For the music director; according to the gittith style; 2 by Asaph.
81:1 Shout for joy to God, our source of strength!
Shout out to the God of Jacob!
the pleasant sounding harp, and the ten-stringed instrument!
and on the day of the full moon when our festival begins. 5
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. 7
I heard a voice I did not recognize. 8
his hands were released from holding the basket. 10
81:7 In your distress you called out and I rescued you.
I answered you from a dark thundercloud. 11
I tested you at the waters of Meribah. 12 (Selah)
I will warn 14 you!
O Israel, if only you would obey me! 15
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!’
Israel did not submit to me. 19
they did what seemed right to them. 21
If only Israel would keep my commands! 23
81:14 Then I would quickly subdue their enemies,
and attack 24 their adversaries.”
May they be permanently humiliated!) 27
1 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.
3 tn Heb “lift up.”
4 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.
5 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”).
6 tn Heb “because a statute for Israel [is] it.”
7 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.”
8 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.
9 tn The words “It said” are not included in the Hebrew text. They are supplied in the translation for clarification.
10 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).
12 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.
13 tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the
14 tn Or perhaps “command.”
15 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.
17 tn Heb “different”; “illicit.”
18 tn Heb “did not listen to my voice.”
20 tn Heb “and I sent him away in the stubbornness of their heart.”
21 tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).
23 tn Heb “[and if only] Israel would walk in my ways.”
26 tn See Deut 33:29; Ps 66:3 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 “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.
27 tc Heb “and may their time be forever.” The Hebrew term עִתָּם (’ittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the
tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.
28 tn Heb “and he fed him from the best of the wheat.” The Hebrew text has a third person form of the preterite with a vav (ו) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13-14. The third masculine singular pronominal suffix refers to Israel, as in v. 6.
sn I would feed. After the parenthetical “curse” in v. 15, the Lord’s speech continues here.