2:5 Then he angrily speaks to them
and terrifies them in his rage, 1 saying, 2
3:4 To the Lord I cried out, 3
and he answered me from his holy hill. 4 (Selah)
7:17 I will thank the Lord for 5 his justice;
I will sing praises to the sovereign Lord! 6
10:16 The Lord rules forever! 7
The nations are driven out of his land. 8
11:7 Certainly 9 the Lord is just; 10
he rewards godly deeds; 11
the upright will experience his favor. 12
15:3 He 13 does not slander, 14
or do harm to others, 15
or insult his neighbor. 16
18:9 He made the sky sink 17 as he descended;
a thick cloud was under his feet.
18:14 He shot his 18 arrows and scattered them, 19
many lightning bolts 20 and routed them. 21
19:2 Day after day it speaks out; 22
night after night it reveals his greatness. 23
20:2 May he send you help from his temple; 24
from Zion may he give you support!
21:3 For you bring him 25 rich 26 blessings; 27
you place a golden crown on his head.
25:9 May he show 28 the humble what is right! 29
May he teach 30 the humble his way!
25:10 The Lord always proves faithful and reliable 31
to those who follow the demands of his covenant. 32
25:12 The Lord shows his faithful followers
the way they should live. 33
33:11 The Lord’s decisions stand forever;
his plans abide throughout the ages. 34
33:21 For our hearts rejoice in him,
for we trust in his holy name.
34:3 Magnify the Lord with me!
Let’s praise 35 his name together!
34:6 This oppressed man cried out and the Lord heard;
he saved him 36 from all his troubles.
34:20 He protects 37 all his bones; 38
not one of them is broken. 39
34:22 The Lord rescues his servants; 40
all who take shelter in him escape punishment. 41
35:9 Then I will rejoice in the Lord
and be happy because of his deliverance. 42
36:2 for he is too proud
to recognize and give up his sin. 43
37:24 Even if 44 he trips, he will not fall headlong, 45
for the Lord holds 46 his hand.
37:26 All day long he shows compassion and lends to others, 47
and his children 48 are blessed.
38:14 I am like a man who cannot hear
and is incapable of arguing his defense. 49
47:8 God reigns 50 over the nations!
God sits on his holy throne!
49:7 Certainly a man cannot rescue his brother; 51
he cannot pay God an adequate ransom price 52
49:16 Do not be afraid when a man becomes rich 53
and his wealth multiplies! 54
49:19 But he will join his ancestors; 55
they will never again see the light of day. 56
61:6 Give the king long life!
Make his lifetime span several generations! 57
66:2 Sing praises about the majesty of his reputation! 58
Give him the honor he deserves! 59
66:5 Come and witness 60 God’s exploits! 61
His acts on behalf of people are awesome! 62
66:20 God deserves praise, 63
for 64 he did not reject my prayer
or abandon his love for me! 65
69:33 For the Lord listens to the needy;
he does not despise his captive people. 66
72:9 Before him the coastlands 67 will bow down,
and his enemies will lick the dust. 68
77:7 I asked, 69 “Will the Lord reject me forever?
Will he never again show me his favor?
78:10 They did not keep their covenant with God, 70
and they refused to obey 71 his law.
78:34 When he struck them down, 72 they sought his favor; 73
they turned back and longed for God.
78:37 They were not really committed to him, 74
and they were unfaithful to his covenant.
78:56 Yet they challenged and defied 75 the sovereign God, 76
and did not obey 77 his commands. 78
78:66 He drove his enemies back;
he made them a permanent target for insults. 79
78:70 He chose David, his servant,
and took him from the sheepfolds.
85:12 Yes, the Lord will bestow his good blessings, 80
and our land will yield 81 its crops.
89:23 I will crush his enemies before him;
I will strike down those who hate him.
89:37 it will remain stable, like the moon, 82
his throne will endure like the skies.” 83 (Selah)
89:39 You have repudiated 84 your covenant with your servant; 85
you have thrown his crown to the ground. 86
89:43 You turn back 87 his sword from the adversary, 88
and have not sustained him in battle. 89
89:45 You have cut short his youth, 90
and have covered him with shame. (Selah)
89:51 Your enemies, O Lord, hurl insults;
they insult your chosen king as they dog his footsteps. 91
91:11 For he will order his angels 92
to protect you in all you do. 93
95:4 The depths of the earth are in his hand, 94
and the mountain peaks belong to him.
96:2 Sing to the Lord! Praise his name!
Announce every day how he delivers! 95
96:6 Majestic splendor emanates from him; 96
his sanctuary is firmly established and beautiful. 97
96:8 Ascribe to the Lord the splendor he deserves! 98
Bring an offering and enter his courts!
97:2 Dark clouds surround him;
equity and justice are the foundation of his throne. 99
97:3 Fire goes before him;
on every side 100 it burns up his enemies.
97:4 His lightning bolts light up the world;
the earth sees and trembles.
97:12 You godly ones, rejoice in the Lord!
Give thanks to his holy name. 101
99:5 Praise 102 the Lord our God!
Worship 103 before his footstool!
He is holy!
100:2 Worship 104 the Lord with joy!
Enter his presence with joyful singing!
100:5 For the Lord is good.
His loyal love endures, 105
and he is faithful through all generations. 106
103:2 Praise the Lord, O my soul!
Do not forget all his kind deeds! 107
103:4 who delivers 108 your life from the Pit, 109
who crowns you with his loyal love and compassion,
105:2 Sing to him!
Make music to him!
Tell about all his miraculous deeds!
105:3 Boast about his holy name!
Let the hearts of those who seek the Lord rejoice!
105:4 Seek the Lord and the strength he gives!
Seek his presence continually!
105:5 Recall the miraculous deeds he performed,
his mighty acts and the judgments he decreed, 110
105:8 He always remembers his covenantal decree,
the promise he made 111 to a thousand generations –
105:19 until the time when his prediction 112 came true.
The Lord’s word 113 proved him right. 114
105:20 The king authorized his release; 115
the ruler of nations set him free.
105:24 The Lord 116 made his people very fruitful,
and made them 117 more numerous than their 118 enemies.
105:26 He sent his servant Moses,
and Aaron, whom he had chosen.
105:42 Yes, 119 he remembered the sacred promise 120
he made to Abraham his servant.
106:2 Who can adequately recount the Lord’s mighty acts,
or relate all his praiseworthy deeds? 121
106:13 They quickly forgot what he had done; 122
they did not wait for his instructions. 123
106:24 They rejected the fruitful land; 124
they did not believe his promise. 125
106:40 So the Lord was angry with his people 126
and despised the people who belong to him. 127
Book 5
(Psalms 107-150)
107:1 Give thanks to the Lord, for he is good,
and his loyal love endures! 129
107:24 They witnessed the acts of the Lord,
his amazing feats on the deep water.
107:42 When the godly see this, they rejoice,
and every sinner 130 shuts his mouth.
109:6 131 Appoint an evil man to testify against him! 132
May an accuser stand 133 at his right side!
109:10 May his children 134 roam around begging,
asking for handouts as they leave their ruined home! 135
109:11 May the creditor seize 136 all he owns!
May strangers loot his property! 137
109:12 May no one show him kindness! 138
May no one have compassion 139 on his fatherless children!
110:7 From the stream along the road he drinks;
then he lifts up his head. 140
112:2 His descendants 141 will be powerful on the earth;
the godly 142 will be blessed.
112:5 It goes well for the one 143 who generously lends money,
and conducts his business honestly. 144
112:9 He generously gives 145 to the needy;
his integrity endures. 146
He will be vindicated and honored. 147
113:4 The Lord is exalted over all the nations;
his splendor reaches beyond the sky. 148
113:8 that he might seat him with princes,
with the princes of his people.
116:12 How can I repay the Lord
for all his acts of kindness to me?
118:1 Give thanks to the Lord, for he is good
and his loyal love endures! 150
118:3 Let the family 151 of Aaron say,
“Yes, his loyal love endures!”
118:4 Let the loyal followers of the Lord 152 say,
“Yes, his loyal love endures!”
118:29 Give thanks to the Lord, for he is good
and his loyal love endures! 153
119:2 How blessed are those who observe his rules,
and seek him with all their heart,
125:2 As the mountains surround Jerusalem, 154
so the Lord surrounds his people,
now and forevermore.
A song of ascents. 156
132:1 O Lord, for David’s sake remember
all his strenuous effort, 157
132:13 Certainly 158 the Lord has chosen Zion;
he decided to make it his home. 159
135:4 Indeed, 160 the Lord has chosen Jacob for himself,
Israel to be his special possession. 161
135:12 He gave their land as an inheritance,
as an inheritance to Israel his people.
136:1 Give thanks to the Lord, for he is good,
for his loyal love endures. 163
136:2 Give thanks to the God of gods,
for his loyal love endures.
136:3 Give thanks to the Lord of lords,
for his loyal love endures,
136:4 to the one who performs magnificent, amazing deeds all by himself,
for his loyal love endures,
136:5 to the one who used wisdom to make the heavens,
for his loyal love endures,
136:6 to the one who spread out the earth over the water,
for his loyal love endures,
136:7 to the one who made the great lights,
for his loyal love endures,
136:8 the sun to rule by day,
for his loyal love endures,
136:9 the moon and stars to rule by night,
for his loyal love endures,
136:10 to the one who struck down the firstborn of Egypt,
for his loyal love endures,
136:11 and led Israel out from their midst,
for his loyal love endures,
136:12 with a strong hand and an outstretched arm,
for his loyal love endures,
136:13 to the one who divided 164 the Red Sea 165 in two, 166
for his loyal love endures,
136:14 and led Israel through its midst,
for his loyal love endures,
136:17 to the one who struck down great kings,
for his loyal love endures,
136:21 and gave their land as an inheritance,
for his loyal love endures,
136:23 to the one who remembered us when we were down, 167
for his loyal love endures,
136:24 and snatched us away from our enemies,
for his loyal love endures,
136:25 to the one who gives food to all living things, 168
for his loyal love endures.
136:26 Give thanks to the God of heaven,
for his loyal love endures!
144:10 the one who delivers 169 kings,
and rescued David his servant from a deadly 170 sword.
145:3 The Lord is great and certainly worthy of praise!
No one can fathom his greatness! 171
145:17 The Lord is just in all his actions, 172
and exhibits love in all he does. 173
145:21 My mouth will praise the Lord. 174
Let all who live 175 praise his holy name forever!
147:5 Our Lord is great and has awesome power; 176
there is no limit to his wisdom. 177
147:17 He throws his hailstones 178 like crumbs.
Who can withstand the cold wind he sends? 179
148:8 O fire and hail, snow and clouds, 180
O stormy wind that carries out his orders, 181
149:4 For the Lord takes delight in his people;
he exalts the oppressed by delivering them. 182
1 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
2 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
3 tn The prefixed verbal form could be an imperfect, yielding the translation “I cry out,” but the verb form in the next line (a vav [ו] consecutive with the preterite) suggests this is a brief narrative of what has already happened. Consequently the verb form in v. 4a is better understood as a preterite, “I cried out.” (For another example of the preterite of this same verb form, see Ps 30:8.) Sometime after the crisis arose, the psalmist prayed to the Lord and received an assuring answer. Now he confidently awaits the fulfillment of the divine promise.
4 sn His holy hill. That is, Zion (see Pss 2:6; 48:1-2). The psalmist recognizes that the
5 tn Heb “according to.”
6 tn Heb “[to] the name of the
7 tn Heb “the
8 tn Or “the nations perish from his land.” The perfect verb form may express what is typical or it may express rhetorically the psalmist’s certitude that God’s deliverance is “as good as done.”
sn The nations may be the underlying reality behind the psalmist’s references to the “wicked” in the earlier verses. This reference to the nations may have motivated the combining of Ps 10 with Ps 9 (see Ps 9:5, 15, 19).
9 tn Or “for.”
10 tn Or “righteous.”
11 tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsÿdaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”
12 tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.
13 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.
14 tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.
15 tn Or “his fellow.”
16 tn Heb “and he does not lift up an insult against one who is near to him.”
17 tn The Hebrew verb נָטָה (natah) can carry the sense “[cause to] bend, bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the
18 tn 2 Sam 22:15 omits the pronominal suffix (“his”).
19 tn The pronominal suffixes on the verbs “scattered” and “routed” (see the next line) refer to the psalmist’s enemies. Some argue that the suffixes refer to the arrows, in which case one might translate “shot them far and wide” and “made them move noisily,” respectively. They argue that the enemies have not been mentioned since v. 4 and are not again mentioned until v. 17. However, usage of the verbs פוּץ (puts, “scatter”) and הָמַם (hamam, “rout”) elsewhere in Holy War accounts suggests the suffixes refer to enemies. Enemies are frequently pictured in such texts as scattered and/or routed (see Exod 14:24; 23:27; Num 10:35; Josh 10:10; Judg 4:15; 1 Sam 7:10; 11:11; Ps 68:1).
20 sn Lightning is a common motif in in OT theophanies and in ancient Near Eastern portrayals of the storm god and warring kings. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 190-92.
21 tn Heb “lightning bolts, many.” 2 Sam 22:15 has simply “lightning” (בָּרָק, baraq). The identity of the word רָב (rav) in Ps 18:14 is problematic. (1) It may be a form of a rare verb רָבַב (ravav, “to shoot”), perhaps attested in Gen 49:23 as well. In this case one might translate, “he shot lightning bolts and routed them.” Other options include (2) understanding רָב (rav) as an adverbial use of the adjective, “lightning bolts in abundance,” or (3) emending the form to רַבּוּ (rabbu), from רָבַב (ravav, “be many”) or to רָבוּ (ravu), from רָבָה (ravah, “be many”) – both a haplography of the vav (ו); note the initial vav on the immediately following form – and translating “lightning bolts were in abundance.”
sn Arrows and lightning bolts are associated in other texts (see Pss 77:17-18; 144:6; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
22 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
23 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
24 tc Heb “from [the] temple.” The third masculine singular pronominal suffix (ן, nun) has probably been accidentally omitted by haplography. Note that the following word begins with a prefixed vav (ו). See P. C. Craigie, Psalms 1-50 (WBC), 184.
25 tn Or “meet him [with].”
26 tn Heb “good.”
27 sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).
28 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
29 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
30 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
31 tn Heb “all the paths of the
32 tn Heb “to the ones who keep his covenant and his testimonies.”
33 tn Heb “Who is this man, the one who fears the
34 tn Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The
35 tn Or “exalt.”
36 tn The pronoun refers back to “this oppressed man,” namely, the psalmist.
37 tn The Hebrew participial form suggests such protection is characteristic.
38 tn That is, he protects the godly from physical harm.
39 sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38-20:18).
40 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
41 tn “Taking shelter” in the
42 tn Heb “then my soul will rejoice in the
43 tn Heb “for it causes to be smooth to him in his eyes to find his sin to hate.” The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways.
44 tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).
45 tn Heb “be hurled down.”
46 tn The active participle indicates this is characteristically true. See v. 17.
47 tn The active participles describe characteristic behavior.
48 tn Or “offspring”; Heb “seed.”
49 tn Heb “and there is not in his mouth arguments.”
50 tn When a new king was enthroned, his followers would acclaim him king using this enthronement formula (Qal perfect 3ms מָלַךְ, malakh, “to reign,” followed by the name of the king). See 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13, as well as Isa 52:7. In this context the perfect verbal form is generalizing, but the declaration logically follows the historical reference in v. 5 to the
51 tn Heb “a brother, he surely does not ransom, a man.” The sequence אִישׁ...אָח (’akh...’ish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אָח...אִישׁ (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew
52 tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.
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 Verses 18-19a are one long sentence in the Hebrew text, which reads: “Though he blesses his soul in his life, [saying], ‘And let them praise you, for you do well for yourself,’ it [that is, his soul] will go to the generation of his fathers.” This has been divided into two sentences in the translation for clarity, in keeping with the tendency of contemporary English to use shorter sentences.
56 tn Heb “light.” The words “of day” are supplied in the translation for clarification.
57 tn Heb “days upon days of the king add, his years like generation and generation.”
sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.
58 tn Heb “his name,” which here stands metonymically for God’s reputation.
59 tn Heb “make honorable his praise.”
60 tn Or “see.”
61 tn Or “acts” (see Ps 46:8).
62 tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”
63 tn Heb “blessed [be] God.”
64 tn Or “who.” In a blessing formula after בָּרוּךְ (barukh, “blessed be”) the form אֲשֶׁר (’asher), whether taken as a relative pronoun or causal particle, introduces the basis for the blessing/praise.
65 tn Heb “did not turn aside my prayer and his loyal love with me.”
66 tn Heb “his prisoners he does not despise.”
67 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
68 sn As they bow down before him, it will appear that his enemies are licking the dust.
69 tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.
70 tn Heb “the covenant of God.”
71 tn Heb “walk in.”
72 tn Or “killed them,” that is, killed large numbers of them.
73 tn Heb “they sought him.”
74 tn Heb “and their heart was not firm with him.”
75 tn Or “tested and rebelled against.”
76 tn Heb “God, the Most High.”
77 tn Or “keep.”
78 tn Heb “his testimonies” (see Ps 25:10).
79 tn Heb “a permanent reproach he made them.”
80 tn Heb “what is good.”
81 tn Both “bestow” and “yield” translate the same Hebrew verb (נָתַן, natan). The repetition of the word emphasizes that agricultural prosperity is the direct result of divine blessing.
82 tn Heb “like the moon it will be established forever.”
83 tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.
84 tn The Hebrew verb appears only here and in Lam 2:7.
85 tn Heb “the covenant of your servant.”
86 tn Heb “you dishonor [or “desecrate”] on the ground his crown.”
87 tn The perfect verbal form predominates in vv. 38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes.
88 tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (’akhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was corrupted to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.
89 tn Heb “and you have not caused him to stand in the battle.”
90 tn Heb “the days of his youth” (see as well Job 33:25).
91 tn Heb “[by] which your enemies, O
92 tn Heb “for his angels he will command concerning you.”
93 tn Heb “in all your ways.”
94 tn The phrase “in his hand” means within the sphere of his authority.
95 tn Heb “announce from day to day his deliverance.”
96 tn Heb “majesty and splendor [are] before him.”
97 tn Heb “strength and beauty [are] in his sanctuary.”
98 tn Heb “the splendor of [i.e., “due”] his name.”
99 sn The Lord’s throne symbolizes his kingship.
100 tn Heb “all around.”
101 tn Heb “to his holy remembrance.” The Hebrew noun זָכַר (zakhar, “remembrance”) here refers to the name of the
102 tn Or “exalt.”
103 tn Or “bow down.”
104 tn Or “serve.”
105 tn Or “is forever.”
106 tn Heb “and to a generation and a generation [is] his faithfulness.”
107 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the
108 tn Or “redeems.”
109 tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.
110 tn Heb “and the judgments of his mouth.”
111 tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 10-12 make clear.
112 tn Heb “word,” probably referring to Joseph’s prediction about the fate of Pharaoh’s cupbearer and baker (see Gen 41:9-14).
113 tn This line may refer to Joseph’s prediction of the famine in response to Pharaoh’s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).
114 tn Heb “refined him.”
115 tn Heb “[the] king sent and set him free.”
116 tn Heb “and he”; the referent (the
117 tn Heb “him,” referring to “his people.”
118 tn Heb “his,” referring to “his people.”
119 tn Or “for.”
120 tn Heb “his holy word.”
121 tn Heb “[or] cause to be heard all his praise.”
122 tn Heb “his works.”
123 tn Heb “his counsel.”
124 tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).
125 tn Heb “his word.”
126 tn Heb “the anger of the
127 tn Heb “his inheritance.”
128 sn Psalm 107. The psalmist praises God for his kindness to his exiled people.
129 tn Heb “for forever [is] his loyal love.”
130 tn Heb “all evil,” which stands metonymically for those who do evil.
131 sn In vv. 6-19 the psalmist calls on God to judge his enemies severely. Some attribute this curse-list to the psalmist’s enemies rather than the psalmist. In this case one should paraphrase v. 6: “They say about me, ‘Appoint an evil man, etc.’” Those supporting this line of interpretation point out that vv. 2-5 and 20 refer to the enemies’ attack on the psalmist being a verbal one. Furthermore in vv. 1-5, 20 the psalmist speaks of his enemies in the plural, while vv. 6-19 refer to an individual. This use of the singular in vv. 6-19 could be readily explained if this is the psalmist’s enemies’ curse on him. However, it is much more natural to understand vv. 6-19 as the psalmist’s prayer against his enemies. There is no introductory quotation formula in v. 6 to indicate that the psalmist is quoting anyone, and the statement “may the
132 tn Heb “appoint against him an evil [man].”
133 tn The prefixed verbal form is taken as a jussive here (note the imperative in the preceding line).
134 tn Or “sons.”
135 tn Heb “and roaming, may his children roam and beg, and seek from their ruins.” Some, following the LXX, emend the term וְדָרְשׁוּ (vÿdoreshu, “and seek”) to יְגֹרְשׁוּ (yÿgoreshu; a Pual jussive, “may they be driven away” [see Job 30:5; cf. NIV, NRSV]), but דָּרַשׁ (darash) nicely parallels שִׁאֵלוּ (shi’elu, “and beg”) in the preceding line.
136 tn Heb “lay snares for” (see Ps 38:12).
137 tn Heb “the product of his labor.”
138 tn Heb “may there not be for him one who extends loyal love.”
139 tn Perhaps this refers to being generous (see Ps 37:21).
140 tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however).
141 tn Or “offspring”; Heb “seed.”
142 tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.
143 tn Heb “man.”
144 tn Heb “he sustains his matters with justice.”
145 tn Heb “he scatters, he gives.”
146 tn Heb “stands forever.”
147 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).
148 tn Heb “above the sky [is] his splendor.”
149 sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.
150 tn Or “is forever.”
151 tn Heb “house.”
152 tn Heb “fearers of the
153 tn Or “is forever.”
154 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
155 sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.
156 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.
157 tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).
158 tn Or “for.”
159 tn Heb “he desired it for his dwelling place.”
160 tn Or “for.”
161 sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.
162 sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”
163 tn Or “is forever.”
164 tn Or “cut.”
165 tn Heb “Reed Sea” (also in v. 15). “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.
166 tn Heb “into pieces.”
167 tn Heb “who, in our low condition, remembered us.”
168 tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).
169 tn Heb “grants deliverance to.”
170 tn Heb “harmful.”
171 tn Heb “and concerning his greatness there is no searching.”
172 tn Heb “in all his ways.”
173 tn Heb “and [is] loving in all his deeds.”
174 tn Heb “the praise of the
175 tn Heb “all flesh.”
176 tn Heb “and great of strength.”
177 tn Heb “to his wisdom there is no counting.”
178 tn Heb “his ice.”
179 tn Heb “Before his cold, who can stand?”
180 tn In Ps 119:83 the noun refers to “smoke,” but here, where the elements of nature are addressed, the clouds, which resemble smoke, are probably in view.
181 tn Heb “[that] does his word.”
182 tn Heb “he honors the oppressed [with] deliverance.”