¹ tn Heb “camps.”

² tn Heb “passing by with respect to hundreds and thousands.” This apparently describes a mustering of troops for the purpose of inspection and readiness.

³ tn Heb “these days or these years.”

⁴ tn Heb “from the day of his falling [away] until this day.”

⁵ tn Heb “and the leaders of the Philistines said.”

⁶ tn Heb “so that he might not become.”

⁷ tn Or perhaps, “our men.” On this use of the demonstrative pronoun see Joüon 2:532 §143.e.

⁸ tn Heb “in dances.”

⁹ tn Heb “it is good in my eyes.” Cf. v. 7.

¹⁰ tn Heb “your going forth and your coming in.” The expression is a merism.

¹¹ tn Heb “camp.”

¹² tn Heb “eyes.”

¹³ tn Heb “good.”

¹⁴ tn Heb “go.”

¹⁵ tn Heb “and you must not do evil in the eyes of the leaders of the Philistines.”

¹⁶ tn Heb “I know that you are good in my eyes.”

¹⁷ tc The LXX and a couple of Old Latin mss include here the following words: “and you shall go to the place that I have appointed you. Don’t place an evil thing in your heart, for you are good before me.”

¹⁸ tn Heb “when you get up early in the morning and you have light, go.”

¹⁹ tc Heb “to go in the morning to return.” With the exception of Origen and the Lucianic recension, the Old Greek tradition lacks the phrase “in the morning.” The Syriac Peshitta also omits it.

²⁰ tn The Hebrew text adds “with fire.”

²¹ tn Heb “and David and his men came to the city, and look, it was burned with fire.”

²² tn Heb “people.”

²³ tn Heb “lifted up their voice and wept.”

²⁴ tn Heb “until there was no longer in them strength to weep.”

²⁵ tn Heb “people.”

²⁶ tn Heb “said to stone him.”

²⁷ tn Heb “for bitter was the soul of all the people, each one.”

²⁸ tn Heb “stood.” So also in v. 10.

²⁹ tn Heb “his spirit returned to him.”

³⁰ tn The Hebrew text adds “with fire.”

³¹ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

³² tn Heb “because of all the large plunder.”

³³ tn Heb “who rode on camels and fled.”

³⁴ tn Heb “David.” The pronoun (“he”) has been substituted for the proper name in the translation for stylistic reasons.

³⁵ tn Heb “there was nothing missing to them, from the small even unto the great, and unto sons and daughters, and from loot even unto all which they had taken for themselves.”

³⁶ tn Heb “David.” The pronoun (“him”) has been substituted for the proper name in the translation for stylistic reasons.

³⁷ tc Heb “with me.” The singular is used rather than the plural because the group is being treated as a singular entity, in keeping with Hebrew idiom. It is not necessary to read “with us,” rather than the MT “with me,” although the plural can be found here in a few medieval Hebrew mss. See also the LXX, Syriac Peshitta, and Vulgate, although these versions may simply reflect an understanding of the idiom as found in the MT rather than a different textual reading.

³⁸ tc This clause is difficult in the MT. The present translation accepts the text as found in the MT and understands this clause to be elliptical, with an understood verb such as “look” or “consider.” On the other hand, the LXX seems to reflect a slightly different Hebrew text, reading “after” where the MT has “my brothers.” The Greek translation yields the following translation: “You should not do this after the Lord has delivered us.” Although the Greek reading should be taken seriously, it seems better to follow the MT here.

³⁹ tn Heb “a statute and a judgment.” The expression is a hendiadys.

⁴⁰ tn Heb “blessing.”

⁴¹ tn This sentence is not in the Hebrew text. It is supplied in the translation for the sake of clarity.

⁴² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

⁴³ tn Grk “ignorant.”

⁴⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

⁴⁵ tc ‡ A number of witnesses, some of them important, have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (Ì^46c B 1739 1881 Ï Or; the original hand of Ì⁴⁶ read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).

⁴⁶ tn The term “play” may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).

sn A quotation from Exod 32:6.

⁴⁷ sn This incident is recorded in Num 25:1-9.

⁴⁸ tc Χριστόν (Criston, “Christ”) is attested in the majority of mss, including many important witnesses of the Alexandrian (Ì⁴⁶ 1739 1881) and Western (D F G) texttypes, and other mss and versions (Ψ latt sy co). On the other hand, some of the important Alexandrian witnesses have κύριον (kurion, “Lord”; א B C P 33 104 1175 al). A few mss (A 81 pc) have θεόν (qeon, “God”). The nomina sacra for these readings are quite similar (cMn, kMn, and qMn respectively), so one might be able to account for the different readings by way of confusion. On closer examination, the variants appear to be intentional changes. Alexandrian scribes replaced the highly specific term “Christ” with the less specific terms “Lord” and “God” because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been “Lord,” it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific “Christ.” Moreover, even if not motivated by a tendency to overcorrect, a scribe might be likely to assimilate the word “Christ” to “Lord” in conformity with Deut 6:16 or other passages. The evidence from the early church regarding the reading of this verse is rather compelling in favor of “Christ.” Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, {Marcion} read a text with “Christ.” Other early church writers attest to the presence of the word “Christ,” including {Clement of Alexandria} and Origen. What is more, the synod of Antioch in a.d. 268 used the reading “Christ” as evidence of the preexistence of Christ when it condemned Paul of Samosata. (See G. Zuntz, The Text of the Epistles, 126-27; TCGNT 494; C. D. Osburn, “The Text of 1 Corinthians 10:9,” New Testament Textual Criticism: Its Significance for Exegesis, 201-11; contra A. Robertson and A. Plummer, First Corinthians [ICC], 205-6.) Since “Christ” is the more difficult reading on all accounts, it is almost certainly original. In addition, “Christ” is consistent with Paul’s style in this passage (cf. 10:4, a text in which {Marcion} also reads “Christ”). This text is also christologically significant, since the reading “Christ” makes an explicit claim to the preexistence of Christ. (The textual critic faces a similar dilemma in Jude 5. In a similar exodus context, some of the more important Alexandrian mss [A B 33 81 pc] and the Vulgate read “Jesus” in place of “Lord.” Two of those mss [A 81] are the same mss that have “Christ” instead of “God” in 1 Cor 10:9. See the tc notes on Jude 5 for more information.) In sum, “Christ” has all the earmarks of authenticity here and should be considered the original reading.

⁴⁹ sn This incident is recorded in Num 21:5-9.

⁵⁰ tn Grk “by the destroyer.” BDAG 703 s.v. ὀλοθρευτῆς mentions the corresponding OT references and notes, “the one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.”

sn This incident is recorded in Num 16:41-50.

⁵¹ tn Grk “except a human one” or “except one common to humanity.”

⁵² tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.

⁵³ tn The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.

⁵⁴ tn Grk “Israel according to (the) flesh.”

⁵⁵ tn Grk “what they sacrifice”; the referent (the pagans) is clear from the context and has been specified in the translation for clarity.

⁵⁶ tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).

⁵⁷ sn “Everything is lawful.” Here again Paul cites certain slogans the Corinthians used to justify their behavior (cf. 6:12-13; 7:1; 8:1, 4). Paul agrees with the slogans in part, but corrects them to show how the Corinthians have misused these ideas.

⁵⁸ tn Grk “builds up.” The object “others” is not expressed but is implied, as v. 24 shows. Paul picks up a theme he introduced at the start of this section of the letter (8:1).

⁵⁹ sn A quotation from Ps 24:1; an allusion to Ps 50:12; 89:11.

⁶⁰ tc The Byzantine texttype and a few other witnesses (H^c Ψ Ï) essentially duplicate v. 26 at the end of this verse (with γάρ [gar, “for”] in second instead of third position), which itself is a quotation from Ps 24:1 (23:1 LXX). Not only is there a vast number of early, important, and diverse witnesses that lack this extra material (א A B C* D F G H* P 33 81 365 630 1175 1739 1881 2464 latt co), but the quotation seems out of place at this point in the discourse for Paul is here discussing reasons not to partake of food that has been sacrificed to idols. Perhaps scribes felt that since food is from the Lord, to eat meat sacrificed to idols contradicts that belief. Either way, the better witnesses lack the clause which, had it been authentic to v. 28, would have not occasioned such a widespread excision. The evidence is thus compelling for the shorter reading.

⁶¹ tn Grk “about that for which”; the referent (the food) has been specified in the translation for clarity.

⁶² tn Although the Greek word translated “benefit” occurs only once in this verse, the Greek article occurs twice. This indicates an implied repetition of the term, which has been included twice in the translation for the sake of clarity and English style.

⁶³ tc The LXX reads “In the sixth year, in the fifth month, on the fifth of the month.”

sn In the sixth year, in the sixth month, on the fifth of the month would be September 17, 592 b.c., about fourteen months after the initial vision.

⁶⁴ tn Or “power.”

sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).

⁶⁵ tn Heb “fell upon me there,” that is, God’s influence came over him.

⁶⁶ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb (so also throughout the chapter).

⁶⁷ tc The MT reads “fire” rather than “man,” the reading of the LXX. The nouns are very similar in Hebrew.

⁶⁸ tc The MT reads “what appeared to be his waist and downwards was fire.” The LXX omits “what appeared to be,” reading “from his waist to below was fire.” Suggesting that “like what appeared to be” belongs before “fire,” D. I. Block (Ezekiel [NICOT], 1:277) points out the resulting poetic symmetry of form with the next line as followed in the translation here.

⁶⁹ tc The LXX omits “like a brightness.”

⁷⁰ tn See Ezek 1:4.

⁷¹ tn The Hebrew term is normally used as an architectural term in describing the pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).

⁷² tn Or “spirit.” See note on “wind” in 2:2.

⁷³ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁷⁴ tn Or “image.”

⁷⁵ tn Heb “lift your eyes (to) the way of.”

⁷⁶ tn Heb “house.”

⁷⁷ tn Or “pattern.”

⁷⁸ tn Heb “detestable.” The word is often used to describe the figures of foreign gods.

⁷⁹ sn These engravings were prohibited in the Mosaic law (Deut 4:16-18).

⁸⁰ sn Note the contrast between these seventy men who represented Israel and the seventy elders who ate the covenant meal before God, inaugurating the covenant relationship (Exod 24:1, 9).

⁸¹ tn The Hebrew word occurs only here in the OT.

⁸² tn Heb “the room of his images.” The adjective “idolatrous” has been supplied in the translation for clarity.

sn This type of image is explicitly prohibited in the Mosaic law (Lev 26:1).

⁸³ tn Given the context this could be understood as a shock, e.g., idiomatically “Good grief! I saw….”

⁸⁴ sn The worship of Tammuz included the observation of the annual death and descent into the netherworld of the god Dumuzi. The practice was observed by women in the ancient Near East over a period of centuries.

⁸⁵ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something.

⁸⁶ sn The priests prayed to God between the porch and the altar on fast days (Joel 2:17). This is the location where Zechariah was murdered (Matt 23:35).

⁸⁷ tc The LXX reads “twenty” instead of twenty-five, perhaps because of the association of the number twenty with the Mesopotamian sun god Shamash.

tn Or “exactly twenty-five.”

⁸⁸ sn The temple faced east.

⁸⁹ tn Or “the sun god.”

sn The worship of astral entities may have begun during the reign of Manasseh (2 Kgs 21:5).

⁹⁰ tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”

⁹¹ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

⁹² sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

⁹³ sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.

⁹⁴ tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”

⁹⁵ tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.

⁹⁶ tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).

⁹⁷ tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”

⁹⁸ tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.

⁹⁹ tn Heb “its waters.”

¹⁰⁰ tn Or “roar.”

¹⁰¹ tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.

¹⁰² tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).

¹⁰³ tn Heb “A river, its channels cause the city of God to be glad.”

sn The city of God is Jerusalem (see Pss 48:1-2; 87:2-3). The river’s “channels” are probably irrigation ditches vital to growing crops. Some relate the imagery to the “waters of Shiloah” (see Isa 8:6), which flowed from the Gihon spring to the pool of Siloam. In Isa 8:6-8 these waters are contrasted with the flood waters symbolizing Assyria. Even if this is the reality behind the imagery, the picture of a river flowing through Jerusalem is idealized and exaggerated. The river and irrigation ditches symbolize the peace and prosperity that the Lord provides for Jerusalem, in contrast to the havoc produced by the turbulent waters (symbolic of the nations) outside the city. Some see here an adaptation of Canaanite (or, more specifically, Jebusite) mythical traditions of rivers/springs flowing from the high god El’s dwelling place. The Songs of Zion do utilize such imagery at times (see Ps 48:2). The image of a river flowing through Zion may have inspired prophetic visions of an eschatological river flowing from the temple (see Ezek 47:1-12; Joel 3:18).

¹⁰⁴ tn Heb “the holy [place] of the dwelling places of.” The adjective “holy” is used here in a substantival manner and placed in construct with the following noun (see GKC 428 §132.c). Origen’s transliterated text assumes the reading קֹדֶשׁ (qodesh, “holiness; holy place”), while the LXX assumes a Piel verbal form קִדֵּשׁ (qidesh, “makes holy”) and takes the following form as “his dwelling place.” The plural form מִשְׁכְּנֵי (mishkÿney, “dwelling places of”) is probably a plural of degree, emphasizing the special character of this dwelling place. See GKC 397 §124.b. The form stands as an appositional genitive in relation to the preceding construct noun.

¹⁰⁵ tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

¹⁰⁶ tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.

¹⁰⁷ tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.

¹⁰⁸ tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.

¹⁰⁹ tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).

sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).

¹¹⁰ tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).

¹¹¹ tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.

¹¹² tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).

¹¹³ tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.

¹¹⁴ tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.

¹¹⁵ tn That is, Israel, or Judah (see Ps 20:1).

¹¹⁶ tn Heb “our elevated place” (see Pss 9:9; 18:2).

¹¹⁷ sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).

¹¹⁸ tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.

¹¹⁹ tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the Lord’s characteristic activity. Ironically, he brings peace to the earth by devastating the warlike, hostile nations (vv. 8, 9b).

¹²⁰ tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

¹²¹ tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.

¹²² tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.

¹²³ tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.

¹²⁴ tn The words “he says” are supplied in the translation for clarification.

¹²⁵ tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.

¹²⁶ tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).

¹²⁷ tn Or “among.”

¹²⁸ tn Or “in.”

¹²⁹ tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.

¹³⁰ tn That is, Israel, or Judah (see Ps 20:1).

¹³¹ tn Heb “our elevated place” (see Pss 9:9; 18:2).

¹³² sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.

¹³³ tn Heb “Shout to God with [the] sound of a ringing cry!”

¹³⁴ tn Heb “the Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ’elyon) pictures the Lord as the exalted ruler of the universe who vindicates the innocent and judges the wicked.

¹³⁵ tn Or “awesome.” The Niphal participle נוֹרָא (nora’), when used of God in the psalms, focuses on the effect that his royal splendor and powerful deeds have on those witnessing his acts (Pss 66:3, 5; 68:35; 76:7, 12; 89:7; 96:4; 99:3; 111:9). Here it refers to his capacity to fill his defeated foes with terror and his people with fearful respect.

¹³⁶ tn Heb “a great king over all the earth.”

¹³⁷ tn On the meaning of the verb דָּבַר (davar, “subdue”), a homonym of דָּבַר (“speak”), see HALOT 209-10 s.v. I דבר. See also Ps 18:47 and 2 Chr 22:10. The preterite form of the verb suggests this is an historical reference and the next verse, which mentions the gift of the land, indicates that the conquest under Joshua is in view.

¹³⁸ tn Or “peoples” (see Pss 2:1; 7:7; 9:8; 44:2).

¹³⁹ tn Heb “he chose for us our inheritance.” The prefixed verbal form is understood as a preterite (see “subdued” in v. 3).

¹⁴⁰ tn Heb “the pride of.” The phrase is appositional to “our inheritance,” indicating that the land is here described as a source of pride to God’s people.

¹⁴¹ tn That is, Israel.

¹⁴² sn Jacob whom he loves. The Lord’s covenantal devotion to his people is in view.

¹⁴³ sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.

¹⁴⁴ tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.

¹⁴⁵ tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.

¹⁴⁶ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term also occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. Here, in a context of celebration, the meaning “skillful, well-written” would fit particularly well.

¹⁴⁷ tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the Lord’s having ascended his throne.

¹⁴⁸ tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’im ’am, “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin-mem [עם] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.

¹⁴⁹ tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.

¹⁵⁰ tn The verb עָלָה (’alah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.