23:4 Even when I must walk through the darkest valley, 1
I fear 2 no danger, 3
for you are with me;
your rod and your staff reassure me. 4
52:9 I will continually 5 thank you when 6 you execute judgment; 7
I will rely 8 on you, 9 for your loyal followers know you are good. 10
A well-written song 12 by Asaph.
74:1 Why, O God, have you permanently rejected us? 13
Why does your anger burn 14 against the sheep of your pasture?
74:19 Do not hand the life of your dove 15 over to a wild animal!
Do not continue to disregard 16 the lives of your oppressed people!
79:6 Pour out your anger on the nations that do not acknowledge you, 17
on the kingdoms that do not pray to you! 18
י (Yod)
119:73 Your hands made me and formed me. 19
Give me understanding so that I might learn 20 your commands.
143:10 Teach me to do what pleases you, 21
for you are my God.
May your kind presence 22
lead me 23 into a level land. 24
1 tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
tn The Hebrew term ????????? (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (??? [tsel] + ????? [mavet]; see BDB 853 s.v. ?????????). Other scholars prefer to vocalize the form ???????? (tsalmut) and understand it as an abstract noun (from the root ?????, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies ????? (gay’, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.
2 tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.
3 tn The Hebrew term ??? (ra’) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.
4 tn The Piel of ????? (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.
5 tn Or, hyperbolically, “forever.”
6 tn Or “for.”
7 tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.
8 tn Or “wait.”
9 tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.
10 tn Heb “for it is good in front of your loyal followers.”
11 sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586
12 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.
13 sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.
14 tn Heb “smoke.” The picture is that of a fire that continues to smolder.
15 sn Your dove. The psalmist compares weak and vulnerable Israel to a helpless dove.
16 tn Heb “do not forget forever.”
17 tn Heb “which do not know you.” Here the Hebrew term “know” means “acknowledge the authority of.”
18 sn The kingdoms that do not pray to you. The people of these kingdoms pray to other gods, not the Lord, because they do not recognize his authority over them.
19 tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.
20 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
21 tn Or “your will.” See Ps 40:8.
22 tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).
23 tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.
24 sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.