Book 1
(Psalms 1-41)
1:1 How blessed 2 is the one 3 who does not follow 4 the advice 5 of the wicked, 6
or stand in the pathway 7 with sinners,
or sit in the assembly 8 of scoffers! 9
2:2 The kings of the earth 10 form a united front; 11
the rulers collaborate 12
against the Lord and his anointed king. 13
2:7 The king says, 14 “I will announce the Lord’s decree. He said to me: 15
‘You are my son! 16 This very day I have become your father!
A psalm of David, written when he fled from his son Absalom. 18
3:1 Lord, how 19 numerous are my enemies!
Many attack me. 20
4:2 You men, 21 how long will you try to turn my honor into shame? 22
How long 23 will you love what is worthless 24
and search for what is deceptive? 25 (Selah)
4:6 Many say, “Who can show us anything good?”
Smile upon us, Lord! 26
For the music director, to be accompanied by stringed instruments, according to the sheminith style; 28 a psalm of David.
6:1 Lord, do not rebuke me in your anger!
Do not discipline me in your raging fury! 29
For the music director, according to the gittith style; 31 a psalm of David.
8:1 O Lord, our Lord, 32
how magnificent 33 is your reputation 34 throughout the earth!
You reveal your majesty in the heavens above! 35
For the music director; according to the alumoth-labben style; 37 a psalm of David.
9:1 I will thank the Lord with all my heart!
I will tell about all your amazing deeds! 38
9:10 Your loyal followers trust in you, 39
for you, Lord, do not abandon those who seek your help. 40
9:13 when they prayed: 41
“Have mercy on me, 42 Lord!
See how I am oppressed by those who hate me, 43
O one who can snatch me away 44 from the gates of death!
9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 45 (Higgaion. 46 Selah)
10:1 Why, Lord, do you stand far off?
Why do you pay no attention during times of trouble? 48
For the music director; by David.
11:1 In the Lord I have taken shelter. 50
How can you say to me, 51
“Flee to a mountain like a bird! 52
11:2 For look, the wicked 53 prepare 54 their bows, 55
they put their arrows on the strings,
to shoot in the darkness 56 at the morally upright. 57
11:4 The Lord is in his holy temple; 58
the Lord’s throne is in heaven. 59
His eyes 60 watch; 61
his eyes 62 examine 63 all people. 64
12:5 “Because of the violence done to the oppressed, 65
because of the painful cries 66 of the needy,
I will spring into action,” 67 says the Lord.
“I will provide the safety they so desperately desire.” 68
12:6 The Lord’s words are absolutely reliable. 69
They are as untainted as silver purified in a furnace on the ground,
where it is thoroughly refined. 70
For the music director; a psalm of David.
13:1 How long, Lord, will you continue to ignore me? 72
How long will you pay no attention to me? 73
A prayer of David.
17:1 Lord, consider my just cause! 75
Pay attention to my cry for help!
Listen to the prayer
I sincerely offer! 76
17:13 Rise up, Lord!
Confront him! 77 Knock him down! 78
Use your sword to rescue me from the wicked man! 79
19:6 It emerges from the distant horizon, 80
and goes from one end of the sky to the other; 81
nothing can escape 82 its heat.
19:10 They are of greater value 83 than gold,
than even a great amount of pure gold;
they bring greater delight 84 than honey,
than even the sweetest honey from a honeycomb.
19:13 Moreover, keep me from committing flagrant 85 sins;
do not allow such sins to control me. 86
Then I will be blameless,
and innocent of blatant 87 rebellion.
For the music director; a psalm of David.
21:1 O Lord, the king rejoices in the strength you give; 89
he takes great delight in the deliverance you provide. 90
22:23 You loyal followers of the Lord, 91 praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! 92
22:25 You are the reason I offer praise 93 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 94
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 95
Let all the nations 96 worship you! 97
23:6 Surely your goodness and faithfulness 98 will pursue 99 me all my days, 100
and I will live in 101 the Lord’s house 102 for the rest of my life. 103
25:7 Do not hold against me 104 the sins of my youth 105 or my rebellious acts!
Because you are faithful to me, extend to me your favor, O Lord! 106
By David.
27:1 The Lord delivers and vindicates me! 108
I fear no one! 109
The Lord protects my life!
I am afraid of no one! 110
27:8 My heart tells me to pray to you, 111
and I do pray to you, O Lord. 112
27:11 Teach me how you want me to live; 113
lead me along a level path 114 because of those who wait to ambush me! 115
29:9 The Lord’s shout bends 116 the large trees 117
and strips 118 the leaves from the forests. 119
Everyone in his temple says, “Majestic!” 120
A psalm – a song used at the dedication of the temple; 122 by David.
30:1 I will praise you, O Lord, for you lifted me up, 123
and did not allow my enemies to gloat 124 over me.
30:3 O Lord, you pulled me 125 up from Sheol;
you rescued me from among those descending into the grave. 126
30:7 O Lord, in your good favor you made me secure. 127
Then you rejected me 128 and I was terrified.
For the music director; a psalm of David.
31:1 In you, O Lord, I have taken shelter!
Never let me be humiliated!
Vindicate me by rescuing me! 130
31:9 Have mercy on me, for I am in distress!
My eyes grow dim 131 from suffering. 132
I have lost my strength. 133
32:7 You are my hiding place;
you protect me from distress.
You surround me with shouts of joy from those celebrating deliverance. 134 (Selah)
Written by David, when he pretended to be insane before Abimelech, causing the king to send him away. 136
34:1 I will praise 137 the Lord at all times;
my mouth will continually praise him. 138
By David.
35:1 O Lord, fight 140 those who fight with me!
Attack those who attack me!
35:10 With all my strength I will say, 141
“O Lord, who can compare to you?
You rescue 142 the oppressed from those who try to overpower them; 143
the oppressed and needy from those who try to rob them.” 144
35:17 O Lord, how long are you going to just stand there and watch this? 145
Rescue 146 me 147 from their destructive attacks;
guard my life 148 from the young lions!
35:22 But you take notice, 149 Lord!
O Lord, do not remain far away from me!
35:27 May those who desire my vindication shout for joy and rejoice!
May they continually say, 150 “May the Lord be praised, 151 for he wants his servant to be secure.” 152
37:7 Wait patiently for the Lord! 153
Wait confidently 154 for him!
Do not fret over the apparent success of a sinner, 155
a man who carries out wicked schemes!
37:14 Evil men draw their swords
and prepare their bows,
to bring down 156 the oppressed and needy,
and to slaughter those who are godly. 157
37:34 Rely 158 on the Lord! Obey his commands! 159
Then he will permit you 160 to possess the land;
you will see the demise of evil men. 161
37:40 The Lord helps them and rescues them;
he rescues them from evil men and delivers them, 162
for they seek his protection.
39:4 “O Lord, help me understand my mortality
and the brevity of life! 163
Let me realize how quickly my life will pass! 164
40:11 O Lord, you do not withhold 165 your compassion from me.
May your loyal love and faithfulness continually protect me! 166
For the music director; a psalm of David.
41:1 How blessed 168 is the one who treats the poor properly! 169
When trouble comes, 170 the Lord delivers him. 171
41:2 May the Lord protect him and save his life! 172
May he be blessed 173 in the land!
Do not turn him over 174 to his enemies! 175
45:4 Appear in your majesty and be victorious! 176
Ride forth for the sake of what is right, 177
on behalf of justice! 178
Then your right hand will accomplish mighty acts! 179
48:2 It is lofty and pleasing to look at, 180
a source of joy to the whole earth. 181
Mount Zion resembles the peaks of Zaphon; 182
it is the city of the great king.
48:13 Consider its defenses! 183
Walk through 184 its fortresses,
so you can tell the next generation about it! 185
49:11 Their grave becomes their permanent residence,
their eternal dwelling place. 186
They name their lands after themselves, 187
59:3 For look, they wait to ambush me; 188
powerful men stalk 189 me,
but not because I have rebelled or sinned, O Lord. 190
59:11 Do not strike them dead suddenly,
because then my people might forget the lesson. 191
Use your power to make them homeless vagabonds and then bring them down,
O Lord who shields us! 192
69:16 Answer me, O Lord, for your loyal love is good! 193
Because of your great compassion, turn toward me!
74:18 Remember how 194 the enemy hurls insults, O Lord, 195
and how a foolish nation blasphemes your name!
A well-written song 197 by Asaph.
78:1 Pay attention, my people, to my instruction!
Listen to the words I speak! 198
78:4 we will not hide from their 199 descendants.
We will tell the next generation
about the Lord’s praiseworthy acts, 200
about his strength and the amazing things he has done.
78:5 He established a rule 201 in Jacob;
he set up a law in Israel.
He commanded our ancestors
to make his deeds known to their descendants, 202
78:21 When 203 the Lord heard this, he was furious.
A fire broke out against Jacob,
and his anger flared up 204 against Israel,
For the music director; according to the gittith style; 206 written by the Korahites, a psalm.
84:1 How lovely is the place where you live, 207
O Lord who rules over all! 208
For the music director; written by the Korahites, a psalm.
85:1 O Lord, you showed favor to your land;
you restored the well-being of Jacob. 210
86:11 O Lord, teach me how you want me to live! 211
Then I will obey your commands. 212
Make me wholeheartedly committed to you! 213
86:17 Show me evidence of your favor! 214
Then those who hate me will see it and be ashamed, 215
for you, O Lord, will help me and comfort me. 216
87:4 I mention Rahab 217 and Babylon to my followers. 218
Here are 219 Philistia and Tyre, 220 along with Ethiopia. 221
It is said of them, “This one was born there.” 222
88:9 My eyes grow weak because of oppression.
I call out to you, O Lord, all day long;
I spread out my hands in prayer to you. 223
88:14 O Lord, why do you reject me,
and pay no attention to me? 224
A well-written song 226 by Ethan the Ezrachite.
89:1 I will sing continually 227 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 228
91:14 The Lord says, 229
“Because he is devoted to me, I will deliver him;
I will protect him 230 because he is loyal to me. 231
93:3 The waves 232 roar, O Lord,
the waves roar,
the waves roar and crash. 233
93:4 Above the sound of the surging water, 234
and the mighty waves of the sea,
the Lord sits enthroned in majesty. 235
95:6 Come! Let’s bow down and worship! 236
Let’s kneel before the Lord, our creator!
95:10 For forty years I was continually disgusted 237 with that generation,
and I said, ‘These people desire to go astray; 238
they do not obey my commands.’ 239
96:10 Say among the nations, “The Lord reigns!
The world is established, it cannot be moved.
He judges the nations fairly.”
96:13 before the Lord, for he comes!
For he comes to judge the earth!
He judges the world fairly, 240
and the nations in accordance with his justice. 241
A psalm.
98:1 Sing to the Lord a new song, 243
for he performs 244 amazing deeds!
His right hand and his mighty arm
accomplish deliverance. 245
98:9 before the Lord!
For he comes to judge the earth!
He judges the world fairly, 246
and the nations in a just manner.
99:1 The Lord reigns!
The nations tremble. 248
He sits enthroned above the winged angels; 249
the earth shakes. 250
99:6 Moses and Aaron were among his priests;
Samuel was one of those who prayed to him. 251
They 252 prayed to the Lord and he answered them.
101:3 I will not even consider doing what is dishonest. 253
I hate doing evil; 254
I will have no part of it. 255
101:6 I will favor the honest people of the land, 256
and allow them to live with me. 257
Those who walk in the way of integrity will attend me. 258
The prayer of an oppressed man, as he grows faint and pours out his lament before the Lord.
102:1 O Lord, hear my prayer!
Pay attention to my cry for help! 260
By David.
103:1 Praise the Lord, O my soul!
With all that is within me, praise 262 his holy name!
103:17 But the Lord continually shows loyal love to his faithful followers, 263
and is faithful to their descendants, 264
103:20 Praise the Lord, you angels of his,
you powerful warriors who carry out his decrees
and obey his orders! 265
104:14 He provides grass 266 for the cattle,
and crops for people to cultivate, 267
so they can produce food from the ground, 268
104:24 How many living things you have made, O Lord! 269
You have exhibited great skill in making all of them; 270
the earth is full of the living things you have made.
104:35 May sinners disappear 271 from the earth,
and the wicked vanish!
Praise the Lord, O my soul!
Praise the Lord!
106:4 Remember me, O Lord, when you show favor to your people!
Pay attention to me, when you deliver,
106:7 Our ancestors in Egypt failed to appreciate your miraculous deeds,
they failed to remember your many acts of loyal love,
and they rebelled at the sea, by the Red Sea. 272
106:38 They shed innocent blood –
the blood of their sons and daughters,
whom they sacrificed to the idols of Canaan.
The land was polluted by bloodshed. 273
107:8 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 274
107:15 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 275
107:21 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 276
107:31 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people! 277
111:9 He delivered his people; 278
he ordained that his covenant be observed forever. 279
His name is holy and awesome.
112:9 He generously gives 280 to the needy;
his integrity endures. 281
He will be vindicated and honored. 282
115:1 Not to us, O Lord, not to us!
But to your name bring honor, 284
for the sake of your loyal love and faithfulness. 285
115:12 The Lord takes notice of us, 286 he will bless 287 –
he will bless the family 288 of Israel,
he will bless the family of Aaron.
116:16 Yes, Lord! I am indeed your servant;
I am your lowest slave. 289
You saved me from death. 290
118:12 They surrounded me like bees.
But they disappeared as quickly 291 as a fire among thorns. 292
Indeed, in the name of the Lord I pushed them away.
ת (Tav)
119:169 Listen to my cry for help, 293 O Lord!
Give me insight by your word!
A song of ascents. 295
125:1 Those who trust in the Lord are like Mount Zion;
it cannot be upended and will endure forever.
126:2 At that time we laughed loudly
and shouted for joy. 296
At that time the nations said, 297
“The Lord has accomplished great things for these people.”
127:2 It is vain for you to rise early, come home late,
and work so hard for your food. 298
Yes, 299 he can provide for those whom he loves even when they sleep. 300
129:8 Those who pass by will not say, 301
“May you experience the Lord’s blessing!
We pronounce a blessing on you in the name of the Lord.”
130:6 I yearn for the Lord, 302
more than watchmen do for the morning,
yes, more than watchmen do for the morning. 303
A song of ascents, 305 by David.
131:1 O Lord, my heart is not proud,
nor do I have a haughty look. 306
I do not have great aspirations,
or concern myself with things that are beyond me. 307
132:11 The Lord made a reliable promise to David; 308
he will not go back on his word. 309
He said, 310 “I will place one of your descendants 311 on your throne.
133:3 It is like the dew of Hermon, 312
which flows down upon the hills of Zion. 313
Indeed 314 that is where the Lord has decreed
a blessing will be available – eternal life. 315
137:7 Remember, O Lord, what the Edomites did
on the day Jerusalem fell. 316
They said, “Tear it down, tear it down, 317
right to its very foundation!”
138:8 The Lord avenges me. 318
O Lord, your loyal love endures.
Do not abandon those whom you have made! 319
139:14 I will give you thanks because your deeds are awesome and amazing. 320
You knew me thoroughly; 321
140:4 O Lord, shelter me from the power 322 of the wicked!
Protect me from violent men,
who plan to knock me over. 323
140:10 May he rain down 324 fiery coals upon them!
May he throw them into the fire!
From bottomless pits they will not escape. 325
A psalm of David.
141:1 O Lord, I cry out to you. Come quickly to me!
Pay attention to me when I cry out to you!
A psalm of David.
143:1 O Lord, hear my prayer!
Pay attention to my plea for help!
Because of your faithfulness and justice, answer me!
143:7 Answer me quickly, Lord!
My strength is fading. 328
Do not reject me, 329
or I will join 330 those descending into the grave. 331
143:11 O Lord, for the sake of your reputation, 332 revive me! 333
Because of your justice, rescue me from trouble! 334
144:2 who loves me 335 and is my stronghold,
my refuge 336 and my deliverer,
my shield and the one in whom I take shelter,
who makes nations submit to me. 337
145:13 Your kingdom is an eternal kingdom, 338
and your dominion endures through all generations.
145:21 My mouth will praise the Lord. 339
Let all who live 340 praise his holy name forever!
148:13 Let them praise the name of the Lord,
for his name alone is exalted;
his majesty extends over the earth and sky.
1 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
2 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
3 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
4 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
5 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
6 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).
7 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
8 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
9 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
10 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
11 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
12 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
13 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
14 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
15 tn Or “I will relate the decree. The
16 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
17 sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).
18 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).
19 tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).
20 tn Heb “many rise up against me.”
21 tn Heb “sons of man.”
22 tn Heb “how long my honor to shame?”
23 tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.
24 tn Heb “emptiness.”
25 tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.
26 tn Heb “lift up upon us the light of your face,
sn Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
27 sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.
28 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
29 sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).
30 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
31 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
32 tn The plural form of the title emphasizes the
33 tn Or “awesome”; or “majestic.”
34 tn Heb “name,” which here stands metonymically for God’s reputation.
35 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tÿnah; an imperative?) is corrupt. The form should be emended to a second masculine singular perfect (נָתַתָּה, natatah) or imperfect (תִתֵן, titen) form. The introductory אֲשֶׁר (’asher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
36 sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew
37 tc The meaning of the Hebrew term עַלְמוּת (’almut) is uncertain. Some
38 tn The cohortative forms in vv. 1-2 express the psalmist’s resolve to praise God publicly.
39 tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the
40 tn Heb “the ones who seek you.”
41 tn The words “when they prayed,” though not represented in the Hebrew text, are supplied in the translation for clarification. The petition in vv. 13-14 is best understood as the cry for help which the oppressed offered to God when the nations threatened. The
42 tn Or “show me favor.”
43 tn Heb “see my misery from the ones who hate me.”
44 tn Heb “one who lifts me up.”
45 tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
46 tn This is probably a technical musical term.
47 sn Psalm 10. Many Hebrew
48 tn Heb “you hide for times in trouble.” The interrogative “why” is understood by ellipsis; note the preceding line. The Hiphil verbal form “hide” has no expressed object. Some supply “your eyes” by ellipsis (see BDB 761 s.v. I עָלַם Hiph and HALOT 835 s.v. I עלם hif) or emend the form to a Niphal (“you hide yourself,” see BHS, note c; cf. NEB, NIV, NRSV).
49 sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.
50 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
51 tn The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
52 tc The MT is corrupt here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.
53 tn In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and threaten his people (Ps 3:8).
54 tn The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.
55 tn Heb “a bow.”
56 sn In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.
57 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11).
58 tn Because of the royal imagery involved here, one could translate “lofty palace.” The
59 sn The
60 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
61 tn The two Hebrew imperfect verbal forms in this verse describe the
62 tn Heb “eyelids.”
63 tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
64 tn Heb “test the sons of men.”
65 tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.
66 tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).
67 tn Heb “I will rise up.”
68 tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the
69 tn Heb “the words of the
70 tn Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mÿzuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shiv’atayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.
71 sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.
72 tn Heb “will you forget me continually.”
73 tn Heb “will you hide your face from me.”
74 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
75 tn Heb “hear,
76 tn Heb “Listen to my prayer, [made] without lips of deceit.”
77 tn Heb “Be in front of his face.”
78 tn Or “bring him to his knees.”
79 tn Heb “rescue my life from the wicked [one] [by] your sword.”
80 tn Heb “from the end of the heavens [is] its going forth.”
81 tn Heb “and its circuit [is] to their ends.”
82 tn Heb “is hidden from.”
83 tn Heb “more desirable.”
84 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
85 tn Or “presumptuous.”
86 tn Heb “let them not rule over me.”
87 tn Heb “great.”
88 sn Psalm 21. The psalmist praises the Lord for the way he protects and blesses the Davidic king.
89 tn Heb “in your strength.” The translation interprets the pronominal suffix as subjective, rather than merely descriptive (or attributive).
90 tn Heb “and in your deliverance, how greatly he rejoices.”
91 tn Heb “[you] fearers of the
92 tn Heb “fear him.”
93 tn Heb “from with you [is] my praise.”
94 tn Heb “my vows I will fulfill before those who fear him.” When asking the
95 tn Heb “may all the ends of the earth remember and turn to the
96 tn Heb “families of the nations.”
97 tn Heb “before you.”
98 tn The noun חֶסֶד (khesed; v. 6) has been the subject of several monographs. G. R. Clark concludes that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.” (See G. R. Clark, The Word Hesed in the Hebrew Bible [JSOTSup], 267.) HALOT 336-37 s.v. defines the word as “loyalty,” or “faithfulness.” Other appropriate meanings might be “commitment” and “devotion.”
99 tn The use of רָדַף (radaf, “pursue, chase”) with טוֹב וָחֶסֶד (tov vakhesed, “goodness and faithfulness”) as subject is ironic. This is the only place in the entire OT where either of these nouns appears as the subject of this verb רָדַף (radaf, “pursue”). This verb is often used to describe the hostile actions of enemies. One might expect the psalmist’s enemies (see v. 5) to chase him, but ironically God’s “goodness and faithfulness” (which are personified and stand by metonymy for God himself) pursue him instead. The word “pursue” is used outside of its normal context in an ironic manner and creates a unique, but pleasant word picture of God’s favor (or a kind God) “chasing down” the one whom he loves.
100 tn Heb “all the days of my life.”
101 tn The verb form וְשַׁבְתִּי (vÿshavtiy) is a Qal perfect (with vav [ו] consecutive), first common singular, from שׁוּב (shuv, “return”) and should be translated, “and I will return.” But this makes no sense when construed with the following phrase, “in the house of the
102 tn Heb “the house of the
103 tn The phrase אֹרֶךְ יָמִים (’orekh yamim, “length of days”) is traditionally translated “forever.” However, this phrase, when used elsewhere of people, usually refers to a lengthy period of time, such as one’s lifetime, and does not mean “forever” in the sense of eternity. (Cf. Deut 30:20; Job 12:12; Ps 91:16; Prov 3:2, 16; Lam 5:20.) Furthermore, the parallel phrase “all the days of my life” suggests this more limited meaning. Psalm 21:4, where the phrase is followed by “forever and ever,” may be an exception, though the juxtaposition of the phrases may be an example of intensification, where the second phrase goes beyond the limits of the first, rather than synonymity. Even if one takes both expressions as referring to eternal life, the language is part of the king’s hyperbolic description of the
104 tn Heb “do not remember,” with the intention of punishing.
105 sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
106 tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O
107 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
108 tn Heb “the
109 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”
110 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
111 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the
112 tn Heb “your face, O
113 tn Heb “teach me your way.” The
114 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
115 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
116 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
117 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the
118 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
119 tn The usual form of the plural of יַעַר (ya’ar, “forest”) is יְעָרִים (yÿ’arim). For this reason some propose an emendation to יְעָלוֹת (yÿ’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).
sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
120 tn Heb “In his temple, all of it says, ‘Glory.’”
121 sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.
122 tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.
123 tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the
124 tn Or “rejoice.”
125 tn Or “my life.”
126 tn Heb “you kept me alive from those descending into the pit.” The Hebrew noun בוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”
127 tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).
128 tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).
129 sn Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19-24, which were apparently written after the Lord answered the prayer of vv. 1-18, the psalmist thanks the Lord for delivering him.
130 tn Heb “in your vindication rescue me.”
131 tn Or perhaps, “are swollen.”
132 tn Cf. Ps 6:7, which has a similar line.
133 tn Heb “my breath and my stomach [grow weak].” Apparently the verb in the previous line (“grow dim, be weakened”) is to be understood here. The Hebrew term נפשׁ can mean “life,” or, more specifically, “throat, breath.” The psalmist seems to be lamenting that his breathing is impaired because of the physical and emotional suffering he is forced to endure.
134 tn Heb “[with] shouts of joy of deliverance you surround me.”
135 sn Psalm 34. In this song of thanksgiving the psalmist praises God for delivering him from distress. He encourages others to be loyal to the Lord, tells them how to please God, and assures them that the Lord protects his servants. The psalm is an acrostic; vv. 1-21 begin with successive letters of the Hebrew alphabet. (Verse 6 begins with the letter he (ה) and v. 7 with the letter zayin (ז). The letter vav (ו), which comes between ה and ז, seems to be omitted, although it does appear at the beginning of v. 6b. The final verse of the psalm, which begins with the letter pe (פ), is outside the acrostic scheme.
136 tn Heb “By David, when he changed his sense before Abimelech and he drove him away and he went.”
sn Pretended to be insane. The psalm heading appears to refer to the account in 1 Sam 21:10-15 which tells how David, fearful that King Achish of Gath might kill him, pretended to be insane in hopes that the king would simply send him away. The psalm heading names the king Abimelech, not Achish, suggesting that the tradition is confused on this point. However, perhaps “Abimelech” was a royal title, rather than a proper name. See P. C. Craigie, Psalms 1-50 (WBC), 278.
137 tn Heb “bless.”
138 tn Heb “continually [will] his praise [be] in my mouth.”
139 sn Psalm 35. The author, who faces ruthless enemies who seek his life for no reason, begs the Lord to fight his battles for him and to vindicate him by annihilating his adversaries.
140 tn Or “contend.”
141 tn Heb “all my bones will say.”
142 tn Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.
143 tn Heb “from [the one who is] too strong for him.” The singular forms are used in a representative sense. The typical oppressed individual and typical oppressor are in view.
144 tn Heb “the oppressed [one] and needy [one] from [the one who] robs him.” As in the previous line, the singular forms are used in a representative sense.
145 tn Heb “O Lord, how long will you see?”
146 tn Heb “bring back, restore.”
147 tn Or “my life.”
148 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).
149 tn Heb “you see, O
150 tn The prefixed verbal forms in v. 27a are understood as jussives (see vv. 24b-26).
151 tn The prefixed verbal form is taken as a jussive, “may the
152 tn Heb “the one who desires the peace of his servant.”
153 tn Heb “Be quiet before the
154 tc The Hebrew text has וְהִתְחוֹלֵל (vÿhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vÿtokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yÿhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).
155 tn Heb “over one who causes his way to be successful.”
156 tn Heb “to cause to fall.”
157 tn Heb “the upright in way,” i.e., those who lead godly lives.
158 tn Or “wait.”
159 tn Heb “keep his way.” The
160 tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.
161 tn Heb “when evil men are cut off you will see.”
162 tn The prefixed verbal forms with vav (ו) consecutive carry on the generalizing tone of the preceding verse.
163 tn Heb “Cause me to know, O
164 tn Heb “Let me know how transient I am!”
165 tn Some (cf. NIV, NRSV) translate the verb as a request (“do not withhold”), but elsewhere in the psalms the second masculine singular prefixed form, when addressed to God and preceded by לֹא (lo’), is always indicative in mood and never has the force of a prayer (see Pss 16:10; 22:2; 44:9 51:16-17; 60:10; 108:11; cf. NEB, NASB).
166 tn In this line the psalmist makes the transition from confidence to petition (see v. 13). Since the prefixed verbal form in the preceding line is imperfect/indicative, one could take the verb in this line as imperfect as well and translate, “your loyal love and faithfulness continually protect me” (cf. NEB). However, the כִּי (ki) at the beginning of the next verse, if causal (“because”), is best understood as introducing a motivating argument in support of a petition. For this reason v. 11b is best taken as a prayer with the prefixed form being understood as jussive (cf. NIV, NRSV). For parallels to the proposed construction (jussive followed by כִּי + perfect introducing motivating argument), see Ps 25:21, as well as Pss 10:2-3; 22:8.
167 sn Psalm 41. The psalmist is confident (vv. 11-12) that the Lord has heard his request to be healed (vv. 4-10), and he anticipates the joy he will experience when the Lord intervenes (vv. 1-3). One must assume that the psalmist is responding to a divine oracle of assurance (see P. C. Craigie, Psalms 1-50 [WBC], 319-20). The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth “books” of the Psalter (see Pss 72:19, 89:52, and 106:48 respectively).
168 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
169 sn One who treats the poor properly. The psalmist is characterizing himself as such an individual and supplying a reason why God has responded favorably to his prayer. The Lord’s attitude toward the merciful mirrors their treatment of the poor.
170 tn Heb “in the day of trouble” (see Ps 27:5).
171 tn That is, the one who has been kind to the poor. The prefixed verbal form could be taken as jussive of prayer (“may the
172 tn The prefixed verbal forms are taken as jussives in the translation because the jussive is clearly used in the final line of the verse, suggesting that this is a prayer. The psalmist stops to pronounce a prayer of blessing on the godly individual envisioned in v. 1. Of course, he actually has himself primarily in view. He mixes confidence (vv. 1, 3) with petition (v. 2) because he stands in the interval between the word of assurance and the actual intervention by God.
173 tc The translation follows the consonantal Hebrew text (Kethib), which has a Pual (passive) prefixed form, regarded here as a jussive. The Pual of the verb אָשַׁר (’ashar) also appears in Prov 3:18. The marginal reading (Qere) assumes a vav (ו) consecutive and Pual perfect. Some, with the support of the LXX, change the verb to a Piel (active) form with an objective pronominal suffix, “and may he bless him,” or “and he will bless him” (cf. NIV).
174 tn The negative particle אַל (’al) before the prefixed verbal form indicates the verb is a jussive and the statement a prayer. Those who want to take v. 2 as a statement of confidence suggest emending the negative particle to לֹא (lo’), which is used with the imperfect. See the earlier note on the verbal forms in line one of this verse. According to GKC 322 §109.e, this is a case where the jussive is used rhetorically to “express that something cannot or should not happen.” In this case one might translate, “you will not turn him over to his enemies,” and take the preceding verbal forms as indicative in mood.
175 tn Heb “do not give him over to the desire of his enemies” (see Ps 27:12).
176 tn Heb “and your majesty, be successful.” The syntax is awkward. The phrase “and your majesty” at the beginning of the verse may be accidentally repeated (dittography); it appears at the end of v. 3.
177 tn Or “for the sake of truth.”
178 tc The precise meaning of the MT is uncertain. The form עַנְוָה (’anvah) occurs only here. One could emend the text to עֲנָוָה וְצֶדֶק (’anavah vÿtsedeq, “[for the sake of truth], humility, and justice”). In this case “humility” would perhaps allude to the king’s responsibility to “serve” his people by promoting justice (cf. NIV “in behalf of truth, humility and righteousness”). The present translation assumes an emendation to יַעַן (ya’an, “because; on account of”) which would form a suitable parallel to עַל־דְּבַר (’al-dÿvar, “because; for the sake of”) in the preceding line.
179 tn Heb “and your right hand will teach you mighty acts”; or “and may your right hand teach you mighty acts.” After the imperatives in the first half of the verse, the prefixed verbal form with vav (ו) conjunctive likely indicates purpose (“so that your right hand might teach you mighty acts”) or result (see the present translation). The “right hand” here symbolizes the king’s military strength. His right hand will “teach” him mighty acts by performing them and thereby causing him to experience their magnificence.
180 tn Heb “beautiful of height.” The Hebrew term נוֹף (nof, “height”) is a genitive of specification after the qualitative noun “beautiful.” The idea seems to be that Mount Zion, because of its lofty appearance, is pleasing to the sight.
181 sn A source of joy to the whole earth. The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world’s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1-4).
182 tn Heb “Mount Zion, the peaks of Zaphon.” Like all the preceding phrases in v. 2, both phrases are appositional to “city of our God, his holy hill” in v. 1, suggesting an identification in the poet’s mind between Mount Zion and Zaphon. “Zaphon” usually refers to the “north” in a general sense (see Pss 89:12; 107:3), but here, where it is collocated with “peaks,” it refers specifically to Mount Zaphon, located in the vicinity of ancient Ugarit and viewed as the mountain where the gods assembled (see Isa 14:13). By alluding to West Semitic mythology in this way, the psalm affirms that Mount Zion is the real divine mountain, for it is here that the
183 tn Heb “set your heart to its rampart.”
184 tn The precise meaning of the Hebrew word translated “walk through,” which occurs only here in the OT, is uncertain. Cf. NEB “pass…in review”; NIV “view.”
185 sn The city’s towers, defenses, and fortresses are outward reminders and tangible symbols of the divine protection the city enjoys.
186 tc Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (qÿvarim, “graves”). This assumes that the letters bet (ב) and resh (ר) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (bet ’olam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.
187 sn Naming their lands after themselves is a claim of possession.
188 tn Heb “my life.”
189 tn The Hebrew verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 56:8.
190 sn The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the
191 tn Heb “do not kill them, lest my people forget.”
sn My people might forget the lesson. Swift, sudden destruction might be quickly forgotten. The psalmist wants God’s judgment to be prolonged so that it might be a continual reminder of divine justice.
192 tn Heb “make them roam around by your strength and bring them down, O our shield, the Lord.”
193 tn Or “pleasant”; or “desirable.”
194 tn Heb “remember this.”
195 tn Or “[how] the enemy insults the
196 sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.
197 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 74.
198 tn Heb “Turn your ear to the words of my mouth.”
199 tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).
200 tn Heb “to a following generation telling the praises of the
201 tn The Hebrew noun עֵדוּת (’edut) refers here to God’s command that the older generation teach their children about God’s mighty deeds in the nation’s history (see Exod 10:2; Deut 4:9; 6:20-25).
202 tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the
203 tn Heb “therefore.”
204 tn Heb “and also anger went up.”
205 sn Psalm 84. The psalmist expresses his desire to be in God’s presence in the Jerusalem temple, for the Lord is the protector of his people.
206 tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument.
207 tn Or “your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the
208 tn Traditionally, “
209 sn Psalm 85. God’s people recall how he forgave their sins in the past, pray that he might now restore them to his favor, and anticipate renewed blessings.
210 tn Heb “you turned with a turning [toward] Jacob.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv). See Pss 14:7; 53:6.
211 tn Heb “teach me your way.” The
212 tn Heb “I will walk in your truth.” The
213 tn Heb “Bind my heart to the fearing of your name.” The verb translated “bind” occurs only here in the Piel stem. It appears twice in the Qal, meaning “be joined” in both cases (Gen 49:6; Isa 14:20). To “fear” God’s name means to have a healthy respect for him which in turn motivates one to obey his commands (see Pss 61:5; 102:15).
214 tn Heb “Work with me a sign for good.” The expression “work a sign” also occurs in Judg 6:17.
215 tn After the imperative in the preceding line (“work”), the prefixed verb forms with prefixed vav (ו) conjunctive indicate purpose or result.
216 tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the
217 sn “Rahab,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7).
218 tn Heb “to those who know me” (see Ps 36:10). Apparently the
219 tn Heb “Look.”
220 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
221 tn Heb “Cush.”
222 tn Heb “and this one was born there.” The words “It is said of them” are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand “there” as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands.
223 tn Heb “I spread out my hands to you.” Spreading out the hands toward God was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12-13, 29; Ezra 9:15; Job 11:13; Isa 1:15). The words “in prayer” have been supplied in the translation to clarify this.
224 tn Heb “[why] do you hide your face from me?”
225 sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
226 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.
227 tn Or “forever.”
228 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
229 tn The words “the
230 tn Or “make him secure” (Heb “set him on high”).
231 tn Heb “because he knows my name” (see Ps 9:10).
232 tn The Hebrew noun translated “waves” often refers to rivers or streams, but here it appears to refer to the surging waves of the sea (see v. 4, Ps 24:2).
233 tn Heb “the waves lift up, O
234 tn Heb “mighty waters.”
sn The surging waters here symbolizes the hostile enemies of God who seek to destroy the order he has established in the world (see Pss 18:17; 29:3; 32:6; 77:20; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). But the Lord is depicted as elevated above and sovereign over these raging waters.
235 tn Heb “mighty on high [is] the
236 tn Heb “kneel down.”
237 tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.
238 tn Heb “a people, wanderers of heart [are] they.”
239 tn Heb “and they do not know my ways.” In this context the
240 tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”
241 tn Heb “and the nations with his integrity.”
242 sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.
243 sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.
244 tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.
245 tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.
246 tn The verbal forms in v. 9 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions (“will judge…”).
247 sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.
248 tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the
249 sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.
250 tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).
251 tn Heb “among those who called on his name.”
252 tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.
253 tn Heb “I will not set before my eyes a thing of worthlessness.”
254 tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew
255 tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”
256 tn Heb “my eyes [are] on the faithful of the land.”
257 tn The Hebrew text simply reads, “in order to live with me.”
258 tn Heb “one who walks in the way of integrity, he will minister to me.”
259 sn Psalm 102. The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people.
260 tn Heb “and may my cry for help come to you.”
261 sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.
262 tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).
263 tn Heb “but the loyal love of the
264 tn Heb “and his righteousness to sons of sons.”
265 tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”
266 tn Heb “causes the grass to sprout up.”
267 tn Heb “for the service of man” (see Gen 2:5).
268 tn Heb “to cause food to come out from the earth.”
269 tn Heb “How many [are] your works, O
270 tn Heb “all of them with wisdom you have made.”
271 tn Or “be destroyed.”
272 tn Heb “Reed Sea” (also in vv. 9, 22). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.
sn They rebelled. The psalmist recalls the people’s complaint recorded in Exod 14:12.
273 sn Num 35:33-34 explains that bloodshed defiles a land.
274 tn Heb “and [for] his amazing deeds for the sons of man.”
275 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
276 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
277 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
278 tn Heb “redemption he sent for his people.”
279 tn Heb “he commanded forever his covenant.”
280 tn Heb “he scatters, he gives.”
281 tn Heb “stands forever.”
282 tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).
283 sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.
284 tn Or “give glory.”
285 sn The psalmist asks the
286 tn Or “remembers us.”
287 tn Another option is to translate the prefixed form of the verb “bless” in vv. 12-13 as a jussive, “may he bless” (see v. 14).
288 tn Heb “house.”
289 tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the
290 tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).
291 tn Heb “were extinguished.”
292 tn The point seems to be that the hostility of the nations (v. 10) is short-lived, like a fire that quickly devours thorns and then burns out. Some, attempting to create a better parallel with the preceding line, emend דֹּעֲכוּ (do’akhu, “they were extinguished”) to בָּעֲרוּ (ba’aru, “they burned”). In this case the statement emphasizes their hostility.
293 tn Heb “may my cry approach before you.”
294 sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.
295 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
296 tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”
297 tn Heb “they said among the nations.”
298 tn Heb “[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.” The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See לָכֶם (lakhem, “for you”).
299 tn Here the Hebrew particle כֵּן (ken) is used to stress the following affirmation (see Josh 2:4; Ps 63:2).
300 tn Heb “he gives to his beloved, sleep.” The translation assumes that the Hebrew term שֵׁנָא (shena’, “sleep,” an alternate form of שֵׁנָה, shenah) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one’s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one’s first priority. Another option is to take “sleep” as the direct object: “yes, he gives sleep to his beloved” (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one’s needs met. He blesses on the basis of one’s relationship to him, not on the basis of physical energy expended.
301 tn The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.
302 tn Heb “my soul for the master.”
303 tn Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.
304 sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.
305 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
306 tn Heb “and my eyes are not lifted up.”
307 tn Heb “I do not walk in great things, and in things too marvelous for me.”
308 tn Heb “the
309 tn Heb “he will not turn back from it.”
310 tn The words “he said” are supplied in the translation to clarify that what follows are the
311 tn Heb “the fruit of your body.”
312 sn Hermon refers to Mount Hermon, located north of Israel.
313 sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.
314 tn Or “for.”
315 tn Heb “there the
316 tn Heb “remember, O
317 tn Heb “lay [it] bare, lay [it] bare.”
318 tn Heb “avenges on my behalf.” For the meaning “to avenge” for the verb גָּמַר (gamar), see HALOT 197-98 s.v. גמר.
319 tn Heb “the works of your hands.” Many medieval Hebrew
320 tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (pala’) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (pala’; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נפלאים, the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (nifla’ot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).
321 tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yoda’at), a Qal active participle, feminine singular form, to יָדַעְתָּ (yada’ta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.
322 tn Heb “hands.”
323 tn Heb “to push down my steps.”
324 tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט (mut, “to sway”), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). In Ps 140:10 the form יַמְטֵר (yamter, “let him rain down”) should probably be read.
325 tn Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition -בְּ (bet) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה (mahamorah, “bottomless pit”) occurs only here in the OT.
326 sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men.
327 sn Psalm 143. As in the previous psalm, the psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.
328 tn Heb “my spirit is failing.”
329 tn Heb “do not hide your face from me.” The idiom “hide the face” (1) can mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) can carry the stronger idea of “reject” (see Pss 30:7; 88:14).
330 tn Heb “I will be equal with.”
331 tn Heb “the pit.” The Hebrew noun בּוֹר (bor, “pit; cistern”) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1.
332 tn Heb “name,” which here stands metonymically for God’s reputation.
333 tn The imperfect verbal forms in vv. 11-12a are understood as expressing the psalmist’s desire. Note the petitionary tone of vv. 7-10a.
334 tn Heb “by your justice bring out my life from trouble.”
335 tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).
336 tn Or “my elevated place.”
337 tn Heb “the one who subdues nations beneath me.”
338 tn Heb “a kingdom of all ages.”
339 tn Heb “the praise of the
340 tn Heb “all flesh.”