2 Samuel 17:1-29 
Context17:1 Ahithophel said to Absalom, “Let me pick out twelve thousand men. Then I will go and pursue David this very night. 17:2 When I catch up with 1 him he will be exhausted and worn out. 2 I will rout him, and the entire army that is with him will flee. I will kill only the king 17:3 and will bring the entire army back to you. In exchange for the life of the man you are seeking, you will get back everyone. 3 The entire army will return unharmed.” 4
17:4 This seemed like a good idea to Absalom and to all the leaders 5 of Israel. 17:5 But Absalom said, “Call for 6 Hushai the Arkite, and let’s hear what he has to say.” 7 17:6 So Hushai came to Absalom. Absalom said to him, “Here is what Ahithophel has advised. Should we follow his advice? If not, what would you recommend?”
17:7 Hushai replied to Absalom, “Ahithophel’s advice is not sound this time.” 8 17:8 Hushai went on to say, “You know your father and his men – they are soldiers and are as dangerous as a bear out in the wild that has been robbed of her cubs. 9 Your father is an experienced soldier; he will not stay overnight with the army. 17:9 At this very moment he is hiding out in one of the caves or in some other similar place. If it should turn out that he attacks our troops first, 10 whoever hears about it will say, ‘Absalom’s army has been slaughtered!’ 17:10 If that happens even the bravest soldier – one who is lion-hearted – will virtually melt away. For all Israel knows that your father is a warrior and that those who are with him are brave. 17:11 My advice therefore is this: Let all Israel from Dan to Beer Sheba – in number like the sand by the sea! – be mustered to you, and you lead them personally into battle. 17:12 We will come against him wherever he happens to be found. We will descend on him like the dew falls on the ground. Neither he nor any of the men who are with him will be spared alive – not one of them! 17:13 If he regroups in a city, all Israel will take up ropes to that city and drag it down to the valley, so that not a single pebble will be left there!”
17:14 Then Absalom and all the men of Israel said, “The advice of Hushai the Arkite sounds better than the advice of Ahithophel.” Now the Lord had decided 11 to frustrate the sound advice of Ahithophel, so that the Lord could bring disaster on Absalom.
17:15 Then Hushai reported to Zadok and Abiathar the priests, “Here is what Ahithophel has advised Absalom and the leaders 12 of Israel to do, and here is what I have advised. 17:16 Now send word quickly to David and warn him, 13 “Don’t spend the night at the fords of the desert 14 tonight. Instead, be sure you cross over, 15 or else the king and everyone who is with him may be overwhelmed.” 16
17:17 Now Jonathan and Ahimaaz were staying in En Rogel. A female servant would go and inform them, and they would then go and inform King David. It was not advisable for them to be seen going into the city. 17:18 But a young man saw them on one occasion and informed Absalom. So the two of them quickly departed and went to the house of a man in Bahurim. There was a well in his courtyard, and they got down in it. 17:19 His wife then took the covering and spread it over the top of the well and scattered some grain over it. No one was aware of what she had done.
17:20 When the servants of Absalom approached the woman at her home, they asked, “Where are Ahimaaz and Jonathan?” The woman replied to them, “They crossed over the stream.” Absalom’s men 17 searched but did not find them, so they returned to Jerusalem. 18
17:21 After the men had left, Ahimaaz and Jonathan 19 climbed out of the well. Then they left and informed King David. They advised David, “Get up and cross the stream 20 quickly, for Ahithophel has devised a plan to catch you.” 21 17:22 So David and all the people who were with him got up and crossed the Jordan River. 22 By dawn there was not one person left who had not crossed the Jordan.
17:23 When Ahithophel realized that his advice had not been followed, he saddled his donkey and returned to his house in his hometown. After setting his household in order, he hanged himself. So he died and was buried in the grave 23 of his father.
17:24 Meanwhile David had gone to Mahanaim, while Absalom and all the men of Israel had crossed the Jordan River. 17:25 Absalom had made Amasa general in command of the army in place of Joab. (Now Amasa was the son of an Israelite man named Jether, who had married 24 Abigail the daughter of Nahash and sister of Zeruiah, Joab’s mother.) 17:26 The army of Israel 25 and Absalom camped in the land of Gilead.
17:27 When David came to Mahanaim, Shobi the son of Nahash from Rabbah of the Ammonites, Makir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim 17:28 brought bedding, basins, and pottery utensils. They also brought food for David and all who were with him, including wheat, barley, flour, roasted grain, beans, lentils, 26 17:29 honey, curds, flocks, and cheese. 27 For they said, “The people are no doubt hungry, tired, and thirsty there in the desert.” 28
2 Corinthians 10:1-18
Context10:1 Now I, Paul, appeal to you 29 personally 30 by the meekness and gentleness 31 of Christ (I who am meek 32 when present among 33 you, but am full of courage 34 toward you when away!) – 10:2 now I ask that when I am present I may not have to be bold with the confidence that (I expect) I will dare to use against some who consider us to be behaving 35 according to human standards. 36 10:3 For though we live 37 as human beings, 38 we do not wage war according to human standards, 39 10:4 for the weapons of our warfare are not human weapons, 40 but are made powerful by God 41 for tearing down strongholds. 42 We tear down arguments 43 10:5 and every arrogant obstacle 44 that is raised up against the knowledge of God, and we take every thought captive to make it obey 45 Christ. 10:6 We are also ready to punish every act of disobedience, 46 whenever your obedience is complete. 10:7 You are looking at outward appearances. 47 If anyone is confident that he belongs to Christ, he should reflect on this again: Just as he himself belongs to Christ, so too do we. 10:8 For if I boast somewhat more about our authority that the Lord gave us 48 for building you up and not for tearing you down, I will not be ashamed of doing so. 49 10:9 I do not want to seem as though I am trying to terrify you with my letters, 10:10 because some say, “His letters are weighty and forceful, but his physical presence is weak 50 and his speech is of no account.” 51 10:11 Let such a person consider this: What we say 52 by letters when we are absent, we also are in actions when we are present.
10:12 For we would not dare to classify or compare ourselves with some of those who recommend themselves. But when they measure themselves by themselves and compare themselves with themselves, they are without understanding. 53 10:13 But we will not boast beyond certain limits, 54 but will confine our boasting 55 according to the limits of the work to which God has appointed us, 56 that reaches even as far as you. 10:14 For we were not overextending ourselves, as though we did not reach as far as you, because we were the first to reach as far as you with the gospel about Christ. 57 10:15 Nor do we boast beyond certain limits 58 in the work 59 done by others, but we hope 60 that as your faith continues to grow, our work may be greatly expanded 61 among you according to our limits, 62 10:16 so that we may preach the gospel in the regions that lie beyond you, and not boast of work already done in another person’s area. 10:17 But the one who boasts must boast in the Lord. 63 10:18 For it is not the person who commends himself who is approved, but the person the Lord commends.
Ezekiel 24:1-27
Context24:1 The word of the Lord came to me in the ninth year, in the tenth month, on the tenth day of the month 64 : 24:2 “Son of man, write down the name of this day, this very day. The king of Babylon has laid siege 65 to Jerusalem 66 this very day. 24:3 Recite a proverb to this rebellious house 67 and say to them, ‘This is what the sovereign Lord says:
“‘Set on the pot, 68 set it on,
pour water in it too;
24:4 add the pieces of meat to it,
every good piece,
the thigh and the shoulder;
fill it with choice bones.
24:5 Take the choice bone of the flock,
heap up bones under it;
boil rapidly,
and boil its bones in it.
24:6 “‘Therefore this is what the sovereign Lord says:
Woe to the city of bloodshed,
the pot whose rot 69 is in it,
whose rot has not been removed 70 from it!
Empty it piece by piece.
No lot has fallen on it. 71
24:7 For her blood was in it;
she poured it on an exposed rock;
she did not pour it on the ground to cover it up with dust.
24:8 To arouse anger, to take vengeance,
I have placed her blood on an exposed rock so that it cannot be covered up.
24:9 “‘Therefore this is what the sovereign Lord says:
Woe to the city of bloodshed!
I will also make the pile high.
24:10 Pile up the bones, kindle the fire;
cook the meat well, mix in the spices,
let the bones be charred.
24:11 Set the empty pot on the coals, 72
until it becomes hot and its copper glows,
until its uncleanness melts within it and its rot 73 is consumed.
24:12 It has tried my patience; 74
yet its thick rot is not removed 75 from it.
Subject its rot to the fire! 76
24:13 You mix uncleanness with obscene conduct. 77
I tried to cleanse you, 78 but you are not clean.
You will not be cleansed from your uncleanness 79
until I have exhausted my anger on you.
24:14 “‘I the Lord have spoken; judgment 80 is coming and I will act! I will not relent, or show pity, or be sorry! 81 I will judge you 82 according to your conduct 83 and your deeds, declares the sovereign Lord.’”
24:15 The word of Lord came to me: 24:16 “Son of man, realize that I am about to take the delight of your eyes away from you with a jolt, 84 but you must not mourn or weep or shed tears. 24:17 Groan in silence for the dead, 85 but do not perform mourning rites. 86 Bind on your turban 87 and put your sandals on your feet. Do not cover your lip 88 and do not eat food brought by others.” 89
24:18 So I spoke to the people in the morning, and my wife died in the evening. In the morning 90 I acted just as I was commanded. 24:19 Then the people said to me, “Will you not tell us what these things you are doing mean for us?”
24:20 So I said to them: “The word of the Lord came to me: 24:21 Say to the house of Israel, ‘This is what the sovereign Lord says: Realize I am about to desecrate my sanctuary – the source of your confident pride, 91 the object in which your eyes delight, 92 and your life’s passion. 93 Your very own sons and daughters whom you have left behind will die 94 by the sword. 24:22 Then you will do as I have done: You will not cover your lip or eat food brought by others. 95 24:23 Your turbans will be on your heads and your sandals on your feet; you will not mourn or weep, but you will rot 96 for your iniquities 97 and groan among yourselves. 24:24 Ezekiel will be an object lesson for you; you will do all that he has done. When it happens, then you will know that I am the sovereign Lord.’
24:25 “And you, son of man, this is what will happen on the day I take 98 from them their stronghold – their beautiful source of joy, the object in which their eyes delight, and the main concern of their lives, 99 as well as their sons and daughters: 100 24:26 On that day a fugitive will come to you to report the news. 101 24:27 On that day you will be able to speak again; 102 you will talk with the fugitive and be silent no longer. You will be an object lesson for them, and they will know that I am the Lord.”
Psalms 72:1-20
ContextFor 104 Solomon.
72:1 O God, grant the king the ability to make just decisions! 105
Grant the king’s son 106 the ability to make fair decisions! 107
72:2 Then he will judge 108 your people fairly,
and your oppressed ones 109 equitably.
72:3 The mountains will bring news of peace to the people,
and the hills will announce justice. 110
72:4 He will defend 111 the oppressed among the people;
he will deliver 112 the children 113 of the poor
and crush the oppressor.
72:5 People will fear 114 you 115 as long as the sun and moon remain in the sky,
for generation after generation. 116
72:6 He 117 will descend like rain on the mown grass, 118
like showers that drench 119 the earth. 120
72:7 During his days the godly will flourish; 121
peace will prevail as long as the moon remains in the sky. 122
72:8 May he rule 123 from sea to sea, 124
and from the Euphrates River 125 to the ends of the earth!
72:9 Before him the coastlands 126 will bow down,
and his enemies will lick the dust. 127
72:10 The kings of Tarshish 128 and the coastlands will offer gifts;
the kings of Sheba 129 and Seba 130 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 131 when they cry out for help,
and the oppressed 132 who have no defender.
72:13 He will take pity 133 on the poor and needy;
the lives of the needy he will save.
72:14 From harm and violence he will defend them; 134
he will value their lives. 135
72:15 May he live! 136 May they offer him gold from Sheba! 137
May they continually pray for him!
May they pronounce blessings on him all day long! 138
72:16 May there be 139 an abundance 140 of grain in the earth;
on the tops 141 of the mountains may it 142 sway! 143
May its 144 fruit trees 145 flourish 146 like the forests of Lebanon! 147
May its crops 148 be as abundant 149 as the grass of the earth! 150
72:17 May his fame endure! 151
May his dynasty last as long as the sun remains in the sky! 152
May they use his name when they formulate their blessings! 153
May all nations consider him to be favored by God! 154
72:18 The Lord God, the God of Israel, deserves praise! 155
He alone accomplishes amazing things! 156
72:19 His glorious name deserves praise 157 forevermore!
May his majestic splendor 158 fill the whole earth!
We agree! We agree! 159
72:20 This collection of the prayers of David son of Jesse ends here. 160
1 tn Heb “and I will come upon him.”
2 tn Heb “exhausted and slack of hands.”
3 tc Heb “like the returning of all, the man whom you are seeking.” The LXX reads differently: “And I will return all the people to you the way a bride returns to her husband, except for the life of the one man whom you are seeking.” The other early versions also struggled with this verse. Modern translations are divided as well: the NAB, NRSV, REB, and NLT follow the LXX, while the NASB and NIV follow the Hebrew text.
4 tn Heb “all of the people will be safe.”
5 tn Heb “elders.”
6 tc In the MT the verb is singular, but in the LXX, the Syriac Peshitta, and Vulgate it is plural.
7 tn Heb “what is in his mouth.”
8 tn Heb “Not good is the advice which Ahithophel has advised at this time.”
9 tc The LXX (with the exception of the recensions of Origen and Lucian) repeats the description as follows: “Just as a female bear bereft of cubs in a field.”
10 tn Heb “that he falls on them [i.e., Absalom’s troops] at the first [encounter]; or “that some of them [i.e., Absalom’s troops] fall at the first [encounter].”
11 tn Heb “commanded.”
12 tn Heb “elders.”
13 tn Heb “send quickly and tell David saying.”
14 tn Or “wilderness” (so KJV, NASB, NRSV, TEV).
15 tn That is, “cross over the Jordan River.”
16 tn Heb “swallowed up.”
17 tn Heb “they”; the referents (Absalom’s men) have been specified in the translation for clarity.
18 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
19 tn Heb “they”; the referents (Ahimaaz and Jonathan) have been specified in the translation for clarity.
20 tn Heb “the water.”
21 tn Heb “for thus Ahithophel has devised against you.” The expression “thus” is narrative shorthand, referring to the plan outlined by Ahithophel (see vv. 1-3). The men would surely have outlined the plan in as much detail as they had been given by the messenger.
22 tn The word “River” is not in the Hebrew text here or in v. 24, but has been supplied in the translation for clarity.
23 tc The Greek recensions of Origen and Lucian have here “house” for “grave.”
24 tn Heb “come to.”
25 tn Heb “and Israel.”
26 tc The MT adds “roasted grain” וְקָלִי (vÿqali) at the end of v. 28, apparently accidentally repeating the word from its earlier occurrence in this verse. With the LXX, the Syriac Peshitta, and an Old Latin
27 tn Heb “cheese of the herd,” probably referring to cheese from cow’s milk (rather than goat’s milk).
28 tn Or “wilderness” (so KJV, NASB, NRSV, TEV, NLT).
29 tn The Greek pronoun (“you”) is plural.
30 tn The word “personally” is supplied to reflect the force of the Greek intensive pronoun αὐτός (autos) at the beginning of the verse.
31 tn Or “leniency and clemency.” D. Walker, “Paul’s Offer of Leniency of Christ (2 Corinthians 10:1): Populist Ideology and Rhetoric in a Pauline Letter Fragment (2 Cor 10:1-13:10)” (Ph.D. diss., University of Chicago, 1998), argues for this alternative translation for three main reasons: (1) When the two Greek nouns πραΰτης and ἐπιείκεια (prauth" and ejpieikeia) are used together, 90% of the time the nuance is “leniency and clemency.” (2) “Leniency and clemency” has a military connotation, which is precisely what appears in the following verses. (3) 2 Cor 10-13 speaks of Paul’s sparing use of his authority, which points to the nuance of “leniency and clemency.”
32 tn Or “who lack confidence.”
33 tn Or “when face to face with.”
34 tn Or “but bold.”
35 tn Grk “consider us as walking.”
36 tn Grk “according to the flesh.”
37 tn Grk “we walk.”
38 tn Grk “in the flesh.”
39 tn Grk “according to the flesh.”
40 tn Grk “are not fleshly [weapons].” The repetition of the word “warfare” does not occur in the Greek text, but is supplied for clarity.
41 tn Or “but (are) divinely powerful,” “but they have divine power,” or “but are powerful for God’s [service]”; Grk “but are powerful to God.”
42 sn Ultimately Paul is referring here to the false arguments of his opponents, calling them figuratively “strongholds.” This Greek word (ὀχύρωμα, ocurwma) is used only here in the NT.
43 tn Or “speculations.”
44 tn The phrase “every arrogant obstacle” could be translated simply “all arrogance” (so L&N 88.207).
45 tn Grk “to the obedience of Christ”; but since Χριστοῦ (Cristou) is clearly an objective genitive here, it is better to translate “to make it obey Christ.”
46 tn Or “punish all disobedience.”
47 tn The phrase is close to a recognized idiom for judging based on outward appearances (L&N 30.120). Some translators see a distinction, however, and translate 2 Cor 10:7a as “Look at what is in front of your eyes,” that is, the obvious facts of the case (so NRSV).
48 tn The word “us” is not in the Greek text but is supplied. Indirect objects in Greek were often omitted when clear from the context, and must be supplied for the modern English reader.
49 tn Grk “I will not be put to shame,” “I will not be ashamed.” The words “of doing so” are supplied to clarify for the reader that Paul will not be ashamed of boasting somewhat more about the authority the Lord gave him (beginning of v. 8).
50 tn Or “unimpressive.”
51 tn Or “is contemptible”; Grk “is despised.”
52 tn Grk “what we are in word.”
53 tn Or “they are unintelligent.”
54 tn Or “boast excessively.” The phrase εἰς τὰ ἄμετρα (ei" ta ametra) is an idiom; literally it means “into that which is not measured,” that is, a point on a scale that goes beyond what might be expected (L&N 78.27).
55 tn The words “will confine our boasting” are not in the Greek text, but the reference to boasting must be repeated from the previous clause to clarify for the modern reader what is being limited.
56 tn Grk “according to the measure of the rule which God has apportioned to us as a measure”; for the translation used in the text see L&N 37.100.
57 tn Grk “with the gospel of Christ,” but since Χριστοῦ (Cristou) is clearly an objective genitive here, it is better to translate “with the gospel about Christ.”
58 tn Or “boast excessively.” The phrase εἰς τὰ ἄμετρα (ei" ta ametra) is an idiom; literally it means “into that which is not measured,” that is, a point on a scale that goes beyond what might be expected (L&N 78.27).
59 tn Or “in the labors.”
60 tn Grk “but we have the hope.”
61 tn Or “greatly enlarged.”
62 tn That is, Paul’s work might be greatly expanded within the area of activity assigned to him by God.
63 tn The traditional translation (“let the one who boasts boast in the Lord”) can be understood as merely permissive by the English reader, but the Greek verb καυχάσθω (kaucasqw) is a third person imperative.
sn A quotation from Jer 9:24 (also quoted in 1 Cor 1:31).
64 tn The date of this oracle was January 15, 588
65 tn Heb “lean on, put pressure on.”
66 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
67 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).
68 sn See Ezek 11:3-12.
69 tn Or “rust.”
70 tn Heb “has not gone out.”
71 tn Here “lot” may refer to the decision made by casting lots; it is not chosen at all.
72 tn Heb “set it upon its coals, empty.”
73 tn Or “rust” (so also in v. 12).
74 tn Heb “(with) toil she has wearied.” The meaning of the statement is unclear in the Hebrew text; some follow the LXX and delete it. The first word in the statement (rendered “toil” in the literal translation above) occurs only here in the OT, and the verb “she has wearied” lacks a stated object. Elsewhere the Hiphil of the verb refers to wearying someone or trying someone’s patience. The feminine subject is apparently the symbolic pot.
75 tn Heb “does not go out.”
76 tn Heb “in fire its rust.” The meaning of the expression is unclear. The translation understands the statement as a command to burn the rust away. See D. I. Block, Ezekiel (NICOT), 1:768.
77 tn Heb “in your uncleanness (is) obscene conduct.”
78 tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.
79 tn The Hebrew text adds the word “again.”
80 tn Heb “it”; the referent has been specified in the translation for clarity.
81 tn Or perhaps, “change my mind.”
82 tc Some medieval Hebrew
83 tn Heb “ways.”
84 tn Heb “a strike.”
85 tn Or “Groan silently. As to the dead….” Cf. M. Greenberg’s suggestion that דֹּם מֵתִים (dom metim) be taken together and דֹּם be derived from ָדּמַם (damam, “to moan, murmur”). See M. Greenberg, Ezekiel (AB), 2:508.
86 tn Heb “(For) the dead mourning you shall not conduct.” In the Hebrew text the word translated “dead” is plural, indicating that mourning rites are in view. Such rites would involve outward demonstrations of one’s sorrow, including wailing and weeping.
87 sn The turban would normally be removed for mourning (Josh 7:6; 1 Sam 4:12).
88 sn Mourning rites included covering the lower part of the face. See Lev 13:45.
89 tn Heb “the bread of men.” The translation follows the suggestion accepted by M. Greenberg (Ezekiel [AB], 2:509) that this refers to a meal brought by comforters to the one mourning. Some repoint the consonantal text to read “the bread of despair” (see L. C. Allen, Ezekiel [WBC], 2:56), while others, with support from the Targum and Vulgate, emend the consonantal text to read “the bread of mourners” (see D. I. Block, Ezekiel [NICOT], 1:784).
90 tn This may refer to the following morning. For a discussion of various interpretive options in understanding the chronology reflected in verse 18, see D. I. Block, Ezekiel (NICOT), 1:790.
91 tn Heb “the pride of your strength” means “your strong pride.”
92 sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”) so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.
93 tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.”
94 tn Heb “fall.”
96 tn The same verb appears in 4:17 and 33:10.
97 tn Or “in your punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18:17, 18, 19, 20; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.
98 tn Heb “(Will) it not (be) in the day I take?”
99 tn Heb “the uplifting of their soul.” According to BDB 672 s.v. מַשָּׂא 2, the term “uplifting” refers to “that to which they lift up their soul, their heart’s desire.” However, this text is the only one listed for this use. It seems more likely that the term has its well-attested nuance of “burden, load,” here and refers to that which weighs them down emotionally and is a constant source of concern or worry.
100 tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse 21. The children constitute a separate category.
101 tn Heb “to make the ears hear.”
102 tn Heb “your mouth will open.”
103 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.
104 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.
105 tn Heb “O God, your judgments to [the] king give.”
106 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.
107 tn Heb “and your justice to [the] son of [the] king.”
108 tn The prefixed verbal form appears to be an imperfect, not a jussive.
109 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
110 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.
111 tn Heb “judge [for].”
112 tn The prefixed verbal form appears to be an imperfect, not a jussive.
113 tn Heb “sons.”
114 tn In this context “fear” probably means “to demonstrate respect for the
115 tn God is the addressee (see vv. 1-2).
116 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.
117 tn That is, the king (see vv. 2, 4).
118 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.
119 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.
120 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
121 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
122 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
123 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
124 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.
125 tn Heb “the river,” a reference to the Euphrates.
126 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
127 sn As they bow down before him, it will appear that his enemies are licking the dust.
128 sn Tarshish was a distant western port, the precise location of which is uncertain.
129 sn Sheba was located in Arabia.
130 sn Seba was located in Africa.
131 tn The singular is representative. The typical needy individual here represents the entire group.
132 tn The singular is representative. The typical oppressed individual here represents the entire group.
133 tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).
134 tn Or “redeem their lives.” The verb “redeem” casts the
135 tn Heb “their blood will be precious in his eyes.”
136 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).
137 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.
138 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.
139 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
140 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”).
141 tn Heb “top” (singular).
142 tn That is, the grain.
143 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.
144 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 (ro’sh, “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).
145 tn Heb “fruit.”
146 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 (va’amir, “and [its] crops”).
147 tn Heb “like Lebanon.”
148 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (’amir, “crops”).
149 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.
150 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.
151 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
152 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.
153 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
154 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
155 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
156 tn Heb “[the] one who does amazing things by himself.”
157 tn Heb “[be] blessed.”
158 tn Or “glory.”
159 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
160 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).
