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
7:2 Otherwise they will rip 10 me 11 to shreds like a lion;
they will tear me to bits and no one will be able to rescue me. 12
9:12 For the one who takes revenge against murderers took notice of the oppressed; 13
he did not overlook 14 their cry for help 15
10:3 Yes, 16 the wicked man 17 boasts because he gets what he wants; 18
the one who robs others 19 curses 20 and 21 rejects the Lord. 22
10:14 You have taken notice, 23
for 24 you always see 25 one who inflicts pain and suffering. 26
The unfortunate victim entrusts his cause to you; 27
you deliver 28 the fatherless. 29
18:30 The one true God acts in a faithful manner; 30
the Lord’s promise 31 is reliable; 32
he is a shield to all who take shelter 33 in him.
18:41 They cry out, but there is no one to help them; 34
they cry out to the Lord, 35 but he does not answer them.
19:6 It emerges from the distant horizon, 36
and goes from one end of the sky to the other; 37
nothing can escape 38 its heat.
19:7 The law of the Lord is perfect
and preserves one’s life. 39
The rules set down by the Lord 40 are reliable 41
and impart wisdom to the inexperienced. 42
19:8 The Lord’s precepts are fair 43
and make one joyful. 44
The Lord’s commands 45 are pure 46
and give insight for life. 47
22:9 Yes, you are the one who brought me out 48 from the womb
and made me feel secure on my mother’s breasts.
24:4 The one whose deeds are blameless
and whose motives are pure, 49
who does not lie, 50
or make promises with no intention of keeping them. 51
31:23 Love the Lord, all you faithful followers 52 of his!
The Lord protects those who have integrity,
but he pays back in full the one who acts arrogantly. 53
By David; a well-written song. 55
32:1 How blessed 56 is the one whose rebellious acts are forgiven, 57
whose sin is pardoned! 58
40:4 How blessed 59 is the one 60 who trusts in the Lord 61
and does not seek help from 62 the proud or from liars! 63
For the music director; a psalm of David.
41:1 How blessed 65 is the one who treats the poor properly! 66
When trouble comes, 67 the Lord delivers him. 68
46:4 The river’s channels bring joy to the city of God, 69
the special, holy dwelling place of 70 the sovereign One. 71
49:10 Surely 72 one sees 73 that even wise people die; 74
fools and spiritually insensitive people all pass away 75
and leave their wealth to others. 76
50:22 Carefully consider this, you who reject God! 77
Otherwise I will rip you to shreds 78
and no one will be able to rescue you.
55:19 God, the one who has reigned as king from long ago,
will hear and humiliate them. 79 (Selah)
They refuse to change,
and do not fear God. 80
For the music director, Jeduthun; a psalm of David.
62:1 For God alone I patiently wait; 82
he is the one who delivers me. 83
64:5 They encourage one another to carry out their evil deed. 84
They plan how to hide 85 snares,
and boast, 86 “Who will see them?” 87
68:4 Sing to God! Sing praises to his name!
Exalt the one who rides on the clouds! 88
For the Lord is his name! 89
Rejoice before him!
76:11 Make vows to the Lord your God and repay them!
Let all those who surround him 90 bring tribute to the awesome one!
81:10 I am the Lord, your God,
the one who brought you out of the land of Egypt.
Open your mouth wide and I will fill it!’
87:4 I mention Rahab 91 and Babylon to my followers. 92
Here are 93 Philistia and Tyre, 94 along with Ethiopia. 95
It is said of them, “This one was born there.” 96
89:3 The Lord said, 97
“I have made a covenant with my chosen one;
I have made a promise on oath to David, my servant:
90:4 Yes, 98 in your eyes a thousand years
are like yesterday that quickly passes,
or like one of the divisions of the nighttime. 99
A psalm; a song for the Sabbath day.
92:1 It is fitting 101 to thank the Lord,
and to sing praises to your name, O sovereign One! 102
99:6 Moses and Aaron were among his priests;
Samuel was one of those who prayed to him. 103
They 104 prayed to the Lord and he answered them.
99:8 O Lord our God, you answered them.
They found you to be a forgiving God,
but also one who punished their sinful deeds. 105
103:16 but when the hot wind 106 blows by, it disappears,
and one can no longer even spot the place where it once grew.
106:10 He delivered them from the power 107 of the one who hated them,
and rescued 108 them from the power 109 of the enemy.
118:26 May the one who comes in the name of the Lord 110 be blessed!
We will pronounce blessings on you 111 in the Lord’s temple. 112
126:6 The one who weeps as he walks along, carrying his bag 113 of seed,
will certainly come in with a shout of joy, carrying his sheaves of grain. 114
132:11 The Lord made a reliable promise to David; 115
he will not go back on his word. 116
He said, 117 “I will place one of your descendants 118 on your throne.
137:8 O daughter Babylon, soon to be devastated! 119
How blessed will be the one who repays you
for what you dished out to us! 120
By David.
144:1 The Lord, my protector, 122 deserves praise 123 –
the one who trains my hands for battle, 124
and my fingers for war,
144:2 who loves me 125 and is my stronghold,
my refuge 126 and my deliverer,
my shield and the one in whom I take shelter,
who makes nations submit to me. 127
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 tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.
11 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
12 tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.
13 tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.
14 tn Heb “did not forget.”
15 tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.
16 tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).
17 tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.
18 tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.
19 tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.
20 tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.
21 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
22 tn Another option is to translate, “he blesses one who robs others, [but] he curses the
23 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
24 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
25 tn Here the imperfect emphasizes God’s typical behavior.
26 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
27 tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.
28 tn Or “help.”
29 tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).
sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
30 tn Heb “[As for] the God, his way is blameless.” The term הָאֵל (ha’el, “the God”) stands as a nominative (or genitive) absolute in apposition to the resumptive pronominal suffix on “way.” The prefixed article emphasizes his distinctiveness as the one true God (cf. Deut 33:26). God’s “way” in this context refers to his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 67:2; 77:13 [note vv. 11-12, 14]; 103:7; 138:5; 145:17).
31 sn The
32 tn Heb “the word of the
33 sn Take shelter. See the note on the word “shelter” in v. 2.
34 tn Heb “but there is no deliverer.”
35 tn Heb “to the
sn They cry out. This reference to the psalmist’s enemies crying out for help to the
36 tn Heb “from the end of the heavens [is] its going forth.”
37 tn Heb “and its circuit [is] to their ends.”
38 tn Heb “is hidden from.”
39 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
40 tn Traditionally, “the testimony of the
41 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
42 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
43 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
44 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
45 tn Heb “command.” The singular here refers to the law as a whole.
46 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
47 tn Heb [they] enlighten [the] eyes.
48 tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
49 tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.
50 tn Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshiy, “my life”) makes little sense here; many medieval Hebrew
51 tn Heb “and does not swear an oath deceitfully.”
52 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
53 tn The participial forms in the second and third lines characterize the Lord as one who typically protects the faithful and judges the proud.
54 sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.
55 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 occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
56 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; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one’s sins are forgiven.
57 tn Heb “lifted up.”
58 tn Heb “covered over.”
59 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; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
60 tn Heb “man.” See the note on the word “one” in Ps 1:1.
61 tn Heb “who has made the
62 tn Heb “and does not turn toward.”
63 tn Heb “those falling away toward a lie.”
64 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).
65 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).
66 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.
67 tn Heb “in the day of trouble” (see Ps 27:5).
68 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
69 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).
70 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.
71 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.
72 tn The particle כִּי (ki) is understood here as asseverative (emphatic).
73 tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).
74 tn The imperfect verbal forms here and in the next line draw attention to what is characteristically true. The vav (ו) consecutive with perfect in the third line carries the same force.
75 tn Heb “together a fool and a brutish [man] perish.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 73:22; 92:6; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
76 sn Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away.
77 tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.
78 sn Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13).
79 tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (’anah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vay’annem; see 2 Kgs 17:20) and understands the root as עָנָה (’anah, “to afflict”; see also 1 Kgs 8:35).
80 tn Heb “[the ones] for whom there are no changes, and they do not fear God.”
81 sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.
82 tn Heb “only for God [is] there silence [to] my soul.”
83 tn Heb “from him [is] my deliverance.”
84 tn Heb “they give strength to themselves, an evil matter [or “word”].”
85 tn Heb “they report about hiding.”
86 tn Heb “they say.”
87 tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).
88 tn Traditionally the Hebrew term עֲרָבוֹת (’aravot) is taken as “steppe-lands” (often rendered “deserts”), but here the form is probably a homonym meaning “clouds.” Verse 33, which depicts God as the one who “rides on the sky” strongly favors this (see as well Deut 33:26), as does the reference in v. 9 to God as the source of rain. The term עֲרָבָה (’aravah, “cloud”) is cognate with Akkadian urpatu/erpetu and with Ugaritic ’rpt. The phrase rkb ’rpt (“one who rides on the clouds”) appears in Ugaritic mythological texts as an epithet of the storm god Baal. The nonphonemic interchange of the bilabial consonants b and p is attested elsewhere in roots common to Hebrew and Ugaritic, though the phenomenon is relatively rare.
89 tc Heb “in the
90 tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.
91 sn “Rahab,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7).
92 tn Heb “to those who know me” (see Ps 36:10). Apparently the
93 tn Heb “Look.”
94 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
95 tn Heb “Cush.”
96 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.
97 tn The words “the
98 tn Or “for.”
99 sn The divisions of the nighttime. The ancient Israelites divided the night into distinct periods, or “watches.”
100 sn Psalm 92. The psalmist praises God because he defeats the wicked and vindicates his loyal followers.
101 tn Or “good.”
102 tn Traditionally “O Most High.”
103 tn Heb “among those who called on his name.”
104 tn Heb “those who.” The participle is in apposition to the phrase “those who called on his name” in the preceding line.
105 tn Heb “a God of lifting up [i.e., forgiveness] you were to them, and an avenger concerning their deeds.” The present translation reflects the traditional interpretation, which understands the last line as qualifying the preceding one. God forgave Moses and Aaron, but he also disciplined them when they sinned (cf. NIV, NRSV). Another option is to take “their deeds” as referring to harmful deeds directed against Moses and Aaron. In this case the verse may be translated, “and one who avenged attacks against them.” Still another option is to emend the participial form נֹקֵם (noqem, “an avenger”) to נֹקָם (noqam), a rare Qal participial form of נָקַה (naqah, “purify”) with a suffixed pronoun. In this case one could translate, “and one who purified them from their [sinful] deeds” (cf. NEB “and held them innocent”).
106 tn Heb “[the] wind.” The word “hot” is supplied in the translation for clarification.
107 tn Heb “hand.”
108 tn Or “redeemed.”
109 tn Heb “hand.”
110 sn The people refer here to the psalmist, who enters the
111 tn The pronominal suffix is second masculine plural, but the final mem (ם) is probably dittographic (note the mem [מ] at the beginning of the following form) or enclitic, in which case the suffix may be taken as second masculine singular, referring to the psalmist.
112 tn Heb “from the house of the
113 tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.
114 tn The Hebrew noun אֲלֻמָּה (’alummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.
sn Verse 6 expands the image of v. 5. See the note on the word “harvest” there.
115 tn Heb “the
116 tn Heb “he will not turn back from it.”
117 tn The words “he said” are supplied in the translation to clarify that what follows are the
118 tn Heb “the fruit of your body.”
119 tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.
120 tn Heb “O the happiness of the one who repays you your wage which you paid to us.”
121 sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.
122 tn Heb “my rocky summit.” The
123 tn Heb “blessed [be] the
124 sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
125 tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).
126 tn Or “my elevated place.”
127 tn Heb “the one who subdues nations beneath me.”