs the world. One could take this as referring to an anticipated (future) judgment, “I will judge.”

1229 tn Heb “melt.”

1230 tn The statement is understood in a generalizing sense; God typically prevents the world from being overrun by chaos. One could take this as referring to an anticipated event, “I will make its pillars secure.”

1231 tn The identity of the speaker in vv. 4-6 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7-9 (where God/the Lord is spoken of in the third person) here addresses the proud and warns them of God’s judgment. The presence of כִּי (ki, “for”) at the beginning of both vv. 6-7 seems to indicate that vv. 4-9 are a unit. However, there is no formal indication of a new speaker in v. 4 (or in v. 10, where God appears to speak). Another option is to see God speaking in vv. 2-6 and v. 10 and to take only vv. 7-9 as the words of the psalmist. In this case one must interpret כִּי at the beginning of v. 7 in an asseverative or emphatic sense (“surely; indeed”).

1232 tn Heb “do not lift up a horn.” 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 89:17, 24; 92:10; Lam 2:17). Here the idiom seems to refer to an arrogant attitude that assumes victory has been achieved.

1233 tn Heb “do not lift up on high your horn.”

1234 tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).

sn The image behind the language of vv. 4-5 is that of a powerful wild ox that confidently raises its head before its enemies.

1235 tn Heb “for not from the east or from the west, and not from the wilderness of the mountains.” If one follows this reading the sentence is elliptical. One must supply “does help come,” or some comparable statement. However, it is possible to take הָרִים (harim) as a Hiphil infinitive from רוּם (rum), the same verb used in vv. 4-5 of “lifting up” a horn. In this case one may translate the form as “victory.” In this case the point is that victory does not come from alliances with other nations.

1236 tn Or “judges.”

1237 tn The imperfects here emphasize the generalizing nature of the statement.

1238 tn Heb “for a cup [is] in the hand of the Lord, and wine foams, it is full of a spiced drink.” The noun מֶסֶךְ (mesekh) refers to a “mixture” of wine and spices.

1239 tn Heb “and he pours out from this.”

1240 tn Heb “surely its dregs they slurp up and drink, all the wicked of the earth.”

sn The psalmist pictures God as forcing the wicked to gulp down an intoxicating drink that will leave them stunned and vulnerable. Divine judgment is also depicted this way in Ps 60:3; Isa 51:17-23; and Hab 2:16.

1241 tn Heb “I will declare forever.” The object needs to be supplied; God’s just judgment is in view.

1242 tn The words “God says” are not in the Hebrew text. They are supplied in the translation to clarify that God speaks in v. 10.

1243 tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5).

1244 sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.

1245 tn Or “God is known in Judah.”

1246 tn Heb “name,” which here stands metonymically for God’s reputation.

1247 sn Salem is a shorter name for Jerusalem (see Gen 14:18).

1248 tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).

1249 tn Heb “flames of the bow,” i.e., arrows.

1250 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 b.c. (see Isa 36-37).

1251 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.

1252 tn Heb “strong of heart.” In Isa 46:12, the only other text where this phrase appears, it refers to those who are stubborn, but here it seems to describe brave warriors (see the next line).

1253 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”).

1254 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.”

1255 tn Heb “and all the men of strength did not find their hands.”

1256 tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (gaar), 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.

1257 tn Or “chariot,” but even so the term is metonymic for the charioteer.

1258 tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.

1259 tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (meaz, “from the time of”) is better emended to מֵאֹז (meoz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).

1260 tn Heb “a [legal] decision,” or “sentence.”

1261 tn “The earth” stands here by metonymy for its inhabitants.

1262 tn Or “for.”

1263 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).

1264 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.

1265 tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.

1266 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.

1267 tn Heb “[he is] awesome to the kings of the earth.”

1268 sn Psalm 77. The psalmist recalls how he suffered through a time of doubt, but tells how he found encouragement and hope as he recalled the way in which God delivered Israel at the Red Sea.

1269 tn Heb “my voice to God.” The Hebrew verb קָרָא (qara’, “to call out; to cry out”) should probably be understood by ellipsis (see Ps 3:4) both here and in the following (parallel) line.

1270 tn The perfect with vav (ו) consecutive is best taken as future here (although some translations render this as a past tense; cf. NEB, NIV). The psalmist expresses his confidence that God will respond to his prayer. This mood of confidence seems premature (see vv. 3-4), but v. 1 probably reflects the psalmist’s attitude at the end of the prayer (see vv. 13-20). Having opened with an affirmation of confidence, he then retraces how he gained confidence during his trial (see vv. 2-12).

1271 tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.

1272 tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.

1273 tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

1274 tn Heb “I will remember God and I will groan, I will reflect and my spirit will grow faint.” The first three verbs are cohortatives, the last a perfect with vav (ו) consecutive. The psalmist’s statement in v. 4 could be understood as concurrent with v. 1, or, more likely, as a quotation of what he had said earlier as he prayed to God (see v. 2). The words “I said” are supplied in the translation at the beginning of the verse to reflect this interpretation (see v. 10).

1275 tn Heb “you held fast the guards of my eyes.” The “guards of the eyes” apparently refers to his eyelids. The psalmist seems to be saying that God would not bring him relief, which would have allowed him to shut his eyes and get some sleep (see v. 2).

1276 tn The imperfect is used in the second clause to emphasize that this was an ongoing condition in the past.

1277 tn Heb “the years of antiquity.”

1278 tn Heb “I will remember my song in the night, with my heart I will reflect. And my spirit searched.” As in v. 4, the words of v. 6a are understood as what the psalmist said earlier. Consequently the words “I said” are supplied in the translation for clarification (see v. 10). The prefixed verbal form with vav (ו) consecutive at the beginning of the final line is taken as sequential to the perfect “I thought” in v. 6.

1279 tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.

1280 tn Heb “word,” which may refer here to God’s word of promise (note the reference to “loyal love” in the preceding line).

1281 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

1282 tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khallotiy) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khalotiy), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shÿnot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.

1283 tn Heb “yes, I will remember from old your wonders.”

sn The psalmist refuses to allow skepticism to win out. God has revealed himself to his people in tangible, incontrovertible ways in the past and the psalmist vows to remember the historical record as a source of hope for the future.

1284 sn Verses 13-20 are the content of the psalmist’s reflection (see vv. 11-12). As he thought about God’s work in Israel’s past, he reached the place where he could confidently cry out for God’s help (see v. 1).

1285 tn Heb “O God, in holiness [is] your way.” God’s “way” here refers to his actions. “Holiness” is used here in the sense of “set apart, unique,” rather than in a moral/ethical sense. As the next line and the next verse emphasize, God’s deeds are incomparable and set him apart as the one true God.

1286 tn Heb “Who [is] a great god like God?” The rhetorical question assumes the answer, “No one!”

1287 tn Or “redeemed.”

1288 tn Heb “with [your] arm.”

1289 tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.

1290 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

1291 tn The words “of the sea” are supplied in the translation for stylistic reasons.

1292 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

1293 tn Heb “water.”

1294 tn Heb “a sound the clouds gave.”

1295 tn The lightning accompanying the storm is portrayed as the Lord’s “arrows” (see v. 18).

1296 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.

sn Verses 16-18 depict the Lord coming in the storm to battle his enemies and subdue the sea. There is no record of such a storm in the historical account of the Red Sea crossing. The language the psalmist uses here is stereotypical and originates in Canaanite myth, where the storm god Baal subdues the sea in his quest for kingship. The psalmist has employed the stereotypical imagery to portray the exodus vividly and at the same time affirm that it is not Baal who subdues the sea, but Yahweh.

1297 tn Heb “in the sea [was] your way.”

1298 tn Heb “and your paths [were] in the mighty waters.”

1299 tn Heb “and your footprints were not known.”

1300 sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.

1301 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 74.

1302 tn Heb “Turn your ear to the words of my mouth.”

1303 tn Heb “I will open with a wise saying my mouth, I will utter insightful sayings from long ago.” Elsewhere the Hebrew word pair חִידָה+מָשָׁל (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4).

1304 tn Or “known.”

1305 tn Heb “fathers” (also in vv. 5, 8, 12, 57).

1306 tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).

1307 tn Heb “to a following generation telling the praises of the Lord.” “Praises” stand by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.

1308 tn The Hebrew noun עֵדוּת (’edut) refers here to God’s command that the older generation teach their children about God’s mighty deeds in the nation’s history (see Exod 10:2; Deut 4:9; 6:20-25).

1309 tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the Lord’s mighty deeds (see vv. 3-4).

1310 tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”

1311 tn Heb “keep.”

1312 tn Heb “a generation that did not make firm its heart and whose spirit was not faithful with God.” The expression “make firm the heart” means “to be committed, devoted” (see 1 Sam 7:3).

1313 tn Heb “the sons of Ephraim.” Ephraim probably stands here by synecdoche (part for whole) for the northern kingdom of Israel.

1314 tn Heb “ones armed, shooters of bow.” It is possible that the term נוֹשְׁקֵי (noshÿqey, “ones armed [with]”) is an interpretive gloss for the rare רוֹמֵי (romey, “shooters of”; on the latter see BDB 941 s.v. I רָמָה). The phrase נוֹשְׁקֵי קֶשֶׁת (noshÿqey qeshet, “ones armed with a bow”) appears in 1 Chr 12:2; 2 Chr 17:17.

1315 sn They retreated. This could refer to the northern tribes’ failure to conquer completely their allotted territory (see Judg 1), or it could refer generally to the typical consequence (military defeat) of their sin (see vv. 10-11).

1316 tn Heb “the covenant of God.”

1317 tn Heb “walk in.”

1318 tn Heb “his deeds.”

1319 sn The region of Zoan was located in the Egyptian delta, where the enslaved Israelites lived (see Num 13:22; Isa 19:11, 13; 30:4; Ezek 30:14).

1320 tn Heb “and caused them to drink, like the depths, abundantly.”

1321 tn Heb “rebelling [against] the Most High.”

1322 tn Heb “and they tested God in their heart.” The “heart” is viewed here as the center of their volition.

1323 tn Heb “they spoke against God, they said.”

1324 tn Heb “to arrange a table [for food].”

1325 tn Heb “look.”

1326 tn Heb “therefore.”

1327 tn Heb “and also anger went up.”

1328 tn Heb “and they did not trust his deliverance.”

1329 sn Manna was apparently shaped like a seed (Exod 16:31), perhaps explaining why it is here compared to grain.

1330 sn Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV).

1331 tn Heb “provision he sent to them to satisfaction.”

1332 tn Heb “and like the sand of the seas winged birds.”

1333 tn Heb “and they ate and were very satisfied.”

1334 tn Heb “they were not separated from their desire.”

1335 tn Heb “and did not believe in his amazing deeds.”

1336 tn Heb “and he ended in vanity their days.”

1337 tn Heb “and their years in terror.”

1338 tn Or “killed them,” that is, killed large numbers of them.

1339 tn Heb “they sought him.”

1340 tn Heb “my high rocky summit.”

1341 tn Heb “and [that] God Most High [was] their redeemer.”

1342 tn Heb “with their mouth.”

1343 tn Heb “and with their tongue they lied to him.”

1344 tn Heb “and their heart was not firm with him.”

1345 tn One could translate v. 38 in the past tense (“he was compassionate…forgave sin and did not destroy…held back his anger, and did not stir up his fury”), but the imperfect verbal forms are probably best understood as generalizing. Verse 38 steps back briefly from the narrational summary of Israel’s history and lays the theological basis for v. 39, which focuses on God’s mercy toward sinful Israel.

1346 tn The prefixed verbal form with vav (ו) consecutive signals a return to the narrative.

1347 tn Heb “and he remembered that they [were] flesh, a wind [that] goes and does not return.”

1348 tn Or “caused him pain.”

1349 tn Heb “and they returned and tested God.” The Hebrew verb שׁוּב (shuv, “to return”) is used here in an adverbial sense to indicate that an earlier action was repeated.

1350 tn Or “wounded, hurt.” The verb occurs only here in the OT.

1351 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.

1352 tn Heb “his hand,” symbolizing his saving activity and strength, as the next line makes clear.

1353 tn Heb “[the] day [in] which he ransomed them from [the] enemy.”

1354 tn Or “signs” (see Ps 65:8).

1355 tn Or “portents, omens” (see Ps 71:7). The Egyptian plagues are referred to here (see vv. 44-51).

1356 tn Heb “and he sent an insect swarm against them and it devoured them.”

1357 tn Heb “and a swarm of frogs and it destroyed them.”

1358 tn Heb “and he turned over to the hail their cattle.”

1359 tn Heb “and their livestock to the flames.” “Flames” here refer to the lightning bolts that accompanied the storm.

1360 tn Heb “he sent against them the rage of his anger.” The phrase “rage of his anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

1361 tn Heb “fury and indignation and trouble, a sending of messengers of disaster.”

1362 tn Heb “he leveled a path for his anger.” There were no obstacles to impede its progress; it moved swiftly and destructively.

1363 tn Or perhaps “[the] plague.”

1364 tn Heb “the beginning of strength.” If retained, the plural form אוֹנִים (’onim, “strength”) probably indicates degree (“great strength”), but many ancient witnesses read “their strength,” which presupposes an emendation to אֹנָם (’onam; singular form of the noun with third masculine plural pronominal suffix).

1365 tn Heb “this mountain.” The whole land of Canaan seems to be referred to here. In Exod 15:17 the promised land is called the “mountain of your [i.e., God’s] inheritance.”

1366 tn The “right hand” here symbolizes God’s military strength (see v. 55).

1367 tn Heb “he caused to fall [to] them with a measuring line an inheritance.”

1368 tn Heb “and caused the tribes of Israel to settle down in their tents.”

1369 tn Or “tested and rebelled against.”

1370 tn Heb “God, the Most High.”

1371 tn Or “keep.”

1372 tn Heb “his testimonies” (see Ps 25:10).

1373 tn Heb “they turned back.”

1374 tn Or “acted treacherously like.”

1375 tn Heb “they turned aside like a deceitful bow.”

1376 tn Traditionally, “high places.”

1377 tn Or “rejected.”

1378 tn Heb “and he gave to captivity his strength.” The expression “his strength” refers metonymically to the ark of the covenant, which was housed in the tabernacle at Shiloh.

1379 tn Heb “and his splendor into the hand of an enemy.” The expression “his splendor” also refers metonymically to the ark of the covenant.

1380 sn Verses 60-61 refer to the Philistines’ capture of the ark in the days of Eli (1 Sam 4:1-11).

1381 tn Heb “his inheritance.”

1382 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).

1383 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).

1384 tn Heb “were not praised,” that is, in wedding songs. The young men died in masses, leaving no husbands for the young women.

1385 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).

1386 tn Heb “his.” The singular pronominal suffix is collective, referring back to God’s “people” (v. 62).

1387 sn Because of the invading army and the ensuing panic, the priests’ widows had no time to carry out the normal mourning rites.

1388 tn Heb “and the master awoke like one sleeping.” The Lord’s apparent inactivity during the time of judgment is compared to sleep.

1389 tn Heb “like a warrior overcome with wine.” The Hebrew verb רוּן (run, “overcome”) occurs only here in the OT. The phrase “overcome with wine” could picture a drunken warrior controlled by his emotions and passions (as in the present translation), or it could refer to a warrior who awakes from a drunken stupor.

1390 tn Heb “a permanent reproach he made them.”

1391 tc Heb “and he built like the exalting [ones] his sanctuary.” The phrase כְּמוֹ־רָמִים (kÿmo-ramim, “like the exalting [ones]”) is a poetic form of the comparative preposition followed by a participial form of the verb רוּם (rum, “be exalted”). The text should be emended to כִּמְרֹמִים (kimromim, “like the [heavenly] heights”). See Ps 148:1, where “heights” refers to the heavens above.

1392 tn Heb “like the earth, [which] he established permanently.” The feminine singular suffix on the Hebrew verb יָסַד (yasad, “to establish”) refers to the grammatically feminine noun “earth.”

1393 tn Heb “from after the ewes he brought him.”

1394 tn Heb “to shepherd Jacob, his people, and Israel, his inheritance.”

1395 tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.

1396 tn Heb “and he shepherded them according to the integrity of his heart.”

1397 tn Heb “and with the understanding of his hands he led them.”

1398 sn Psalm 79. The author laments how the invading nations have destroyed the temple and city of Jerusalem. He asks God to forgive his people and to pour out his vengeance on those who have mistreated them.

1399 tn Or “nations.”

1400 tn Heb “have come into your inheritance.”

1401 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

1402 tn Heb “[as] food for the birds of the sky.”

1403 tn Heb “they have poured out their blood like water, all around Jerusalem, and there is no one burying.”

1404 tn Heb “an [object of] taunting and [of] mockery to those around us.” See Ps 44:13.

1405 tn Heb “How long, O Lord?”

1406 tn Or “jealous anger.”

1407 tn Heb “which do not know you.” Here the Hebrew term “know” means “acknowledge the authority of.”

1408 sn The kingdoms that do not pray to you. The people of these kingdoms pray to other gods, not the Lord, because they do not recognize his authority over them.

1409 tn Heb “do not remember against us sins, former.” Some understand “former” as an attributive adjective modifying sins, “former [i.e., chronologically prior] sins” (see BDB 911 s.v. רִאשׁוֹן). The present translation assumes that ראשׁנים (“former”) here refers to those who lived formerly, that is, the people’s ancestors (see Lam 5:7). The word is used in this way in Lev 26:45; Deut 19:14 and Eccl 1:11.

1410 tn Heb “may your compassion quickly confront us.” The prefixed verbal form is understood as a jussive, indicating a tone of prayer.

1411 tn Heb “for we are very low.”

1412 tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.

1413 tn Heb “your name.”

1414 tn Heb “may it be known among the nations, to our eyes, the vengeance of the shed blood of your servants.”

1415 tn Heb “may the painful cry of the prisoner come before you.”

1416 tn Heb “according to the greatness of your arm leave the sons of death.” God’s “arm” here symbolizes his strength to deliver. The verbal form הוֹתֵר (hoter) is a Hiphil imperative from יָתַר (yatar, “to remain; to be left over”). Here it must mean “to leave over; to preserve.” However, it is preferable to emend the form to הַתֵּר (hatter), a Hiphil imperative from נָתַר (natar, “be free”). The Hiphil form is used in Ps 105:20 of Pharaoh freeing Joseph from prison. The phrase “sons of death” (see also Ps 102:21) is idiomatic for those condemned to die.

1417 tn Heb “Return to our neighbors sevenfold into their lap.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of the Hebrew phrase שִׁבְעָתַיִם (shivatayim, “seven times”) see Gen 4:15, 24; Ps 12:6; Prov 6:31; Isa 30:26.

1418 tn Heb “their reproach with which they reproached you, O Lord.”

1419 tn Or (hyperbolically) “will thank you forever.”

1420 tn Heb “to a generation and a generation we will report your praise.” Here “praise” stands by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.

1421 sn Psalm 80. The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.

1422 tn The Hebrew expression shushan-eduth means “lily of the testimony.” It may refer to a particular music style or to a tune title. See the superscription to Ps 60.

1423 sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

1424 tn Heb “shine forth.”

sn Reveal your splendor. The psalmist may allude to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.

1425 tn Heb “stir up”; “arouse.”

1426 tn Heb “come for our deliverance.”

1427 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

1428 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

1429 tn HebLord, God, hosts.” One expects the construct form אֱלֹהֵי (’elohey) before צְבָאוֹת (tsÿvaot; “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvahelohim) precedes צְבָאוֹת (tsÿvaot) in Pss 59:5 and 84:8 as well. In this context the term “hosts” (meaning “armies”) has been rendered “invincible warrior.”

1430 tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition -בְּ (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.

1431 tn Heb “you have fed them the food of tears.”

1432 tn Heb “[by] the third part [of a measure].” The Hebrew term שָׁלִישׁ (shalish, “third part [of a measure]”) occurs only here and in Isa 40:12.

1433 tn Heb “you have made us an object of contention to our neighbors.”

1434 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿvaot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvahelohim) precedes צְבָאוֹת (tsÿvaot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.

1435 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

1436 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

1437 sn The vine is here a metaphor for Israel (see Ezek 17:6-10; Hos 10:1).

1438 tn Heb “you cleared away before it.”

1439 tn Heb “and it took root [with] its roots.”

1440 tn Heb “cedars of God.” The divine name אֵל (’al, “God”) is here used in an idiomatic manner to indicate the superlative.

1441 tn Heb “to [the] sea.” The “sea” refers here to the Mediterranean Sea.

1442 tn Heb “to [the] river.” The “river” is the Euphrates River in Mesopotamia. Israel expanded both to the west and to the east.

1443 sn The protective walls of the metaphorical vineyard are in view here (see Isa 5:5).

1444 tn Heb “pluck it.”

1445 tn The Hebrew verb כִּרְסֵם (kirsem, “to eat away; to ruin”) occurs only here in the OT.

1446 tn The precise referent of the Hebrew word translated “insects,” which occurs only here and in Ps 50:11, is uncertain. Aramaic, Arabic, and Akkadian cognates refer to insects, such as locusts or crickets.

1447 tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿvaot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvahelohim) precedes צְבָאוֹת (tsÿvaot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7 for a similar construction.

1448 tn The Hebrew noun occurs only here in the OT. HALOT 483 s.v. III כֵּן emends the form to כַּנָּהּ (kannah, “its shoot”).

1449 tn Heb “and upon a son you strengthened for yourself.” In this context, where the extended metaphor of the vine dominates, בֵּן (ben, “son”) probably refers to the shoots that grow from the vine. Cf. Gen 49:22.

1450 tn Heb “burned with fire.”

1451 tn Heb “because of the rebuke of your face they perish.”

1452 tn Heb “may your hand be upon the man of your right hand.” The referent of the otherwise unattested phrase “man of your right hand,” is unclear. It may refer to the nation collectively as a man. (See the note on the word “yourself” in v. 17b.)

1453 tn Heb “upon the son of man you strengthened for yourself.” In its only other use in the Book of Psalms, the phrase “son of man” refers to the human race in general (see Ps 8:4). Here the phrase may refer to the nation collectively as a man. Note the use of the statement “you strengthened for yourself” both here and in v. 15, where the “son” (i.e., the branch of the vine) refers to Israel.

1454 tn Heb “and in your name we will call.”

1455 tn Heb “O Lord, God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿvaot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvahelohim) precedes צְבָאוֹת (tsÿvaot) in Pss 59:5 and 84:8 as well. See also vv. 4, 7, 14 for a similar construction.

1456 tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

1457 tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

1458 sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.

1459 tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.

1460 tn Heb “lift up.”

1461 tn Heb “at the new moon.”

sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.

1462 tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (kese’, “full moon”).

sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.

1463 tn Heb “because a statute for Israel [is] it.”

1464 tn Heb “in his going out against the land of Egypt.” This apparently refers to the general time period of Israel’s exodus from Egypt. The LXX reads, “from Egypt,” in which case “Joseph” (see the preceding line) would be the subject of the verb, “when he [Joseph = Israel] left Egypt.”

1465 tn Heb “a lip I did not know, I heard.” Here the term “lip” probably stands for speech or a voice. Apparently the psalmist speaks here and refers to God’s voice, whose speech is recorded in the following verses.

1466 tn The words “It said” are not included in the Hebrew text. They are supplied in the translation for clarification.

1467 sn I removed the burden. The Lord speaks metaphorically of how he delivered his people from Egyptian bondage. The reference to a basket/burden probably alludes to the hard labor of the Israelites in Egypt, where they had to carry loads of bricks (see Exod 1:14).

1468 tn Heb “I answered you in the hidden place of thunder.” This may allude to God’s self-revelation at Mount Sinai, where he appeared in a dark cloud accompanied by thunder (see Exod 19:16).

1469 sn The name Meribah means “strife.” Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.

1470 tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the Lord commanded the generation of Israelites that experienced the events described in v. 7. Note the statement in v. 11, “my people did not listen to me.”

1471 tn Or perhaps “command.”

1472 tn The Hebrew particle אִם (“if”) and following prefixed verbal form here express a wish (GKC 321 §109.b). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.

1473 tn The imperfect verbal forms in v. 9 have a modal function, expressing what is obligatory.

1474 tn Heb “different”; “illicit.”

1475&nb