2:1 Why 2 do the nations rebel? 3
Why 4 are the countries 5 devising 6 plots that will fail? 7
2:10 So now, you kings, do what is wise; 8
you rulers of the earth, submit to correction! 9
10:12 Rise up, Lord! 10
O God, strike him down! 11
Do not forget the oppressed!
15:3 He 12 does not slander, 13
or do harm to others, 14
or insult his neighbor. 15
17:5 I carefully obey your commands; 16
I do not deviate from them. 17
18:22 For I am aware of all his regulations, 18
and I do not reject his rules. 19
21:2 You grant 20 him his heart’s desire;
you do not refuse his request. 21 (Selah)
26:4 I do not associate 22 with deceitful men,
or consort 23 with those who are dishonest. 24
26:5 I hate the mob 25 of evil men,
and do not associate 26 with the wicked.
26:9 Do not sweep me away 27 with sinners,
or execute me along with violent people, 28
26:10 who are always ready to do wrong 29
or offer a bribe. 30
27:8 My heart tells me to pray to you, 31
and I do pray to you, O Lord. 32
28:4 Pay them back for their evil deeds!
Pay them back for what they do!
Punish them! 33
34:12 Do you want to really live? 34
Would you love to live a long, happy life? 35
34:14 Turn away from evil and do what is right! 36
Strive for peace and promote it! 37
35:22 But you take notice, 38 Lord!
O Lord, do not remain far away from me!
35:24 Vindicate me by your justice, O Lord my God!
Do not let them gloat 39 over me!
36:11 Do not let arrogant men overtake me,
or let evil men make me homeless! 40
37:27 Turn away from evil! Do what is right! 41
Then you will enjoy lasting security. 42
37:31 The law of their God controls their thinking; 43
their 44 feet do not slip.
40:8 I want to do what pleases you, 45 my God.
Your law dominates my thoughts.” 46
44:24 Why do you look the other way, 47
and ignore 48 the way we are oppressed and mistreated? 49
49:12 but, despite their wealth, people do not last, 50
they are like animals 51 that perish. 52
49:16 Do not be afraid when a man becomes rich 53
and his wealth multiplies! 54
49:20 Wealthy people do not understand; 55
they are like animals 56 that perish. 57
50:9 I do not need to take 58 a bull from your household
or goats from your sheepfolds.
50:19 You do damage with words, 59
and use your tongue to deceive. 60
51:18 Because you favor Zion, do what is good for her! 61
Fortify 62 the walls of Jerusalem! 63
54:3 For foreigners 64 attack me; 65
ruthless men, who do not respect God, seek my life. 66 (Selah)
55:11 Disaster is within it;
violence 67 and deceit do not depart from its public square.
56:11 in God I trust, I am not afraid.
What can mere men 68 do to me? 69
58:2 No! 70 You plan how to do what is unjust; 71
you deal out violence in the earth. 72
62:12 and you, O Lord, demonstrate loyal love. 73
For you repay men for what they do. 74
69:17 Do not ignore 75 your servant,
for I am in trouble! Answer me right away! 76
69:27 Hold them accountable for all their sins! 77
Do not vindicate them! 78
71:12 O God, do not remain far away from me!
My God, hurry and help me! 79
73:7 Their prosperity causes them to do wrong; 80
their thoughts are sinful. 81
73:25 Whom do I have in heaven but you?
I desire no one but you on earth. 82
74:23 Do not disregard 83 what your enemies say, 84
or the unceasing shouts of those who defy you. 85
78:32 Despite all this, they continued to sin,
and did not trust him to do amazing things. 86
85:4 Restore us, O God our deliverer!
Do not be displeased with us! 87
86:10 For you are great and do amazing things.
You alone are God.
88:14 O Lord, why do you reject me,
and pay no attention to me? 88
89:31 if they break 89 my rules
and do not keep my commandments,
89:47 Take note of my brief lifespan! 90
Why do you make all people so mortal? 91
91:11 For he will order his angels 92
to protect you in all you do. 93
92:6 The spiritually insensitive do not recognize this;
the fool does not understand this. 94
101:4 I will have nothing to do with a perverse person; 95
I will not permit 96 evil.
102:27 But you remain; 97
your years do not come to an end.
103:2 Praise the Lord, O my soul!
Do not forget all his kind deeds! 98
104:23 Men then go out to do their work,
and labor away until evening. 99
106:3 How blessed are those who promote justice,
and do what is right all the time!
106:34 They did not destroy the nations, 100
as the Lord had commanded them to do.
114:6 Why do you skip like rams, O mountains,
like lambs, O hills?
118:6 The Lord is on my side, 101 I am not afraid!
What can people do to me? 102
119:10 With all my heart I seek you.
Do not allow me to stray from your commands!
119:16 I find delight 103 in your statutes;
I do not forget your instructions. 104
119:19 I am like a foreigner in this land. 105
Do not hide your commands from me!
119:31 I hold fast 106 to your rules.
O Lord, do not let me be ashamed!
119:32 I run along the path of your commands,
for you enable me to do so. 107
119:43 Do not completely deprive me of a truthful testimony, 108
for I await your justice.
119:61 The ropes of the wicked tighten around 109 me,
but I do not forget your law.
119:68 You are good and you do good.
Teach me your statutes!
119:83 For 110 I am like a wineskin 111 dried up in smoke. 112
I do not forget your statutes.
119:87 They have almost destroyed me here on the earth,
but I do not reject your precepts.
119:102 I do not turn aside from your regulations,
for you teach me.
119:109 My life is in continual danger, 113
but I do not forget your law.
119:110 The wicked lay a trap for me,
but I do not wander from your precepts.
119:116 Sustain me as you promised, 114 so that I will live. 115
Do not disappoint me! 116
119:122 Guarantee the welfare of your servant! 117
Do not let the arrogant oppress me!
119:132 Turn toward me and extend mercy to me,
as you typically do to your loyal followers. 118
119:133 Direct my steps by your word! 119
Do not let any sin dominate me!
119:136 Tears stream down from my eyes, 120
because people 121 do not keep your law.
119:141 I am insignificant and despised,
yet I do not forget your precepts.
119:149 Listen to me 122 because of 123 your loyal love!
O Lord, revive me, as you typically do! 124
119:150 Those who are eager to do 125 wrong draw near;
they are far from your law.
ר (Resh)
119:153 See my pain and rescue me!
For I do not forget your law.
119:155 The wicked have no chance for deliverance, 126
for they do not seek your statutes.
119:156 Your compassion is great, O Lord.
Revive me, as you typically do! 127
119:157 The enemies who chase me are numerous. 128
Yet I do not turn aside from your rules.
119:158 I take note of the treacherous and despise them,
because they do not keep your instructions. 129
119:168 I keep your precepts and rules,
for you are aware of everything I do. 130
121:8 The Lord will protect you in all you do, 131
now and forevermore.
125:4 Do good, O Lord, to those who are good,
to the morally upright! 132
132:10 For the sake of David, your servant,
do not reject your chosen king! 133
139:21 O Lord, do I not hate those who hate you,
and despise those who oppose you? 134
143:2 Do not sit in judgment on 135 your servant,
for no one alive is innocent before you. 136
146:3 Do not trust in princes,
or in human beings, who cannot deliver! 137
1 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
2 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
3 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
4 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
5 tn Or “peoples” (so many English versions).
6 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
7 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
8 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
9 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
10 sn Rise up, O
11 tn Heb “lift up your hand.” Usually the expression “lifting the hand” refers to praying (Pss 28:2; 134:2) or making an oath (Ps 106:26), but here it probably refers to “striking a blow” (see 2 Sam 18:28; 20:21). Note v. 15, where the psalmist asks the
12 sn Hebrew 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.
13 tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.
14 tn Or “his fellow.”
15 tn Heb “and he does not lift up an insult against one who is near to him.”
16 tn Heb “my steps stay firm in your tracks.” The infinitive absolute functions here as a finite verb (see GKC 347 §113.gg). God’s “tracks” are his commands, i.e., the moral pathways he has prescribed for the psalmist.
17 tn Heb “my footsteps do not stagger.”
18 tn Heb “for all his regulations [are] before me.” The Hebrew term מִשְׁפָּטִים (mishpatim, “regulations”) refers to God’s covenantal requirements, especially those which the king is responsible to follow (cf. Deut 17:18-20). See also Pss 19:9 (cf. vv. 7-8); 89:30; 147:20 (cf. v. 19), as well as the numerous uses of the term in Ps 119.
19 tn Heb “and his rules I do not turn aside from me.” 2 Sam 22:23 reads, “and his rules, I do not turn aside from it.” The prefixed verbal form is probably an imperfect; the psalmist here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf. v. 30 and Deut 17:18-20).
20 tn The translation assumes the perfect verbal forms in v. 2 are generalizing, stating factually what God typically does for the king. Another option is to take them as present perfects, “you have granted…you have not refused.” See v. 4, which mentions a specific request for a long reign.
21 tn Heb “and the request of his lips you do not refuse.”
22 tn Heb “sit.”
23 tn Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
24 tn Heb “[those who] conceal themselves.”
25 tn Heb “assembly, company.”
26 tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.
27 tn Heb “do not gather up my life with.”
28 tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line).
29 tn Heb “who [have] in their hands evil.”
30 tn Heb “and their right hand is full of a bribe.”
31 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
32 tn Heb “your face, O
33 tn Heb “Give to them according to their work, and according to the evil of their deeds. According to the work of their hands give to them. Return their due to them.” The highly repetitive style reflects the psalmist’s agitated emotional state and draws attention to his yearning for justice.
34 tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.
35 tn Heb “[Who] loves days to see good?”
36 tn Or “do good.”
37 tn Heb “seek peace and pursue it.”
38 tn Heb “you see, O
39 tn Heb “rejoice.”
40 tn Heb “let not a foot of pride come to me, and let not the hand of the evil ones cause me to wander as a fugitive.”
41 tn Or “Do good!” The imperatives are singular (see v. 1).
42 tn Heb “and dwell permanently.” The imperative with vav (ו) is best taken here as a result clause after the preceding imperatives.
43 tn Heb “the law of his God [is] in his heart.” The “heart” is here the seat of one’s thoughts and motives.
44 tn Heb “his.” The pronoun has been translated as plural to agree with the representative or typical “godly” in v. 30.
45 tn Or “your will.”
46 tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making.
47 tn Heb “Why do you hide your face?” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
48 tn Or “forget.”
49 tn Heb “our oppression and our affliction.”
50 tn Heb “but mankind in honor does not remain.” The construction vav (ו) + noun at the beginning of the verse can be taken as contrastive in relation to what precedes. The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some scholars emend יָלִין (yalin, “remains”) to יָבִין (yavin, “understands”) but this is an unnecessary accommodation to the wording of v. 20.
51 tn Or “cattle.”
52 tn The verb is derived from דָּמָה (damah, “cease; destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (“be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [דָּמָה, “be silent,” and דָּמָה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense in v. 20, where the preceding line focuses on mankind’s lack of understanding.
53 sn When a man becomes rich. Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5-6).
54 tn Heb “when the glory of his house grows great.”
55 tn Heb “mankind in honor does not understand.” The Hebrew term יְקָר (yÿqar, “honor”) probably refers here to the wealth mentioned in the preceding context. The imperfect verbal form draws attention to what is characteristically true. Some emend יָבִין (yavin, “understands”) to יָלִין (yalin, “remains”), but this is an unnecessary accommodation to the wording of v. 12.
56 tn Or “cattle.”
57 tn The Hebrew verb is derived from דָּמָה (damah, “cease, destroy”; BDB 198 s.v.). Another option is to derive the verb from דָּמָה (damah, “be silent”; see HALOT 225 s.v. II דמה, which sees two homonymic roots [I דָּמַה, “be silent,” and II דָּמַה, “destroy”] rather than a single root) and translate, “they are like dumb beasts.” This makes particularly good sense here, where the preceding line focuses on mankind’s lack of understanding.
58 tn Or “I will not take.”
59 tn Heb “your mouth you send with evil.”
60 tn Heb “and your tongue binds together [i.e., “frames”] deceit.”
61 tn Heb “do what is good for Zion in your favor.”
62 tn Or “Build.” The imperfect verbal form is used here to express the psalmist’s wish or request.
63 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
64 tc Many medieval Hebrew
65 tn Heb “rise against me.”
66 tn Heb “and ruthless ones seek my life, they do not set God in front of them.”
67 tn Or “injury, harm.”
68 tn The statement is similar to that of v. 4, except “flesh” is used there instead of “man.”
69 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential.
70 tn The particle אַף (’af, “no”) is used here as a strong adversative emphasizing the following statement, which contrasts reality with the rulers’ claim alluded to in the rhetorical questions (see Ps 44:9).
71 tn Heb “in the heart unjust deeds you do.” The phrase “in the heart” (i.e., “mind”) seems to refer to their plans and motives. The Hebrew noun עַוְלָה (’avlah, “injustice”) is collocated with פָּעַל (pa’al, “do”) here and in Job 36:23 and Ps 119:3. Some emend the plural form עוֹלֹת (’olot, “unjust deeds”; see Ps 64:6) to the singular עָוֶל (’avel, “injustice”; see Job 34:32), taking the final tav (ת) as dittographic (note that the following verbal form begins with tav). Some then understand עָוֶל (’avel, “injustice”) as a genitive modifying “heart” and translate, “with a heart of injustice you act.”
72 tn Heb “in the earth the violence of your hands you weigh out.” The imagery is from the economic realm. The addressees measure out violence, rather than justice, and distribute it like a commodity. This may be ironic, since justice was sometimes viewed as a measuring scale (see Job 31:6).
73 tn Heb “and to you, O Master, [is] loyal love.”
74 tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”
sn You repay men for what they do. The psalmist views God’s justice as a demonstration of both his power (see v. 11c) and his loyal love (see v. 12a). When God judges evildoers, he demonstrates loyal love to his people.
75 tn Heb “do not hide your face from.” The Hebrew idiom “hide the face” can (1) mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) carry the stronger idea of “reject” (see Pss 30:7; 88:14).
76 tn Or “quickly.”
77 tn Heb “place sin upon their sin.”
78 tn Heb “let them not come into your vindication.”
79 tn Heb “hurry to my help.”
80 tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsa’, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (’enemo, “their eye”) to עֲוֹנָמוֹ, (’avonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.
81 tn Heb “the thoughts of [their] heart [i.e., mind] cross over” (i.e., violate God’s moral boundary, see Ps 17:3).
82 tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.
83 tn Or “forget.”
84 tn Heb “the voice of your enemies.”
85 tn Heb “the roar of those who rise up against you, which ascends continually.”
86 tn Heb “and did not believe in his amazing deeds.”
87 tn Heb “break your displeasure with us.” Some prefer to emend הָפֵר (hafer, “break”) to הָסֵר (haser, “turn aside”).
88 tn Heb “[why] do you hide your face from me?”
89 tn Or “desecrate.”
90 tn Heb “remember me, what is [my] lifespan.” The Hebrew term חֶלֶד (kheled) is also used of one’s lifespan in Ps 39:5. Because the Hebrew text is so awkward here, some prefer to emend it to read מֶה חָדֵל אָנִי (meh khadel ’aniy, “[remember] how transient [that is, “short-lived”] I am”; see Ps 39:4).
91 tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavah) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48).
92 tn Heb “for his angels he will command concerning you.”
93 tn Heb “in all your ways.”
94 tn Heb “the brutish man does not know, and the fool does not understand this.” The adjective בַּעַר (ba’ar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 49:10; 73:22; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).
95 tn Heb “a perverse heart will turn aside from me.” The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted; crooked” and by extension refers to someone or something that is morally perverse (see Ps 18:26). It appears frequently in the Book of Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6).
96 tn Heb “know.” The king will not willingly allow perverse individuals to remain in his royal court.
97 tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the
98 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the
99 tn Heb “man goes out to his work, and to his labor until evening.”
100 tn That is, the nations of Canaan.
101 tn Heb “for me.”
102 tn The rhetorical question assumes the answer, “Nothing!” The imperfect is used in a modal sense here, indicating capability or potential. See Ps 56:11.
103 tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God’s law. Another option is to translate with the future tense, “I will find delight…I will not forget.”
104 tn Heb “your word.” Many medieval Hebrew
105 tn Heb “I am a resident alien in the land.” Resident aliens were especially vulnerable and in need of help. They needed to know the social and legal customs of the land to avoid getting into trouble. The translation (note the addition of “like”) assumes the psalmist is speaking metaphorically, not literally.
106 tn Or “cling to.”
107 tn Heb “for you make wide my heart.” The “heart” is viewed here as the seat of the psalmist’s volition and understanding. The
108 tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the
109 tn Heb “surround.”
110 tn Or “even though.”
111 tn The Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).
112 tn Heb “in the smoke.”
113 tn Heb “my life [is] in my hands continually.”
114 tn Heb “according to your word.”
115 tn The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
116 tn Heb “do not make me ashamed of my hope.” After the Hebrew verb בּוֹשׁ (bosh, “to be ashamed”) the preposition מִן (min, “from”) often introduces the reason for shame.
117 tn Heb “be surety for your servant for good.”
118 tn Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the
119 tn God’s “word” refers here to his law (see v. 11).
120 tn Heb “[with] flowing streams my eyes go down.”
121 tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.
122 tn Heb “my voice.”
123 tn Heb “according to.”
124 tn Heb “according to your custom.”
125 tn Heb “those who pursue.”
126 tn Heb “far from the wicked [is] deliverance.”
127 tn Heb “according to your customs.”
128 tn Heb “many [are] those who chase me and my enemies.”
129 tn Heb “your word.”
130 tn Heb “for all my ways [are] before you.”
131 tn Heb “your going out and your coming in.”
132 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
133 tn Heb “do not turn away the face of your anointed one.”
134 tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomÿmekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvÿmitqomÿmekha), a Hitpolel participle (the prefixed mem [מ] of the participle is accidentally omitted in the MT, though a few medieval Hebrew
135 tn Heb “do not enter into judgment with.”
136 tn Heb “for no one living is innocent before you.”
137 tn Heb “in a son of man, to whom there is no deliverance.”