2 Samuel 10:1-19 
Context10:1 Later the king of the Ammonites died and his son Hanun succeeded him. 1 10:2 David said, “I will express my loyalty 2 to Hanun son of Nahash just as his father was loyal 3 to me.” So David sent his servants with a message expressing sympathy over his father’s death. 4 When David’s servants entered the land of the Ammonites, 10:3 the Ammonite officials said to their lord Hanun, “Do you really think David is trying to honor your father by sending these messengers to express his sympathy? 5 No, David has sent his servants to you to get information about the city and spy on it so they can overthrow it!” 6
10:4 So Hanun seized David’s servants and shaved off half of each one’s beard. He cut the lower part of their robes off so that their buttocks were exposed, 7 and then sent them away. 10:5 Messengers 8 told David what had happened, 9 so he summoned them, for the men were thoroughly humiliated. The king said, “Stay in Jericho 10 until your beards have grown again; then you may come back.”
10:6 When the Ammonites realized that David was disgusted with them, 11 they 12 sent and hired 20,000 foot soldiers from Aram Beth Rehob and Aram Zobah, 13 in addition to 1,000 men from the king of Maacah and 12,000 men from Ish-tob. 14
10:7 When David heard the news, he sent Joab and the entire army to meet them. 15 10:8 The Ammonites marched out and were deployed for battle at the entrance of the city gate, while the men from Aram Zobah, Rehob, Ish-tob, and Maacah were by themselves in the field.
10:9 When Joab saw that the battle would be fought on two fronts, he chose some of Israel’s best men and deployed them against the Arameans. 16 10:10 He put his brother Abishai in charge of the rest of the army 17 and they were deployed 18 against the Ammonites. 10:11 Joab 19 said, “If the Arameans start to overpower me, 20 you come to my rescue. If the Ammonites start to overpower you, 21 I will come to your rescue. 10:12 Be strong! Let’s fight bravely for the sake of our people and the cities of our God! The Lord will do what he decides is best!” 22
10:13 So Joab and his men 23 marched out to do battle with the Arameans, and they fled before him. 10:14 When the Ammonites saw the Arameans flee, they fled before his brother Abishai and went into the city. Joab withdrew from fighting the Ammonites and returned to 24 Jerusalem. 25
10:15 When the Arameans realized that they had been defeated by Israel, they consolidated their forces. 26 10:16 Then Hadadezer sent for Arameans from 27 beyond the Euphrates River, 28 and they came to Helam. Shobach, the general in command of Hadadezer’s army, led them. 29
10:17 When David was informed, he gathered all Israel, crossed the Jordan River, 30 and came to Helam. The Arameans deployed their forces against David and fought with him. 10:18 The Arameans fled before Israel. David killed 700 Aramean charioteers and 40,000 foot soldiers. 31 He also struck down Shobach, the general in command of the army, who died there. 10:19 When all the kings who were subject to Hadadezer 32 saw they were defeated by Israel, they made peace with Israel and became subjects of Israel. 33 The Arameans were no longer willing to help the Ammonites.
2 Corinthians 3:1-18
Context3:1 Are we beginning to commend ourselves again? We don’t need letters of recommendation to you or from you as some other people do, do we? 34 3:2 You yourselves are our letter, 35 written on our hearts, known and read by everyone, 3:3 revealing 36 that you are a letter of Christ, delivered by us, 37 written not with ink but by the Spirit of the living God, not on stone tablets 38 but on tablets of human hearts.
3:4 Now we have such confidence in God through Christ. 3:5 Not that we are adequate 39 in ourselves to consider anything as if it were coming from ourselves, but our adequacy 40 is from God, 3:6 who made us adequate 41 to be servants of a new covenant 42 not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life.
3:7 But if the ministry that produced death – carved in letters on stone tablets 43 – came with glory, so that the Israelites 44 could not keep their eyes fixed on the face of Moses because of the glory of his face 45 (a glory 46 which was made ineffective), 47 3:8 how much more glorious will the ministry of the Spirit be? 48 3:9 For if there was glory in the ministry that produced condemnation, 49 how much more does the ministry that produces righteousness 50 excel 51 in glory! 3:10 For indeed, what had been glorious now 52 has no glory because of the tremendously greater glory of what replaced it. 53 3:11 For if what was made ineffective 54 came with 55 glory, how much more has what remains 56 come in glory! 3:12 Therefore, since we have such a hope, we behave with great boldness, 57 3:13 and not like Moses who used to put a veil over his face to keep the Israelites 58 from staring 59 at the result 60 of the glory that was made ineffective. 61 3:14 But their minds were closed. 62 For to this very day, the same veil remains when they hear the old covenant read. 63 It has not been removed because only in Christ is it taken away. 64 3:15 But until this very day whenever Moses is read, a veil lies over their minds, 65 3:16 but when one 66 turns to the Lord, the veil is removed. 67 3:17 Now the Lord is the Spirit, and where the Spirit of the Lord is present, 68 there is freedom. 3:18 And we all, with unveiled faces reflecting the glory of the Lord, 69 are being transformed into the same image from one degree of glory to another, 70 which is from 71 the Lord, who is the Spirit. 72
Ezekiel 17:1-24
Context17:1 The word of the Lord came to me: 17:2 “Son of man, offer a riddle, 73 and tell a parable to the house of Israel. 17:3 Say to them: ‘This is what the sovereign Lord says: 74
“‘A great eagle 75 with broad wings, long feathers, 76
with full plumage which was multi-hued, 77
came to Lebanon 78 and took the top of the cedar.
17:4 He plucked off its topmost shoot;
he brought it to a land of merchants
and planted it in a city of traders.
17:5 He took one of the seedlings 79 of the land,
placed it in a cultivated plot; 80
a shoot by abundant water,
like a willow he planted it.
17:6 It sprouted and became a vine,
spreading low to the ground; 81
its branches turning toward him, 82 its roots were under itself. 83
So it became a vine; it produced shoots and sent out branches.
17:7 “‘There was another great eagle 84
with broad wings and thick plumage.
Now this vine twisted its roots toward him
and sent its branches toward him
to be watered from the soil where it was planted.
17:8 In a good field, by abundant waters, it was planted
to grow branches, bear fruit, and become a beautiful vine.
17:9 “‘Say to them: This is what the sovereign Lord says:
“‘Will it prosper?
Will he not rip out its roots
and cause its fruit to rot 85 and wither?
All its foliage 86 will wither.
No strong arm or large army
will be needed to pull it out by its roots. 87
17:10 Consider! It is planted, but will it prosper?
Will it not wither completely when the east wind blows on it?
Will it not wither in the soil where it sprouted?’”
17:11 Then the word of the Lord came to me: 17:12 “Say to the rebellious house of Israel: 88 ‘Don’t you know what these things mean?’ 89 Say: ‘See here, the king of Babylon came to Jerusalem 90 and took her king and her officials prisoner and brought them to himself in Babylon. 17:13 He took one from the royal family, 91 made a treaty with him, and put him under oath. 92 He then took the leaders of the land 17:14 so it would be a lowly kingdom which could not rise on its own but must keep its treaty with him in order to stand. 17:15 But this one from Israel’s royal family 93 rebelled against the king of Babylon 94 by sending his emissaries to Egypt to obtain horses and a large army. Will he prosper? Will the one doing these things escape? Can he break the covenant and escape?
17:16 “‘As surely as I live, declares the sovereign Lord, surely in the city 95 of the king who crowned him, whose oath he despised and whose covenant he broke – in the middle of Babylon he will die! 17:17 Pharaoh with his great army and mighty horde will not help 96 him in battle, when siege ramps are erected and siege-walls are built to kill many people. 17:18 He despised the oath by breaking the covenant. Take note 97 – he gave his promise 98 and did all these things – he will not escape!
17:19 “‘Therefore this is what the sovereign Lord says: As surely as I live, I will certainly repay him 99 for despising my oath and breaking my covenant! 17:20 I will throw my net over him and he will be caught in my snare; I will bring him to Babylon and judge him there because of the unfaithfulness he committed against me. 17:21 All the choice men 100 among his troops will die 101 by the sword and the survivors will be scattered to every wind. Then you will know that I, the Lord, have spoken!
17:22 “‘This is what the sovereign Lord says:
“‘I will take a sprig 102 from the lofty top of the cedar and plant it. 103
I will pluck from the top one of its tender twigs;
I myself will plant it on a high and lofty mountain.
17:23 I will plant it on a high mountain of Israel,
and it will raise branches and produce fruit and become a beautiful cedar.
Every bird will live under it;
Every winged creature will live in the shade of its branches.
17:24 All the trees of the field will know that I am the Lord.
I make the high tree low; I raise up the low tree.
I make the green tree wither, and I make the dry tree sprout.
I, the Lord, have spoken, and I will do it!’”
Psalms 60:1--61:8
ContextFor the music director; according to the shushan-eduth style; 105 a prayer 106 of David written to instruct others. 107 It was written when he fought against Aram Naharaim and Aram-Zobah. That was when Joab turned back and struck down 108 12,000 Edomites 109 in the Valley of Salt. 110
60:1 O God, you have rejected us. 111
You suddenly turned on us in your anger. 112
Please restore us! 113
60:2 You made the earth quake; you split it open. 114
Repair its breaches, for it is ready to fall. 115
60:3 You have made your people experience hard times; 116
you have made us drink intoxicating wine. 117
60:4 You have given your loyal followers 118 a rallying flag,
so that they might seek safety from the bow. 119 (Selah)
60:5 Deliver by your power 120 and answer me, 121
so that the ones you love may be safe. 122
60:6 God has spoken in his sanctuary: 123
“I will triumph! I will parcel out Shechem;
the Valley of Succoth I will measure off. 124
60:7 Gilead belongs to me,
as does Manasseh! 125
Ephraim is my helmet, 126
Judah my royal scepter. 127
60:8 Moab is my washbasin. 128
I will make Edom serve me. 129
I will shout in triumph over Philistia.” 130
60:9 Who will lead me into the fortified city?
Who will bring me to Edom? 131
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. 132
60:12 By God’s power we will conquer; 133
he will trample down 134 our enemies.
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 136
I call out to you in my despair. 137
Lead me 138 up to an inaccessible rocky summit! 139
61:3 Indeed, 140 you are 141 my shelter,
a strong tower that protects me from the enemy. 142
61:4 I will be a permanent guest in your home; 143
I will find shelter in the protection of your wings. 144 (Selah)
61:5 For you, O God, hear my vows;
you grant me the reward that belongs to your loyal followers. 145
61:6 Give the king long life!
Make his lifetime span several generations! 146
61:7 May he reign 147 forever before God!
Decree that your loyal love and faithfulness should protect him. 148
61:8 Then I will sing praises to your name continually, 149
as I fulfill 150 my vows day after day.
1 tn Heb “reigned in his place.”
2 tn Heb “do loyalty.”
3 tn Heb “did loyalty.”
4 tn Heb “and David sent to console him by the hand of his servants concerning his father.”
5 tn Heb “Is David honoring your father in your eyes when he sends to you ones consoling?”
6 tn Heb “Is it not to explore the city and to spy on it and to overthrow it [that] David has sent his servants to you?”
7 tn Heb “and he cut their robes in the middle unto their buttocks.”
8 tn Heb “they”; the referent (the messengers) has been specified in the translation for clarity.
9 tn The words “what had happened” are supplied in the translation for stylistic reasons.
10 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
11 tn Heb “that they were a stench [i.e., disgusting] with David.”
12 tn Heb “the Ammonites.”
13 tn Or “Arameans of Beth Rehob and Arameans of Zobah.”
14 tn Or perhaps “the men of Tob.” The ancient versions (the LXX, the Syriac Peshitta, and Vulgate) understand the name to be “Ish-tob.” It is possible that “Ish” is dittographic and that we should read simply “Tob,” a reading adopted by a number of recent English versions.
15 tn The words “the news” and “to meet them” are supplied in the translation for stylistic reasons and for clarification.
16 tn Heb “and Joab saw that the face of the battle was to him before and behind and he chose from all the best in Israel and arranged to meet Aram.”
17 tn Heb “people.”
18 tn Heb “he arranged.”
19 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
20 tn Heb “if Aram is stronger than me.”
21 tn Heb “if the sons of Ammon are stronger than you.”
22 tn Heb “and the
23 tn Heb “and the army which was with him.”
24 tn Heb “and Joab returned from against the sons of Ammon and entered.”
25 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
26 tn Heb “were gathered together.”
27 tn Heb “and Hadadezer sent and brought out Aram which is.”
28 tn Heb “from beyond the River.” The name “Euphrates” has been supplied in the translation for clarity.
29 tn Heb “was before them.”
30 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
31 tn Heb “horsemen” (so KJV, NASB, NCV, NRSV, NLT) but the Lucianic recension of the LXX reads “foot soldiers,” as does the parallel text in 1 Chr 19:18. Cf. NAB, NIV.
32 tn Heb “the servants of Hadadezer.”
33 tn Heb “and they served them.”
34 tn The Greek construction anticipates a negative reply (“No, we do not”) which is indicated in the translation by the ‘tag’ at the end, “do we?”
35 tn That is, “letter of recommendation.”
36 tn Or “making plain.”
37 tn Grk “cared for by us,” an expression that could refer either to the writing or the delivery of the letter (BDAG 229 s.v. διακονέω 1). Since the following phrase refers to the writing of the letter, and since the previous verse speaks of this “letter” being “written on our [Paul’s and his companions’] hearts” it is more probable that the phrase “cared for by us” refers to the delivery of the letter (in the person of Paul and his companions).
38 sn An allusion to Exod 24:12; 31:18; 34:1; Deut 9:10-11.
39 tn Or “competent.”
40 tn Or “competence.”
41 tn Or “competent.”
42 sn This new covenant is promised in Jer 31:31-34; 32:40.
43 tn Grk “on stones”; but since this is clearly an allusion to the tablets of the Decalogue (see 2 Cor 3:3) the word “tablets” was supplied in the translation to make the connection clear.
44 tn Grk “so that the sons of Israel.”
45 sn The glory of his face. When Moses came down from Mt. Sinai with the tablets of the Decalogue, the people were afraid to approach him because his face was so radiant (Exod 34:29-30).
46 tn The words “a glory” are not in the Greek text, but the reference to “glory” has been repeated from the previous clause for clarity.
47 tn Or “which was transitory.” Traditionally this phrase is translated as “which was fading away.” The verb καταργέω in the corpus Paulinum uniformly has the meaning “to render inoperative, ineffective”; the same nuance is appropriate here. The glory of Moses’ face was rendered ineffective by the veil Moses wore. For discussion of the meaning of this verb in this context, see S. J. Hafemann, Paul, Moses, and the History of Israel (WUNT 81), 301-13. A similar translation has been adopted in the two other occurrences of the verb in this paragraph in vv. 11 and 13.
48 tn Grk “how will not rather the ministry of the Spirit be with glory?”
49 tn Grk “the ministry of condemnation”; translated as an objective genitive, “the ministry that produced condemnation.”
50 tn Grk “the ministry of righteousness”; translated as an objective genitive, “the ministry that produces righteousness.”
51 tn Traditionally, “abound.”
52 tn Grk “in this case.”
53 tn The words “of what replaced it” are not in the Greek text, but have been supplied to clarify the meaning.
54 tn Or “what was fading away.” See note on “which was made ineffective” in v. 7.
55 tn Or “through” (διά, dia).
56 tn Or “what is permanent.”
57 tn Or “we employ great openness of speech.”
58 tn Grk “the sons of Israel.”
59 tn Or “from gazing intently.”
60 tn Or “end.” The word τέλος (telos) can mean both “a point of time marking the end of a duration, end, termination, cessation” and “the goal toward which a movement is being directed, end, goal, outcome” (see BDAG 998-999 s.v.). The translation accepts the interpretation that Moses covered the glory of his face with the veil to prevent Israel from being judged by the glory of God (see S. J. Hafemann, Paul, Moses, and the History of Israel [WUNT 81], 347-62); in this case the latter meaning for τέλος is more appropriate.
61 tn Or “was fading away”; Grk “on the result of what was made ineffective.” The referent (glory) has been specified in the translation for clarity. See note on “which was made ineffective” in v. 7.
62 tn Grk “their minds were hardened.”
63 tn Grk “the same veil remains at the reading of the old covenant”; the phrase “they hear” has been introduced (“when they hear the old covenant read”) to make the link with the “Israelites” (v. 13) whose minds were closed (v. 14a) more obvious to the reader.
64 tn Or “only in Christ is it eliminated.”
65 tn Grk “their heart.”
66 tn Or perhaps “when(ever) he turns,” referring to Moses.
67 sn An allusion to Exod 34:34. The entire verse may refer to Moses, viewing him as a type portraying the Jewish convert to Christianity in Paul’s day.
68 tn Grk “where the Spirit of the Lord is”; the word “present” is supplied to specify that the presence of the Lord’s Spirit is emphasized rather than the mere existence of the Lord’s Spirit.
69 tn Or “we all with unveiled faces beholding the glory of the Lord as in a mirror.”
70 tn Grk “from glory to glory.”
71 tn Grk “just as from.”
72 tn Grk “from the Lord, the Spirit”; the genitive πνεύματος (pneumato") has been translated as a genitive of apposition.
73 sn The verb occurs elsewhere in the OT only in Judg 14:12-19, where Samson supplies a riddle.
74 tn The parable assumes the defection of Zedekiah to Egypt and his rejection of Babylonian lordship.
75 sn The great eagle symbolizes Nebuchadnezzar (17:12).
76 tn Hebrew has two words for wings; it is unknown whether they are fully synonymous or whether one term distinguishes a particular part of the wing such as the wing coverts (nearest the shoulder), secondaries (mid-feathers of the wing) or primaries (last and longest section of the wing).
77 tn This term was used in 16:10, 13, and 18 of embroidered cloth.
78 sn In the parable Lebanon apparently refers to Jerusalem (17:12).
79 tn Heb “took of the seed of the land.” For the vine imagery, “seedling” is a better translation, though in its subsequent interpretation the “seed” refers to Zedekiah through its common application to offspring.
80 tn Heb “a field for seed.”
81 tn Heb “short of stature.”
82 tn That is, the eagle.
83 tn Or “him,” i.e., the eagle.
84 sn The phrase another great eagle refers to Pharaoh Hophra.
85 tn The Hebrew root occurs only here in the OT and appears to have the meaning of “strip off.” In application to fruit the meaning may be “cause to rot.”
86 tn Heb “all the טַרְפֵּי (tarpey) of branches.” The word טַרְפֵּי occurs only here in the Bible; its precise meaning is uncertain.
87 tn Or “there will be no strong arm or large army when it is pulled up by the roots.”
88 tn The words “of Israel” are not in the Hebrew text, but are supplied in the translation as a clarification of the referent.
sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).
89 sn The narrative description of this interpretation of the riddle is given in 2 Kgs 24:11-15.
90 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
91 tn Or “descendants”; Heb “seed” (cf. v. 5).
92 tn Heb “caused him to enter into an oath.”
93 tn Heb “he”; the referent (the member of the royal family, v. 13) has been specified in the translation for clarity.
94 tn Heb “him”; the referent (the king of Babylon) has been specified in the translation for clarity.
95 tn Heb “place.”
96 tn Heb “deal with” or “work with.”
97 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something.
98 sn Heb “hand.” “Giving one’s hand” is a gesture of promise (2 Kgs 10:15).
99 tn Heb “place it on his head.”
100 tc Some manuscripts and versions read “choice men,” while most manuscripts read “fugitives”; the difference arises from the reversal, or metathesis, of two letters, מִבְרָחָיו (mivrakhyv) for מִבְחָריו (mivkharyv).
101 tn Heb “fall.”
102 sn The language is analogous to messianic imagery in Isa 11:1; Zech 3:8; 6:4 although the technical terminology is not the same.
103 tc The LXX lacks “and plant it.”
104 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.
105 tn The Hebrew expression means “lily of the testimony.” It may refer to a particular music style or to a tune title.
106 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.”
107 tn Heb “to teach.”
108 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.
109 tn Heb “12,000 of Edom.” Perhaps one should read אֲרַם (’aram, “Aram”) here rather than אֱדוֹם (’edom, “Edom”).
110 sn The heading apparently refers to the military campaign recorded in 2 Sam 10 and 1 Chr 19.
111 sn You have rejected us. See Pss 43:2; 44:9, 23.
112 tn Heb “you broke out upon us, you were angry.”
113 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
114 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.
115 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.
116 tn Heb “you have caused your people to see [what is] hard.”
117 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.
118 tn Heb “those who fear you.”
119 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.”
120 tn Heb “right hand.”
121 tn The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”
122 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.”
123 tn Heb “in his holy place.”
124 sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.
125 sn Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
126 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.
127 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.
128 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.
129 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.
130 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.
131 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).
132 tn Heb “and futile [is] the deliverance of man.”
133 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).
134 sn Trample down. On this expression see Ps 44:5.
135 sn Psalm 61. The psalmist cries out for help and expresses his confidence that God will protect him.
136 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).
137 tn Heb “while my heart faints.”
138 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
139 tn Heb “on to a rocky summit [that] is higher than I.”
140 tn Or “for.”
141 tn Or “have been.”
142 tn Heb “a strong tower from the face of an enemy.”
143 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).
144 sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.
145 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).
146 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.
147 tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.
148 tn Heb “loyal love and faithfulness appoint, let them protect him.”
149 tn Or “forever.”
150 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.
