3:7 Rise up, 1 Lord!
Deliver me, my God!
Yes, 2 you will strike 3 all my enemies on the jaw;
you will break the teeth 4 of the wicked. 5
5:10 Condemn them, 6 O God!
May their own schemes be their downfall! 7
Drive them away 8 because of their many acts of insurrection, 9
for they have rebelled against you.
7:9 May the evil deeds of the wicked 10 come to an end! 11
But make the innocent 12 secure, 13
O righteous God,
you who examine 14 inner thoughts and motives! 15
10:4 The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.” 16
For the music director; by David.
14:1 Fools say to themselves, 18 “There is no God.” 19
They sin and commit evil deeds; 20
none of them does what is right. 21
14:2 The Lord looks down from heaven 22 at the human race, 23
to see if there is anyone who is wise 24 and seeks God. 25
18:29 Indeed, 26 with your help 27 I can charge against 28 an army; 29
by my God’s power 30 I can jump over a wall. 31
18:30 The one true God acts in a faithful manner; 32
the Lord’s promise 33 is reliable; 34
he is a shield to all who take shelter 35 in him.
For the music director; a psalm of David.
20:1 May the Lord answer 37 you 38 when you are in trouble; 39
may the God of Jacob 40 make you secure!
20:5 Then we will shout for joy over your 41 victory;
we will rejoice 42 in the name of our God!
May the Lord grant all your requests!
22:2 My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up. 43
22:10 I have been dependent on you since birth; 44
from the time I came out of my mother’s womb you have been my God. 45
25:2 My God, I trust in you.
Please do not let me be humiliated;
do not let my enemies triumphantly rejoice over me!
25:5 Guide me into your truth 46 and teach me.
For you are the God who delivers me;
on you I rely all day long.
27:9 Do not reject me! 47
Do not push your servant away in anger!
You are my deliverer! 48
Do not forsake or abandon me,
O God who vindicates me!
29:3 The Lord’s shout is heard over the water; 49
the majestic God thunders, 50
the Lord appears over the surging water. 51
30:12 So now 52 my heart 53 will sing to you and not be silent;
O Lord my God, I will always 54 give thanks to you.
33:12 How blessed 55 is the nation whose God is the Lord,
the people whom he has chosen to be his special possession. 56
For the music director; written by the Lord’s servant, David; an oracle. 58
36:1 An evil man is rebellious to the core. 59
He does not fear God, 60
40:17 I am oppressed and needy! 61
May the Lord pay attention to me! 62
You are my helper and my deliverer!
O my God, do not delay!
Book 2
(Psalms 42-72)
For the music director; a well-written song 64 by the Korahites.
42:1 As a deer 65 longs 66 for streams of water,
so I long 67 for you, O God!
42:8 By day the Lord decrees his loyal love, 68
and by night he gives me a song, 69
a prayer 70 to the living God.
42:9 I will pray 71 to God, my high ridge: 72
“Why do you ignore 73 me?
Why must I walk around mourning 74
because my enemies oppress me?”
42:10 My enemies’ taunts cut into me to the bone, 75
as they say to me all day long, “Where is your God?” 76
43:2 For you are the God who shelters me. 77
Why do you reject me? 78
Why must I walk around 79 mourning 80
because my enemies oppress me?
45:2 You are the most handsome of all men! 81
You speak in an impressive and fitting manner! 82
For this reason 83 God grants you continual blessings. 84
For the music director; by the Korahites; according to the alamoth style; 86 a song.
46:1 God is our strong refuge; 87
he is truly our helper in times of trouble. 88
46:4 The river’s channels bring joy to the city of God, 89
the special, holy dwelling place of 90 the sovereign One. 91
46:10 He says, 92 “Stop your striving and recognize 93 that I am God!
I will be exalted 94 over 95 the nations! I will be exalted over 96 the earth!”
For the music director; by the Korahites; a psalm.
47:1 All you nations, clap your hands!
Shout out to God in celebration! 98
47:5 God has ascended his throne 99 amid loud shouts; 100
the Lord has ascended his throne amid the blaring of ram’s horns. 101
A song, a psalm by the Korahites.
48:1 The Lord is great and certainly worthy of praise
in the city of our God, 103 his holy hill.
48:10 The praise you receive as far away as the ends of the earth
is worthy of your reputation, O God. 104
You execute justice! 105
50:22 Carefully consider this, you who reject God! 106
Otherwise I will rip you to shreds 107
and no one will be able to rescue you.
52:7 “Look, here is the man who would not make 108 God his protector!
He trusted in his great wealth
and was confident about his plans to destroy others.” 109
53:4 All those who behave wickedly 110 do not understand 111 –
those who devour my people as if they were eating bread,
and do not call out to God.
53:6 I wish the deliverance 112 of Israel would come from Zion!
When God restores the well-being of his people, 113
may Jacob rejoice, 114
may Israel be happy! 115
56:9 My enemies will turn back when I cry out to you for help; 116
I know that God is on my side. 117
56:12 I am obligated to fulfill the vows I made to you, O God; 118
I will give you the thank-offerings you deserve, 119
56:13 when you deliver 120 my life from death.
You keep my feet from stumbling, 121
so that I might serve 122 God as I enjoy life. 123
57:3 May he send help from heaven and deliver me 124
from my enemies who hurl insults! 125 (Selah)
May God send his loyal love and faithfulness!
58:11 Then 126 observers 127 will say,
“Yes indeed, the godly are rewarded! 128
Yes indeed, there is a God who judges 129 in the earth!”
59:13 Angrily wipe them out! Wipe them out so they vanish!
Let them know that God rules
in Jacob and to the ends of the earth! (Selah)
60:6 God has spoken in his sanctuary: 130
“I will triumph! I will parcel out Shechem;
the Valley of Succoth I will measure off. 131
For the music director; to be played on a stringed instrument; written by David.
61:1 O God, hear my cry for help!
Pay attention to my prayer!
For the music director, Jeduthun; a psalm of David.
62:1 For God alone I patiently wait; 134
he is the one who delivers me. 135
63:11 But the king 136 will rejoice in God;
everyone who takes oaths in his name 137 will boast,
for the mouths of those who speak lies will be shut up. 138
For the music director; a psalm of David.
64:1 Listen to me, 140 O God, as I offer my lament!
Protect 141 my life from the enemy’s terrifying attacks. 142
For the music director; a psalm of David, a song.
65:1 Praise awaits you, 144 O God, in Zion.
Vows made to you are fulfilled.
For the music director; by David, a psalm, a song.
68:1 God springs into action! 146
His enemies scatter;
his adversaries 147 run from him. 148
68:2 As smoke is driven away by the wind, so you drive them away. 149
As wax melts before fire,
so the wicked are destroyed before God.
68:4 Sing to God! Sing praises to his name!
Exalt the one who rides on the clouds! 150
For the Lord is his name! 151
Rejoice before him!
68:6 God settles those who have been deserted in their own homes; 152
he frees prisoners and grants them prosperity. 153
But sinful rebels live in the desert. 154
68:16 Why do you look with envy, 155 O mountains 156 with many peaks,
at the mountain where God has decided to live? 157
Indeed 158 the Lord will live there 159 permanently!
68:18 You ascend on high, 160
you have taken many captives. 161
You receive tribute 162 from 163 men,
including even sinful rebels.
Indeed the Lord God lives there! 164
For the music director; according to the tune of “Lilies;” 166 by David.
69:1 Deliver me, O God,
for the water has reached my neck. 167
69:13 O Lord, may you hear my prayer and be favorably disposed to me! 168
O God, because of your great loyal love,
answer me with your faithful deliverance! 169
69:35 For God will deliver Zion
and rebuild the cities of Judah,
and his people 170 will again live in them and possess Zion. 171
70:4 May all those who seek you be happy and rejoice in you!
May those who love to experience 172 your deliverance say continually, 173
“May God 174 be praised!” 175
70:5 I am oppressed and needy! 176
O God, hurry to me! 177
You are my helper and my deliverer!
O Lord, 178 do not delay!
For 180 Solomon.
72:1 O God, grant the king the ability to make just decisions! 181
Grant the king’s son 182 the ability to make fair decisions! 183
A well-written song 185 by Asaph.
74:1 Why, O God, have you permanently rejected us? 186
Why does your anger burn 187 against the sheep of your pasture?
74:8 They say to themselves, 188
“We will oppress all of them.” 189
They burn down all the places where people worship God in the land. 190
For the music director; to be accompanied by stringed instruments; a psalm of Asaph, a song.
76:1 God has revealed himself in Judah; 192
in Israel his reputation 193 is great.
76:11 Make vows to the Lord your God and repay them!
Let all those who surround him 194 bring tribute to the awesome one!
77:16 The waters 195 saw you, O God,
the waters saw you and trembled. 196
Yes, the depths of the sea 197 shook with fear. 198
78:8 Then they will not be like their ancestors,
who were a stubborn and rebellious generation,
a generation that was not committed
and faithful to God. 199
78:31 when the anger of God flared up against them.
He killed some of the strongest of them;
he brought the young men of Israel to their knees.
A psalm of Asaph.
79:1 O God, foreigners 201 have invaded your chosen land; 202
they have polluted your holy temple
and turned Jerusalem 203 into a heap of ruins.
79:9 Help us, O God, our deliverer!
For the sake of your glorious reputation, 204 rescue us!
Forgive our sins for the sake of your reputation! 205
79:10 Why should the nations say, “Where is their God?”
Before our very eyes may the shed blood of your servants
be avenged among the nations! 206
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!’
84:2 I desperately want to be 207
in the courts of the Lord’s temple. 208
My heart and my entire being 209 shout for joy
to the living God.
84:11 For the Lord God is our sovereign protector. 210
The Lord bestows favor 211 and honor;
he withholds no good thing from those who have integrity. 212
94:23 He will pay them back for their sin. 213
He will destroy them because of 214 their evil;
the Lord our God will destroy them.
95:7 For he is our God;
we are the people of his pasture,
the sheep he owns. 215
Today, if only you would obey him! 216
98:3 He remains loyal and faithful to the family of Israel. 217
All the ends of the earth see our God deliver us. 218
100:3 Acknowledge that the Lord is God!
He made us and we belong to him; 219
we are his people, the sheep of his pasture.
102:24 I say, “O my God, please do not take me away in the middle of my life! 220
You endure through all generations. 221
104:33 I will sing to the Lord as long as I live;
I will sing praise to my God as long as I exist! 222
106:47 Deliver us, O Lord, our God!
Gather us from among the nations!
Then we will give thanks 223 to your holy name,
and boast about your praiseworthy deeds. 224
106:48 The Lord God of Israel deserves praise, 225
in the future and forevermore. 226
Let all the people say, “We agree! 227 Praise the Lord!” 228
A song, a psalm of David.
108:1 I am determined, 230 O God!
I will sing and praise you with my whole heart. 231
108:7 God has spoken in his sanctuary: 232
“I will triumph! I will parcel out Shechem,
the valley of Succoth I will measure off. 233
143:10 Teach me to do what pleases you, 234
for you are my God.
May your kind presence 235
lead me 236 into a level land. 237
144:9 O God, I will sing a new song to you!
Accompanied by a ten-stringed instrument, I will sing praises to you,
146:2 I will praise the Lord as long as I live!
I will sing praises to my God as long as I exist!
1 tn In v. 2 the psalmist describes his enemies as those who “confront” him (קָמִים [qamim], literally, “rise up against him”). Now, using the same verbal root (קוּם, qum) he asks the
2 tn Elsewhere in the psalms the particle כִּי (ki), when collocated with a perfect verbal form and subordinated to a preceding imperative directed to God, almost always has an explanatory or causal force (“for, because”) and introduces a motivating argument for why God should respond positively to the request (see Pss 5:10; 6:2; 12:1; 16:1; 41:4; 55:9; 56:1; 57:1; 60:2; 69:1; 74:20; 119:94; 123:3; 142:6; 143:8). (On three occasions the כִּי is recitative after a verb of perception [“see/know that,” see Pss 4:3; 25:19; 119:159]). If כִּי is taken as explanatory here, then the psalmist is arguing that God should deliver him now because that is what God characteristically does. However, such a motivating argument is not used in the passages cited above. The motivating argument usually focuses on the nature of the psalmist’s dilemma or the fact that he trusts in the Lord. For this reason it is unlikely that כִּי has its normal force here. Most scholars understand the particle כִּי as having an asseverative (emphasizing) function here (“indeed, yes”; NEB leaves the particle untranslated).
3 tn If the particle כִּי (ki) is taken as explanatory, then the perfect verbal forms in v. 7b would describe God’s characteristic behavior. However, as pointed out in the preceding note on the word “yes,” the particle probably has an asseverative force here. If so, the perfects may be taken as indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s assault on his enemies as if it had already happened. Such confidence is consistent with the mood of the psalm, as expressed before (vv. 3-6) and after this (v. 8). Another option is to take the perfects as precative, expressing a wish or request (“Strike all my enemies on the jaw, break the teeth of the wicked”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
4 sn The expression break the teeth may envision violent hand-to hand combat, though it is possible that the enemies are pictured here as a dangerous animal (see Job 29:17).
5 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). They oppose God and his people.
6 tn Heb “declare/regard them as guilty.” Declaring the psalmist’s adversaries guilty is here metonymic for judging them or paying them back for their wrongdoing.
7 tn Heb “may they fall from their plans.” The prefixed verbal form is a jussive, expressing an imprecation. The psalmist calls judgment down on the evildoers. Their plans will be their downfall in that God will judge them for their evil schemes.
8 tn Or “banish them.”
9 tn The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his enemies as rebels against God (see the next line).
10 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). They oppose God and his people.
11 tn The prefixed verbal form is a jussive, expressing an imprecation here.
12 tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
13 tn The prefixed verbal form expresses the psalmist’s prayer or wish.
14 tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
15 tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
16 tn Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11).
17 sn Psalm 14. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.
18 tn Heb “a fool says in his heart.” The singular is used here in a collective or representative sense; the typical fool is envisioned.
19 sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).
20 tn Heb “they act corruptly, they make a deed evil.” The verbs describe the typical behavior of the wicked. The subject of the plural verbs is “sons of man” (v. 2). The entire human race is characterized by sinful behavior. This practical atheism – living as if there is no God who will hold them accountable for their actions – makes them fools, for one of the earmarks of folly is to fail to anticipate the long range consequences of one’s behavior.
21 tn Heb “there is none that does good.”
22 sn The picture of the
23 tn Heb “upon the sons of man.”
24 tn Or “acts wisely.” The Hiphil is exhibitive.
25 sn Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him.
26 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.
27 tn Heb “by you.”
28 tn Heb “I will run.” The imperfect verbal forms in v. 29 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [Heb “cause to run”] an army.”
29 tn More specifically, the noun גְּדוּד (gÿdud) refers to a raiding party or to a contingent of troops.
sn I can charge against an army. The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228.
30 tn Heb “and by my God.”
31 sn I can jump over a wall. The psalmist uses hyperbole to emphasize his God-given military superiority.
32 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).
33 sn The
34 tn Heb “the word of the
35 sn Take shelter. See the note on the word “shelter” in v. 2.
36 sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement.
37 tn The prefixed verbal forms here and in vv. 1b-5 are interpreted as jussives of prayer (cf. NEB, NIV, NRSV). Another option is to understand them as imperfects, “the
38 sn May the
39 tn Heb “in a day of trouble.”
40 tn Heb “the name of the God of Jacob.” God’s “name” refers metonymically to his very person and to the divine characteristics suggested by his name, in this case “God of Jacob,” which highlights his relationship to Israel.
41 sn Your victory. Here the king is addressed (see v. 1).
42 tc The Hebrew verb דָּגַל (dagal) occurs only here in the Qal. If accepted as original, it may carry the nuance “raise a banner,” but it is preferable to emend the form to נגיל (“we will rejoice”) which provides better parallelism with “shout for joy” and fits well with the prepositional phrase “in the name of our God” (see Ps 89:16).
43 tn Heb “there is no silence to me.”
44 tn Heb “upon you I was cast from [the] womb.”
45 tn Heb “from the womb of my mother you [have been] my God.”
sn Despite the enemies’ taunts, the psalmist is certain of his relationship with God, which began from the time of his birth (from the time I came out of my mother’s womb).
46 sn The
47 tn Heb “do not hide your face from me.” 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 “[source of] help.”
49 tn Heb “the voice of the
50 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the
51 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the
52 tn Heb “so that”; or “in order that.”
53 tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.
54 tn Or “forever.”
55 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; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
56 tn Heb “inheritance.”
57 sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.
58 tn In the Hebrew text the word נאם (“oracle”) appears at the beginning of the next verse (v. 2 in the Hebrew text because the superscription is considered v. 1). The resulting reading, “an oracle of rebellion for the wicked [is] in the midst of my heart” (cf. NIV) apparently means that the psalm, which foresees the downfall of the wicked, is a prophetic oracle about the rebellion of the wicked which emerges from the soul of the psalmist. One could translate, “Here is a poem written as I reflected on the rebellious character of evil men.” Another option, followed in the translation above, is to attach נאם (nÿ’um, “oracle”) with the superscription. For another example of a Davidic poem being labeled an “oracle,” see 2 Sam 23:1.
59 tn Heb “[the] rebellion of an evil man [is] in the midst of my heart.” The translation assumes a reading “in the midst of his heart” (i.e., “to the core”) instead of “in the midst of my heart,” a change which finds support in a a few medieval Hebrew
60 tn Heb “there is no dread of God before his eyes.” The phrase “dread of God” refers here to a healthy respect for God which recognizes that he will punish evil behavior.
61 sn See Pss 35:10; 37:14.
62 tn The prefixed verbal form may be taken as a jussive of prayer (as in the present translation; cf. NIV) or as an imperfect, “The
63 sn Psalm 42. The psalmist recalls how he once worshiped in the Lord’s temple, but laments that he is now oppressed by enemies in a foreign land. Some medieval Hebrew
64 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.
65 tn Since the accompanying verb is feminine in form, the noun אָיִּל (’ayyil, “male deer”) should be emended to אַיֶּלֶת (’ayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.
66 tn Or “pants [with thirst].”
67 tn Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
68 sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the
69 tn Heb “his song [is] with me.”
70 tc A few medieval Hebrew
71 tn The cohortative form indicates the psalmist’s resolve.
72 tn This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28; Pss 18:2; 31:3.
73 tn Or “forget.”
74 sn Walk around mourning. See Ps 38:6 for a similar idea.
75 tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew
76 sn “Where is your God?” The enemies ask this same question in v. 3.
77 tn Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.
78 tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”).
79 tn The language is similar to that of Ps 42:9, but the Hitpael form of the verb הָלַךְ (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist’s distress.
80 sn Walk around mourning. See Ps 38:6 for a similar statement.
81 tn Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of yod-pe (יפ) and should be emended to יָפִיתָ (yafita). See GKC 152 §55.e.
82 tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.
83 tn Or “this demonstrates.” The construction עַל־כֵּן (’al-ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).
84 tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.
85 sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.
86 sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.
87 tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”
88 tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.
89 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).
90 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.
91 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.
92 tn The words “he says” are supplied in the translation for clarification.
93 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
94 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
95 tn Or “among.”
96 tn Or “in.”
97 sn Psalm 47. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.
98 tn Heb “Shout to God with [the] sound of a ringing cry!”
99 sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.
100 tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The
101 tn Heb “the
102 sn Psalm 48. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.
103 sn The city of our God is Jerusalem, which is also referred to here as “his holy hill,” that is, Zion (see v. 2, as well as Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 15:1; 43:3; 87:1; Dan 9:16).
104 tn Heb “like your name, O God, so [is] your praise to the ends of the earth.” Here “name” refers to God’s reputation and revealed character.
105 tn Heb “your right hand is full of justice.” The “right hand” suggests activity and power.
106 tn Heb “[you who] forget God.” “Forgetting God” here means forgetting about his commandments and not respecting his moral authority.
107 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).
108 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
109 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).
110 tn Heb “the workers of wickedness.” See Pss 5:5; 6:8. Ps 14:4 adds כֹּל (kol, “all of”) before “workers of wickedness.”
111 tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).
112 tn This refers metonymically to God, the one who lives in Zion and provides deliverance for Israel.
113 tn Heb “turns with a turning [toward] his people.” The Hebrew term שְׁבוּת (shÿvut) is apparently a cognate accusative of שׁוּב (shuv).
114 tn The verb form is jussive.
115 tn Because the parallel verb is jussive, this verb, which is ambiguous in form, should be taken as a jussive as well.
116 tn Heb “then my enemies will turn back in the day I cry out.” The Hebrew particle אָז (’az, “then”) is probably used here to draw attention to the following statement.
117 tn Heb “this I know, that God is for me.”
118 tn Heb “upon me, O God, [are] your vows.”
119 tn Heb “I will repay thank-offerings to you.”
120 tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the
121 tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.
122 tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.
123 tn Heb “in the light of life.” The phrase is used here and in Job 33:30.
124 tn Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).
125 tn Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb חָרַף (kharaf), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”
126 tn Following the imperfects of v. 10, the prefixed verbal form with vav (ו) conjunctive probably indicates a result or consequence of what precedes.
127 tn Heb “man.” The singular is representative here.
128 tn Heb “surely [there] is fruit for the godly.”
129 tn The plural participle is unusual here if the preceding אֱלֹהִים (’elohim) is here a plural of majesty, referring to the one true God. Occasionally the plural of majesty does take a plural attributive (see GKC 428-29 §132.h). It is possible that the final mem (ם) on the participle is enclitic, and that it was later misunderstood as a plural ending. Another option is to translate, “Yes indeed, there are gods who judge in the earth.” In this case, the statement reflects the polytheistic mindset of pagan observers who, despite their theological ignorance, nevertheless recognize divine retribution when they see it.
130 tn Heb “in his holy place.”
131 sn Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.
132 sn Psalm 61. The psalmist cries out for help and expresses his confidence that God will protect him.
133 sn Psalm 62. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.
134 tn Heb “only for God [is] there silence [to] my soul.”
135 tn Heb “from him [is] my deliverance.”
136 sn The psalmist probably refers to himself in the third person here.
137 tn Heb “who swears [an oath] by him.”
138 tn The Niphal of this verb occurs only here and in Gen 8:2, where it is used of God “stopping” or “damming up” the great deep as he brought the flood to an end.
139 sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.
140 tn Heb “my voice.”
141 tn The imperfect verbal form is used here to express the psalmist’s request.
142 tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.
143 sn Psalm 65. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.
144 tn Heb “for you, silence, praise.” Many prefer to emend the noun דֻּמִיָּה (dumiyyah, “silence”) to a participle דּוֹמִיָּה (domiyyah), from the root דָּמָה (damah, “be silent”), understood here in the sense of “wait.”
145 sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.
146 tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.
147 tn Heb “those who hate him.”
148 sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action,
149 tn Heb “as smoke is scattered, you scatter [them].”
150 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.
151 tc Heb “in the
152 tn Heb “God causes the solitary ones to dwell in a house.” The participle suggests this is what God typically does.
153 tn Heb “he brings out prisoners into prosperity.” Another option is to translate, “he brings out prisoners with singing” (cf. NIV). The participle suggests this is what God typically does.
154 tn Or “in a parched [land].”
sn God delivers the downtrodden and oppressed, but sinful rebels who oppose his reign are treated appropriately.
155 tn The meaning of the Hebrew verb רָצַד (ratsad), translated here “look with envy,” is uncertain; it occurs only here in the OT. See BDB 952-53. A cognate verb occurs in later Aramaic with the meaning “to lie in wait; to watch” (Jastrow 1492 s.v. רְצַד).
156 tn Perhaps the apparent plural form should be read as a singular with enclitic mem (ם; later misinterpreted as a plural ending). The preceding verse has the singular form.
157 tn Heb “[at] the mountain God desires for his dwelling place.” The reference is to Mount Zion/Jerusalem.
158 tn The Hebrew particle אַף (’af) has an emphasizing function here.
159 tn The word “there” is supplied in the translation for clarification.
160 tn Heb “to the elevated place”; or “on high.” This probably refers to the Lord’s throne on Mount Zion.
161 tn Heb “you have taken captives captive.”
162 tn Or “gifts.”
163 tn Or “among.”
164 tn Heb “so that the
165 sn Psalm 69. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.
166 tn Heb “according to lilies.” See the superscription to Ps 45.
167 tn The Hebrew term נפשׁ (nefesh) here refers to the psalmist’s throat or neck. The psalmist compares himself to a helpless, drowning man.
168 tn Heb “as for me, [may] my prayer be to you, O
169 tn Heb “O God, in the abundance of your loyal love, answer me in the faithfulness of your deliverance.”
170 tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.
171 tn Heb “it.” The third feminine singular pronominal suffix probably refers to “Zion” (see Pss 48:12; 102:14); thus the referent has been specified in the translation for clarity.
172 tn Heb “those who love,” which stands metonymically for its cause, the experience of being delivered by God.
173 tn The three prefixed verbal forms prior to the quotation are understood as jussives. The psalmist balances out his imprecation against his enemies with a prayer of blessing on the godly.
174 tn Ps 40:16 uses the divine name “
175 tn The prefixed verbal form is taken as a jussive, “may the
176 sn See Pss 35:10; 37:14.
177 tn Ps 40:17 has “may the Lord pay attention to me.”
178 tn Ps 40:17 has “my God” instead of “
179 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
180 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
181 tn Heb “O God, your judgments to [the] king give.”
182 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
183 tn Heb “and your justice to [the] son of [the] king.”
184 sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586
185 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.
186 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.
187 tn Heb “smoke.” The picture is that of a fire that continues to smolder.
188 tn Heb “in their heart.”
189 tc Heb “[?] altogether.” The Hebrew form נִינָם (ninam) is problematic. It could be understood as the noun נִין (nin, “offspring”) but the statement “their offspring altogether” would make no sense here. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:159) emends יָחַד (yakhad, “altogether”) to יָחִיד (yakhid, “alone”) and translate “let their offspring be solitary” (i.e., exiled). Another option is to understand the form as a Qal imperfect first common plural from יָנָה (yanah, “to oppress”) with a third masculine plural pronominal suffix, “we will oppress them.” However, this verb, when used in the finite form, always appears in the Hiphil. Therefore, it is preferable to emend the form to the Hiphil נוֹנֵם (nonem, “we will oppress them”).
190 tn Heb “they burn down all the meeting places of God in the land.”
191 sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.
192 tn Or “God is known in Judah.”
193 tn Heb “name,” which here stands metonymically for God’s reputation.
194 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.
195 tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.
196 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
197 tn The words “of the sea” are supplied in the translation for stylistic reasons.
198 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
199 tn Heb “a generation that did not make firm its heart and whose spirit was not faithful with God.” The expression “make firm the heart” means “to be committed, devoted” (see 1 Sam 7:3).
200 sn Psalm 79. The author laments how the invading nations have destroyed the temple and city of Jerusalem. He asks God to forgive his people and to pour out his vengeance on those who have mistreated them.
201 tn Or “nations.”
202 tn Heb “have come into your inheritance.”
203 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
204 tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.
205 tn Heb “your name.”
206 tn Heb “may it be known among the nations, to our eyes, the vengeance of the shed blood of your servants.”
207 tn Heb “my soul longs, it even pines for.”
208 tn Heb “the courts of the
209 tn Heb “my flesh,” which stands for his whole person and being.
210 tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.
211 tn Or “grace.”
212 tn Heb “he does not withhold good to those walking in integrity.”
213 tn The prefixed verbal form with vav (ו) consecutive is used in a rhetorical sense, describing an anticipated development as if it were already reality.
214 tn Or “in.”
215 tn Heb “of his hand.”
216 tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (’im, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
217 tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”
218 tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).
219 tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לו (“to him”) was confused aurally with the negative particle לא because the two sound identical.
220 tn Heb “do not lift me up in the middle of my days.”
221 tn Heb “in a generation of generations [are] your years.”
222 tn Heb “in my duration.”
223 tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.
224 tn Heb “to boast in your praise.”
225 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
226 tn Heb “from everlasting to everlasting.”
227 tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”
228 sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).
229 sn Psalm 108. With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5) and Ps 60:5-12 (see vv. 6-13).
230 tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.
231 tn Heb “also my glory,” but this makes little sense in the context. Some view the term כָּבוֹד (“glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvodiy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 57:9; as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 3:93. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
232 tn Heb “in his holy place.”
233 sn Shechem stands for the territory west of the Jordan River; the valley of Succoth represents the region east of the Jordan.
234 tn Or “your will.” See Ps 40:8.
235 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).
236 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.
237 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.