2 Samuel 24:1-25 
Context24:1 The Lord’s anger again raged against Israel, and he incited David against them, saying, “Go count Israel and Judah.” 1 24:2 The king told Joab, the general in command of his army, “Go through all the tribes of Israel from Dan to Beer Sheba and muster the army, so I may know the size of the army.”
24:3 Joab replied to the king, “May the Lord your God make the army a hundred times larger right before the eyes of my lord the king! But why does my master the king want to do this?”
24:4 But the king’s edict stood, despite the objections of 2 Joab and the leaders of the army. So Joab and the leaders of the army left the king’s presence in order to muster the Israelite army.
24:5 They crossed the Jordan and camped at Aroer, on the south side of the city, at 3 the wadi of Gad, near Jazer. 24:6 Then they went on to Gilead and to the region of Tahtim Hodshi, coming to Dan Jaan and on around to Sidon. 4 24:7 Then they went to the fortress of Tyre 5 and all the cities of the Hivites and the Canaanites. Then they went on to the Negev of Judah, to Beer Sheba. 24:8 They went through all the land and after nine months and twenty days came back to Jerusalem. 6
24:9 Joab reported the number of warriors 7 to the king. In Israel there were 800,000 sword-wielding warriors, and in Judah there were 500,000 soldiers.
24:10 David felt guilty 8 after he had numbered the army. David said to the Lord, “I have sinned greatly by doing this! Now, O Lord, please remove the guilt of your servant, for I have acted very foolishly.”
24:11 When David got up the next morning, the Lord had already spoken 9 to Gad the prophet, David’s seer: 24:12 “Go, tell David, ‘This is what the Lord says: I am offering you three forms of judgment. Pick one of them and I will carry it out against you.’”
24:13 Gad went to David and told him, “Shall seven 10 years of famine come upon your land? Or shall you flee for three months from your enemy with him in hot pursuit? Or shall there be three days of plague in your land? Now decide 11 what I should tell the one who sent me.” 24:14 David said to Gad, “I am very upset! I prefer that we be attacked by the Lord, for his mercy is great; I do not want to be attacked by men!” 12
24:15 So the Lord sent a plague through Israel from the morning until the completion of the appointed time. Seventy thousand men died from Dan to Beer Sheba. 24:16 When the angel 13 extended his hand to destroy Jerusalem, the Lord relented from his judgment. 14 He told the angel who was killing the people, “That’s enough! Stop now!” 15 (Now the Lord’s angel was near the threshing floor of Araunah the Jebusite.)
24:17 When he saw the angel who was destroying the people, David said to the Lord, “Look, it is I who have sinned and done this evil thing! As for these sheep – what have they done? Attack me and my family.” 16
24:18 So Gad went to David that day and told him, “Go up and build an altar for the Lord on the threshing floor of Araunah the Jebusite.” 24:19 So David went up as Gad instructed him to do, according to the Lord’s instructions.
24:20 When Araunah looked out and saw the king and his servants approaching him, he 17 went out and bowed to the king with his face 18 to the ground. 24:21 Araunah said, “Why has my lord the king come to his servant?” David replied, “To buy from you the threshing floor so I can build an altar for the Lord, so that the plague may be removed from the people.” 24:22 Araunah told David, “My lord the king may take whatever he wishes 19 and offer it. Look! Here are oxen for burnt offerings, and threshing sledges 20 and harnesses 21 for wood. 24:23 I, the servant of my lord 22 the king, give it all to the king!” Araunah also told the king, “May the Lord your God show you favor!” 24:24 But the king said to Araunah, “No, I insist on buying it from you! I will not offer to the Lord my God burnt sacrifices that cost me nothing.”
So David bought the threshing floor and the oxen for fifty pieces of silver. 23 24:25 Then David built an altar for the Lord there and offered burnt sacrifices and peace offerings. And the Lord accepted prayers for the land, and the plague was removed from Israel.
Galatians 4:1-31
Context4:1 Now I mean that the heir, as long as he is a minor, 24 is no different from a slave, though he is the owner 25 of everything. 4:2 But he is under guardians 26 and managers until the date set by his 27 father. 4:3 So also we, when we were minors, 28 were enslaved under the basic forces 29 of the world. 4:4 But when the appropriate time 30 had come, God sent out his Son, born of a woman, born under the law, 4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. 31 4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls 32 “Abba! 33 Father!” 4:7 So you are no longer a slave but a son, and if you are 34 a son, then you are also an heir through God. 35
4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. 36 4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless 37 basic forces? 38 Do you want to be enslaved to them all over again? 39 4:10 You are observing religious 40 days and months and seasons and years. 4:11 I fear for you that my work for you may have been in vain. 4:12 I beg you, brothers and sisters, 41 become like me, because I have become like you. You have done me no wrong!
4:13 But you know it was because of a physical illness that I first proclaimed the gospel to you, 4:14 and though my physical condition put you to the test, you did not despise or reject me. 42 Instead, you welcomed me as though I were an angel of God, 43 as though I were Christ Jesus himself! 44 4:15 Where then is your sense of happiness 45 now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me! 4:16 So then, have I become your enemy by telling you the truth? 46
4:17 They court you eagerly, 47 but for no good purpose; 48 they want to exclude you, so that you would seek them eagerly. 49 4:18 However, it is good 50 to be sought eagerly 51 for a good purpose 52 at all times, and not only when I am present with you. 4:19 My children – I am again undergoing birth pains until Christ is formed in you! 53 4:20 I wish I could be with you now and change my tone of voice, 54 because I am perplexed about you.
4:21 Tell me, you who want to be under the law, do you not understand the law? 55 4:22 For it is written that Abraham had two sons, one by the 56 slave woman and the other by the free woman. 4:23 But one, the son by the slave woman, was born by natural descent, 57 while the other, the son by the free woman, was born through the promise. 4:24 These things may be treated as an allegory, 58 for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar. 4:25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 4:26 But the Jerusalem above is free, 59 and she is our mother. 4:27 For it is written:
“Rejoice, O barren woman who does not bear children; 60
break forth and shout, you who have no birth pains,
because the children of the desolate woman are more numerous
than those of the woman who has a husband.” 61
4:28 But you, 62 brothers and sisters, 63 are children of the promise like Isaac. 4:29 But just as at that time the one born by natural descent 64 persecuted the one born according to the Spirit, 65 so it is now. 4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” 66 of the free woman. 4:31 Therefore, brothers and sisters, 67 we are not children of the slave woman but of the free woman.
Ezekiel 31:1-18
Context31:1 In the eleventh year, in the third month, on the first day of the month, 68 the word of the Lord came to me: 31:2 “Son of man, say to Pharaoh king of Egypt and his hordes:
“‘Who are you like in your greatness?
31:3 Consider Assyria, 69 a cedar in Lebanon, 70
with beautiful branches, like a forest giving shade,
and extremely tall;
its top reached into the clouds.
31:4 The water made it grow;
underground springs made it grow tall.
Rivers flowed all around the place it was planted,
while smaller channels watered all the trees of the field. 71
31:5 Therefore it grew taller than all the trees of the field;
its boughs grew large and its branches grew long,
because of the plentiful water in its shoots. 72
31:6 All the birds of the sky nested in its boughs;
under its branches all the beasts of the field gave birth,
in its shade all the great 73 nations lived.
31:7 It was beautiful in its loftiness, in the length of its branches;
for its roots went down deep to plentiful waters.
31:8 The cedars in the garden of God could not eclipse it,
nor could the fir trees 74 match its boughs;
the plane trees were as nothing compared to its branches;
no tree in the garden of God could rival its beauty.
31:9 I made it beautiful with its many branches;
all the trees of Eden, in the garden of God, envied it.
31:10 “‘Therefore this is what the sovereign Lord says: Because it was tall in stature, and its top reached into the clouds, and it was proud of its height, 31:11 I gave it over to the leader of the nations. He has judged it thoroughly, 75 as its sinfulness deserves. I have thrown it out. 31:12 Foreigners from the most terrifying nations have cut it down and left it to lie there on the mountains. In all the valleys its branches have fallen, and its boughs lie broken in the ravines of the land. All the peoples of the land 76 have departed 77 from its shade and left it. 31:13 On its ruins all the birds of the sky will live, and all the wild animals 78 will walk 79 on its branches. 31:14 For this reason no watered trees will grow so tall; their tops will not reach into the clouds, nor will the well-watered ones grow that high. 80 For all of them have been appointed to die in the lower parts of the earth; 81 they will be among mere mortals, 82 with those who descend to the pit.
31:15 “‘This is what the sovereign Lord says: On the day it 83 went down to Sheol I caused observers to lament. 84 I covered it with the deep and held back its rivers; its plentiful water was restrained. I clothed Lebanon in black for it, and all the trees of the field wilted because of it. 31:16 I made the nations shake at the sound of its fall, when I threw it down to Sheol, along with those who descend to the pit. 85 Then all the trees of Eden, the choicest and the best of Lebanon, all that were well-watered, were comforted in the earth below. 31:17 Those who lived in its shade, its allies 86 among the nations, also went down with it to Sheol, to those killed by the sword. 31:18 Which of the trees of Eden was like you in majesty and loftiness? You will be brought down with the trees of Eden to the lower parts of the earth; you will lie among the uncircumcised, with those killed by the sword! This is what will happen to Pharaoh and all his hordes, declares the sovereign Lord.’”
Psalms 79:1-13
ContextA psalm of Asaph.
79:1 O God, foreigners 88 have invaded your chosen land; 89
they have polluted your holy temple
and turned Jerusalem 90 into a heap of ruins.
79:2 They have given the corpses of your servants
to the birds of the sky; 91
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. 92
79:4 We have become an object of disdain to our neighbors;
those who live on our borders taunt and insult us. 93
79:5 How long will this go on, O Lord? 94
Will you stay angry forever?
How long will your rage 95 burn like fire?
79:6 Pour out your anger on the nations that do not acknowledge you, 96
on the kingdoms that do not pray to you! 97
79:7 For they have devoured Jacob
and destroyed his home.
79:8 Do not hold us accountable for the sins of earlier generations! 98
Quickly send your compassion our way, 99
for we are in serious trouble! 100
79:9 Help us, O God, our deliverer!
For the sake of your glorious reputation, 101 rescue us!
Forgive our sins for the sake of your reputation! 102
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! 103
79:11 Listen to the painful cries of the prisoners! 104
Use your great strength to set free those condemned to die! 105
79:12 Pay back our neighbors in full! 106
May they be insulted the same way they insulted you, O Lord! 107
79:13 Then we, your people, the sheep of your pasture,
will continually thank you. 108
We will tell coming generations of your praiseworthy acts. 109
1 sn The parallel text in 1 Chr 21:1 says, “An adversary opposed Israel, inciting David to count how many warriors Israel had.” The Samuel version gives an underlying theological perspective, while the Chronicler simply describes what happened from a human perspective. The adversary in 1 Chr 21:1 is likely a human enemy, probably a nearby nation whose hostility against Israel pressured David into numbering the people so he could assess his military strength. See the note at 1 Chr 21:1.
2 tn Heb “and the word of the king was stronger than.”
3 tn Heb “in the middle of.”
4 map For location see Map1 A1; JP3 F3; JP4 F3.
5 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
7 tn Heb “and Joab gave the number of the numbering of the people.”
8 tn Heb “and the heart of David struck him.”
9 tn Heb “and the word of the
10 tc The LXX has here “three” rather than “seven,” and is followed by NAB, NIV, NCV, NRSV, TEV, NLT. See 1 Chr 21:12.
11 tn Heb “now know and see.”
12 tn Heb “There is great distress to me. Let us fall into the hand of the
13 tn Heb “messenger.”
14 tn Heb “concerning the calamity.”
15 tn Heb “Now, drop your hand.”
16 tn Heb “let your hand be against me and against the house of my father.”
17 tn Heb “Araunah.” The name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
18 tn Heb “nostrils.”
19 tn Heb “what is good in his eyes.”
20 sn Threshing sledges were heavy boards used in ancient times for loosening grain from husks. On the bottom sides of these boards sharp stones were embedded, and the boards were then dragged across the grain on a threshing floor by an ox or donkey.
21 tn Heb “the equipment of the oxen.”
22 tc The Hebrew text is difficult here. The translation reads עֶבֶד אֲדֹנָי (’eved ’adoni, “the servant of my lord”) rather than the MT’s אֲרַוְנָה (’Aravnah). In normal court etiquette a subject would not use his own name in this way, but would more likely refer to himself in the third person. The MT probably first sustained loss of עֶבֶד (’eved, “servant”), leading to confusion of the word for “my lord” with the name of the Jebusite referred to here.
23 tn Heb “fifty shekels of silver.” This would have been about 20 ounces (568 grams) of silver by weight.
24 tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.
25 tn Grk “master” or “lord” (κύριος, kurios).
26 tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.
27 tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).
28 tn See the note on the word “minor” in 4:1.
29 tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.
30 tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).
31 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
32 tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.
33 tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).
34 tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.
35 tc The unusual expression διὰ θεοῦ (dia qeou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia qeon, “because of God”; F G 1881 pc), διὰ Χριστοῦ (dia Cristou, “through Christ”; 81 630 pc sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Ihsou Cristou, “through Jesus Christ”; 1739c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א2 C3 D [P] 0278 [6 326 1505] Ï ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klhronomo" men qeou, sugklhronomo" de Cristou, “an heir of God, and fellow-heir with Christ”; Ψ pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (Ì46 א* A B C* 33 1739*vid lat bo Cl).
36 tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”
37 tn Or “useless.” See L&N 65.16.
38 tn See the note on the phrase “basic forces” in 4:3.
39 tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.
40 tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.
41 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
42 tn Grk “your trial in my flesh you did not despise or reject.”
43 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
44 tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.
45 tn Or “blessedness.”
46 tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).
47 tn Or “They are zealous for you.”
48 tn Or “but not commendably” (BDAG 505 s.v. καλῶς 2).
49 tn Or “so that you would be zealous.”
50 tn Or “commendable.”
51 tn Or “to be zealous.”
52 tn Grk “But it is always good to be zealous in good.”
53 tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.
sn That is, until Christ’s nature or character is formed in them (see L&N 58.4).
54 tn Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning here.
55 tn Or “will you not hear what the law says?” The Greek verb ἀκούω (akouw) means “hear, listen to,” but by figurative extension it can also mean “obey.” It can also refer to the process of comprehension that follows hearing, and that sense fits the context well here.
56 tn Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the recipients of his letter. This verse is given as an example of the category called “well-known (‘celebrity’ or ‘familiar’) article” by ExSyn 225.
57 tn Grk “born according to the flesh”; BDAG 916 s.v. σάρξ 4 has “Of natural descent τὰ τέκνα τῆς σαρκός children by natural descent Ro 9:8 (opp. τὰ τέκνα τῆς ἐπαγγελίας). ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται Gal 4:23; cp. vs. 29.”
58 tn Grk “which things are spoken about allegorically.” Paul is not saying the OT account is an allegory, but rather that he is constructing an allegory based on the OT account.
59 sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.
60 tn The direct object “children” is not in the Greek text, but has been supplied for clarity. Direct objects were often omitted in Greek when clear from the context.
61 tn Grk “because more are the children of the barren one than of the one having a husband.”
sn A quotation from Isa 54:1.
62 tc Most
63 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
64 tn Grk “according to the flesh”; see the note on the phrase “by natural descent” in 4:23.
65 tn Or “the one born by the Spirit’s [power].”
66 sn A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.
67 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
68 sn June 21, 587
69 sn Either Egypt, or the Lord compares Egypt to Assyria, which is described in vv. 3-17 through the metaphor of a majestic tree. See D. I. Block, Ezekiel (NICOT), 2:185. Like Egypt, Assyria had been a great world power, but in time God brought the Assyrians down. Egypt should learn from history the lesson that no nation, no matter how powerful, can withstand the judgment of God. Rather than following the text here, some prefer to emend the proper name Assyria to a similar sounding common noun meaning “boxwood” (see Ezek 27:6), which would make a fitting parallel to “cedar of Lebanon” in the following line. In this case vv. 3-18 in their entirety refer to Egypt, not Assyria. See L. C. Allen, Ezekiel (WBC), 2:121-27.
70 sn Lebanon was know for its cedar trees (Judg 9:15; 1 Kgs 4:33; 5:6; 2 Kgs 14:9; Ezra 3:7; Pss 29:5; 92:12; 104:16).
71 tn Heb “Waters made it grow; the deep made it grow tall. It (the deep) was flowing with its rivers around the place it (the tree) was planted, it (the deep) sent out its channels to all the trees of the field.”
72 tn Heb “when it sends forth.” Repointing the consonants of the Masoretic text would render the proposed reading “shoots” (cf. NRSV).
73 tn Or “many.”
74 tn Or “cypress trees” (cf. NASB, NLT); NIV “pine trees.”
75 tn Heb “acting he has acted with regard to it.” The infinitive absolute precedes the main verb to emphasize the certainty and decisiveness of the action depicted.
76 tn Or “earth” (KJV, ASV, NASB, NIV, NRSV).
77 tn Heb “gone down.”
78 tn Heb “the beasts of the field,” referring to wild as opposed to domesticated animals.
79 tn Heb “be.”
80 tn Heb “and they will not stand to them in their height, all the drinkers of water.”
81 tn Heb “for death, to the lower earth.”
82 tn Heb “the sons of men.”
83 tn Or “he.”
84 tn Heb “I caused lamentation.” D. I. Block (Ezekiel [NICOT], 2:194-95) proposes an alternative root which would give the meaning “I gated back the waters,” i.e., shut off the water supply.
85 sn For the expression “going down to the pit,” see Ezek 26:20; 32:18, 24, 29.
86 tn Heb “its arm.”
87 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.
88 tn Or “nations.”
89 tn Heb “have come into your inheritance.”
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 Heb “[as] food for the birds of the sky.”
92 tn Heb “they have poured out their blood like water, all around Jerusalem, and there is no one burying.”
93 tn Heb “an [object of] taunting and [of] mockery to those around us.” See Ps 44:13.
94 tn Heb “How long, O
95 tn Or “jealous anger.”
96 tn Heb “which do not know you.” Here the Hebrew term “know” means “acknowledge the authority of.”
97 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.
98 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.
99 tn Heb “may your compassion quickly confront us.” The prefixed verbal form is understood as a jussive, indicating a tone of prayer.
100 tn Heb “for we are very low.”
101 tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.
102 tn Heb “your name.”
103 tn Heb “may it be known among the nations, to our eyes, the vengeance of the shed blood of your servants.”
104 tn Heb “may the painful cry of the prisoner come before you.”
105 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.
106 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 (shiv’atayim, “seven times”) see Gen 4:15, 24; Ps 12:6; Prov 6:31; Isa 30:26.
107 tn Heb “their reproach with which they reproached you, O Lord.”
108 tn Or (hyperbolically) “will thank you forever.”
109 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.
