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 Lord dwells in his sanctuary on Mount Zion.

⁵ tn Heb “God (the divine name אֵל [’el] is used) is angry during all the day.” The verb זֹעֵם (zo’em) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.

⁶ tn The construction vav (ו) + subject highlights the contrast between the exalted Lord and his defeated foes (see v. 6).

⁷ tn Heb “sits” (i.e., enthroned, see v. 4). The imperfect verbal form highlights the generalization.

⁸ tn Heb “he establishes for justice his throne.”

⁹ tn Following the imperfect in v. 9, the construction vav (ו) conjunctive + shortened form of the prefixed verb הָיָה (hayah) indicates a consequence or result of the preceding statement. The construction functions this same way in Pss 81:15 and 104:20.

¹⁰ tn Heb “and the Lord is an elevated place for the oppressed.” The singular form דָּךְ (dakh, “oppressed”) is collective here.

¹¹ tn Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).

¹² tn Heb “sits” (i.e., enthroned, and therefore ruling – see v. 4). Another option is to translate as “lives” or “dwells.”

¹³ tn Heb “declare among the nations his deeds.”

¹⁴ tn Heb “he says in his heart/mind.”

¹⁵ tn Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.

¹⁶ tn Heb “who, not in calamity.” If אֲשֶׁר (’asher) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (’osher, “happiness”; see HALOT 99 s.v. אֹשֶׁר); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר, see BDB 83 s.v. אֲשֶׁר 8.c (where the present text is not cited).

¹⁷ tn Or “for.”

¹⁸ tn Or “righteous.”

¹⁹ 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.”

²⁰ 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.

²¹ tn The verb form is cohortative, indicating the psalmist’s resolve (or vow) to praise the Lord when deliverance arrives.

²² tn Or “for he will have vindicated me.” The verb form indicates a future perfect here. The idiom גָמַל עַל (gamal ’al) means “to repay,” here in a positive sense.

²³ 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.

²⁴ tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.

²⁵ tn Or “his fellow.”

²⁶ tn Heb “and he does not lift up an insult against one who is near to him.”

²⁷ tn 2 Sam 22:15 omits the pronominal suffix (“his”).

²⁸ 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).

²⁹ 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.

³⁰ 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).

³¹ tn In this poetic narrative context the prefixed verbal form is best understood as a preterite indicating past tense, not imperfect.

³² tn Heb “according to my righteousness.” As vv. 22-24 make clear, the psalmist refers here to his unwavering obedience to God’s commands. In these verses the psalmist explains that the Lord was pleased with him and willing to deliver him because he had been loyal to God and obedient to his commandments. Ancient Near Eastern literature contains numerous parallels. A superior (a god or king) would typically reward a subject (a king or the servant of a king, respectively) for loyalty and obedience. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 211-13.

³³ tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 24) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b.

³⁴ tn Heb “according to the purity of my hands he repaid to me.” “Hands” suggest activity and behavior.

³⁵ tn Heb “according to my righteousness.”

³⁶ tn Heb “according to the purity of my hands before his eyes.” 2 Sam 22:25 reads “according to my purity before his eyes.” The verbal repetition (compare vv. 20 and 24) sets off vv. 20-24 as a distinct sub-unit within the psalm.

³⁷ tn Heb “the God.” The prefixed article emphasizes the Lord’s distinctiveness as the one true God (cf. Deut 33:26). See v. 30.

³⁸ tn Heb “is the one who clothes.” For similar language see 1 Sam 2:4; Pss 65:6; 93:1. The psalmist employs a generalizing hymnic style in vv. 32-34; he uses participles in vv. 32a, 33a, and 34a to describe what God characteristically does on his behalf.

³⁹ tn 2 Sam 22:33 reads, “the God is my strong refuge.”

sn Gives me strength. As the following context makes clear, this refers to physical and emotional strength for battle (see especially v. 39).

⁴⁰ tn The prefixed verbal form with vav (ו) consecutive here carries along the generalizing force of the preceding participle.

⁴¹ tn Heb “he made my path smooth.” The Hebrew term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36).

⁴² sn He trains my hands. The psalmist attributes his skill with weapons to divine enablement. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

⁴³ tn Heb “and a bow of bronze is bent by my arms”; or “my arms bend a bow of bronze.” The verb נָחַת (nakhat) apparently means “pull back, bend” here (see HALOT 692 s.v. נחת). The third feminine singular verbal form appears to agree with the feminine singular noun קֶשֶׁת (qeshet, “bow”). In this case the verb must be taken as Niphal (passive). However, it is possible that “my arms” is the subject of the verb and “bow” the object. In this case the verb is Piel (active). For other examples of a feminine singular verb being construed with a plural noun, see GKC 464 §145.k.

sn The strongest bow (Heb “bow of bronze”) probably refers to a bow laminated with bronze strips, or to a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle.

⁴⁴ tn Heb “the God.” See v. 32.

⁴⁵ tn Heb “is the one who grants vengeance to me.” The plural form of the noun indicates degree here, suggesting complete vengeance or vindication.

sn Completely vindicates me. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36.

⁴⁶ tn Heb “he subdues nations beneath me.” On the meaning of the verb דָּבַר (davar, “subdue,” a homonym of דָּבַר, davar, “speak”), see HALOT 209-10 s.v. I דבר. See also Ps 47:3 and 2 Chr 22:10. 2 Sam 22:48 reads “and [is the one who] brings down nations beneath me.”

⁴⁷ tn The prefixed verbal form is understood as a preterite, referring to the creation of the world.

⁴⁸ sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.

⁴⁹ tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.

⁵⁰ tn Heb “blessed [be] the Lord.”

⁵¹ sn He has heard my plea for mercy. The psalmist’s mood abruptly changes at this point, because the Lord responded positively to his petition and assured him that he would deliver him.

⁵² tn Heb “the Lord [is] strength to them” (or perhaps, “to him”). The form לָמוֹ (lamo, “to them/him”) is probably a corruption of an original לְעַמוֹ (lÿ’amo, “to his people”; see P. C. Craigie, Psalms 1-50 [WBC], 236), perhaps due to quiescence of the letter ayin (ע; see P. McCarter, Textual Criticism [GBS], 55). Note the reference to the Lord’s “people” in the next verse.

⁵³ tn Heb “he [is] a refuge of help for his anointed one.” The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17.

⁵⁴ sn Sirion is another name for Mount Hermon (Deut 3:9).

⁵⁵ sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.

⁵⁶ sn For the Lord’s decrees are just… After the call to praise (vv. 1-3), the psalmist now gives a series of reasons why the Lord is worthy of praise.

⁵⁷ tn Heb “word.” In this context, which depicts the Lord as the sovereign creator and ruler of the world, the Lord’s “word” refers to the decrees whereby he governs his dominion.

⁵⁸ tn Or “upright.”

⁵⁹ tn Heb “and all his work [is] in faithfulness.”

⁶⁰ tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the Lord’s activity.

⁶¹ tn Heb “thoughts.”

⁶² tn Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד (yakhad, “together”) is unclear here. The point seems to be that the Lord is the creator of every human being.

⁶³ tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.

⁶⁴ tn Or “[source of] help.”

⁶⁵ tn Or “protector.”

⁶⁶ tn The pronoun refers back to “this oppressed man,” namely, the psalmist.

⁶⁷ tn Heb “they” (i.e., the godly mentioned in v. 15).

⁶⁸ tn The three perfect verbal forms are taken in a generalizing sense in v. 17 and translated with the present tense (note the generalizing mood of vv. 18-22).

⁶⁹ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the oppressed and needy.

⁷⁰ tn Heb “the crushed in spirit.”

⁷¹ tn The Hebrew participial form suggests such protection is characteristic.

⁷² tn That is, he protects the godly from physical harm.

⁷³ 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).

⁷⁴ 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.

⁷⁵ tn Following the imperatives of v. 3 the prefixed verbal forms with vav (ו) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4).

⁷⁶ tn Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”

⁷⁷ tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life.

⁷⁸ tn Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.

⁷⁹ tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”

⁸⁰ tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.

⁸¹ tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.

⁸² tn Heb “from the Lord the steps of a man are established, and in his way he delights.” The second line qualifies the first. The man whose behavior is commendable in God’s sight is the one whose ways are established by God. Another option is that the second line refers to the godly man delighting in God’s “way,” namely the lifestyle which he prescribes for men. In this case one might translate, “The Lord grants success to the one who desires to obey his commands.”

⁸³ tn The active participles describe characteristic behavior.

⁸⁴ tn Or “offspring”; Heb “seed.”

⁸⁵ tn Heb “and the deliverance of the godly [ones] [is] from the Lord.”

⁸⁶ tn Heb “[he is] their place of refuge in a time of trouble.”

⁸⁷ tn Heb “my enemies speak evil concerning me.”

⁸⁸ tn Heb “and his name perish.”

⁸⁹ tn The active participle describes what is characteristically true.

⁹⁰ tn Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.

⁹¹ tn Heb “he is known for an elevated place.”

⁹² tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”

⁹³ tn The imperfect highlights the characteristic nature of the generalizing statement.

⁹⁴ tn In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam va’ed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-’alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.

⁹⁵ 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 mss, is to emend “brother” to the similar sounding אַךְ (’akh, “surely; but”) which occurs in v. 15 before the verb פָּדָה (padah, “ransom”). If this reading is accepted the Qal imperfect יִפְדֶּה (yifddeh, “he can [not] ransom”) would need to be emended to a Niphal (passive) form, יִפָּדֶה (yifadeh, “he can[not] be ransomed”) unless one understands the subject of the Qal verb to be indefinite (“one cannot redeem a man”). (A Niphal imperfect can be collocated with a Qal infinitive absolute. See GKC 344-45 §113.w.) No matter how one decides the textual issues, the imperfect in this case is modal, indicating potential, and the infinitive absolute emphasizes the statement.

⁹⁶ 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.

⁹⁷ tn The jussive verbal form with vav (ו) conjunctive is taken as indicating purpose/result in relation to the statement made in v. 8. (On this use of the jussive after an imperfect, see GKC 322 §109.f.) In this case v. 8 is understood as a parenthetical comment.

⁹⁸ tn Heb “see the Pit.” The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 55:24; 103:4).

⁹⁹ 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.

¹⁰⁰ tn Heb “light.” The words “of day” are supplied in the translation for clarification.

¹⁰¹ tn Or “for,” indicating a more specific reason why he will praise the Lord’s name (cf. v. 6).

¹⁰² tn The perfects in v. 7 are probably rhetorical, indicating 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 deliverance and his own vindication as if they were occurring or had already occurred.

¹⁰³ tn Heb “and on my enemies my eyes look.”

¹⁰⁴ tn The first verb is clearly a cohortative form, expressing the psalmist’s resolve. The second verb, while formally ambiguous, should also be understood as cohortative here.

¹⁰⁵ tn The prefixed verb with vav (ו) consecutive normally appears in narrational contexts to indicate past action, but here it continues the anticipatory (future) perspective of the preceding line. In Ps 77:6 one finds the same sequence of cohortative + prefixed verbal form with vav (ו) consecutive. In this case as well, both forms refer to future actions.

¹⁰⁶ tn Heb “my voice.”

¹⁰⁷ tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).

¹⁰⁸ sn Trample down. On this expression see Ps 44:5.

¹⁰⁹ tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.

¹¹⁰ tn Heb “loyal love and faithfulness appoint, let them protect him.”

¹¹¹ tn Heb “only for God be silent, my soul.” The wording is similar to that of v. 1a. Here an imperatival form, דּוֹמִּי (dommiy, “be silent”), appears instead of the noun דּוּמִיָּה (dumiyyah, “silence”). The psalmist is encouraging himself to maintain his trust in God.

¹¹² tn Heb “for from him [is] my hope.”

¹¹³ tn Heb “his name,” which here stands metonymically for God’s reputation.

¹¹⁴ tn Heb “make honorable his praise.”

¹¹⁵ tn Heb “the one who places our soul in life.”

¹¹⁶ tn Heb “blessed [be] God.”

¹¹⁷ 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.

¹¹⁸ tn Heb “did not turn aside my prayer and his loyal love with me.”

¹¹⁹ tc Heb “to the one who rides through the skies of skies of ancient times.” If the MT is retained, one might translate, “to the one who rides through the ancient skies.” (שְׁמֵי [shÿmey, “skies of”] may be accidentally repeated.) The present translation assumes an emendation to בַּשָּׁמַיִם מִקֶּדֶם (bashamayim miqqedem, “[to the one who rides] through the sky from ancient times”), that is, God has been revealing his power through the storm since ancient times.

¹²⁰ tn Heb “he gives his voice a strong voice.” In this context God’s “voice” is the thunder that accompanies the rain (see vv. 8-9, as well as Deut 33:26).

¹²¹ tn Heb “his prisoners he does not despise.”

¹²² tn The prefixed verbal form appears to be an imperfect, not a jussive.

¹²³ sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).

¹²⁴ tn That is, the king (see vv. 2, 4).

¹²⁵ tn The rare term zg refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.

¹²⁶ tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS in textual note b on this verse suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzÿfu). The translation assumes the latter.

¹²⁷ sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.

¹²⁸ tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.

¹²⁹ tn Heb “[the] one who does amazing things by himself.”

¹³⁰ tn Or “judges.”

¹³¹ tn The imperfects here emphasize the generalizing nature of the statement.

¹³² tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior.

¹³³ tn Heb “[he is] awesome to the kings of the earth.”

¹³⁴ 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.

¹³⁵ sn Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV).

¹³⁶ tn Heb “provision he sent to them to satisfaction.”

¹³⁷ tn Heb “and they ate and were very satisfied.”

¹³⁸ tn Heb “and he ended in vanity their days.”

¹³⁹ tn Heb “and their years in terror.”

¹⁴⁰ tn Or “killed them,” that is, killed large numbers of them.

¹⁴¹ tn Heb “they sought him.”

¹⁴² tn Heb “and he sent an insect swarm against them and it devoured them.”

¹⁴³ tn Heb “and a swarm of frogs and it destroyed them.”

¹⁴⁴ tn Heb “and he turned over to the hail their cattle.”

¹⁴⁵ tn Heb “and their livestock to the flames.” “Flames” here refer to the lightning bolts that accompanied the storm.

¹⁴⁶ tn Heb “his inheritance.”

¹⁴⁷ tn Heb “He”; the referent (David, God’s chosen king, mentioned in v. 70) has been specified in the translation for clarity.

¹⁴⁸ tn Heb “and he shepherded them according to the integrity of his heart.”

¹⁴⁹ tn Heb “and with the understanding of his hands he led them.”

¹⁵⁰ tn The word refers specifically to a fowler (or hunter of birds).

¹⁵¹ tn Heb “for his angels he will command concerning you.”

¹⁵² tn Heb “in all your ways.”

¹⁵³ tn Heb “announce from day to day his deliverance.”

¹⁵⁴ tn Heb “the splendor of [i.e., “due”] his name.”

¹⁵⁵ sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.

¹⁵⁶ tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the Lord’s kingship. Another option is to take them as jussives: “let the nations tremble…let the earth shake!”

¹⁵⁷ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

¹⁵⁸ tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).

¹⁵⁹ tn Heb “great.”

¹⁶⁰ tn The pronoun refers to the Lord himself (see vv. 5, 9).

¹⁶¹ tn Or “exalt.”

¹⁶² tn Or “bow down.”

¹⁶³ tn Or “is forever.”

¹⁶⁴ tn Heb “and to a generation and a generation [is] his faithfulness.”

¹⁶⁵ tn The Hebrew adjective עַרְעָר (’arar, “destitute”) occurs only here in the OT. It is derived from the verbal root ערר (“to strip oneself”).

¹⁶⁶ tn Heb “despise.”

¹⁶⁷ tn The perfect verbal forms in vv. 16-17 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 15.

¹⁶⁸ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

¹⁶⁹ tn Heb “slow to anger” (see Ps 86:15).

¹⁷⁰ tn Heb “and great of loyal love” (see Ps 86:15).

¹⁷¹ tc Heb “and his attendants a flaming fire.” The lack of agreement between the singular “fire” and plural “attendants” has prompted various emendations. Some read “fire and flame.” The present translation assumes an emendation to “his attendant” (יו in the Hebrew text being virtually dittographic).

sn In Ugaritic mythology Yam’s messengers appear as flaming fire before the assembly of the gods. See G. R. Driver, Canaanite Myths and Legends, 42.

¹⁷² tn Or “eternal covenant.”

¹⁷³ tn After the reference to the famine in v. 16, v. 17 flashes back to events that preceded the famine (see Gen 37).

¹⁷⁴ tn Heb “he made him master of his house.”

¹⁷⁵ tn Heb “their heart.”

¹⁷⁶ tn Or “to deal deceptively.” The Hitpael of נָכַל (nakhal) occurs only here and in Gen 37:18, where it is used of Joseph’s brothers “plotting” to kill him.

¹⁷⁷ tn Heb “he gave their rains hail.”

¹⁷⁸ tn Heb “fire of flames [was] in their land.”

¹⁷⁹ tn Heb “the beginning of all their strength,” that is, reproductive power (see Ps 78:51).

sn Verses 28-36 recall the plagues in a different order than the one presented in Exodus: v. 28 (plague 9), v. 29 (plague 1), v. 30 (plague 2), v. 31a (plague 4), v. 31b (plague 3), vv. 32-33 (plague 7), vv. 34-35 (plague 8), v. 36 (plague 10). No reference is made in Ps 105 to plagues 5 and 6.

¹⁸⁰ tn Heb “them”; the referent (the Lord’s people) has been supplied in the translation for clarity.

¹⁸¹ tn The word “enriched” is supplied in the translation for clarification and for stylistic reasons.

¹⁸² tn Heb “and he led his people out with joy, with a ringing cry, his chosen ones.”

¹⁸³ tn Heb “his works.”

¹⁸⁴ tn Heb “his counsel.”

¹⁸⁵ tn Heb “gave them into the hand of.”

¹⁸⁶ tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.

¹⁸⁷ sn Psalm 107. The psalmist praises God for his kindness to his exiled people.

¹⁸⁸ tn Heb “for forever [is] his loyal love.”

¹⁸⁹ tn Heb “and he subdued with suffering their heart.”

¹⁹⁰ tn Heb “darkness and deep darkness.” See the note on the word “darkness” in v. 10.

¹⁹¹ sn The language of v. 16 recalls Isa 45:2.

¹⁹² tn Heb “and let them proclaim his works with a ringing cry.”

¹⁹³ tn Heb “he spoke and caused to stand a stormy wind.”

¹⁹⁴ tn Heb “and it stirred up its [i.e., the sea’s, see v. 23] waves.”

¹⁹⁵ tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [ו] consecutive in vv. 36-37 favor this.) The psalmist may return to the theme of God’s intervention for the exiles (see vv. 4-22, especially vv. 4-9). However, many regard vv. 33-41 as a hymnic description which generalizes about God’s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV).

¹⁹⁶ tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 118:16-16).

¹⁹⁷ sn On the expression trample down our enemies see Ps 44:5.

¹⁹⁸ tn Heb “lay snares for” (see Ps 38:12).

¹⁹⁹ tn Heb “the product of his labor.”

²⁰⁰ tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).

²⁰¹ tn Heb “a memorial he had made for his amazing deeds.”

²⁰² tn Heb “for an eternal memorial a just [one] will be.”

²⁰³ tn Heb “the one who makes low to see.”

²⁰⁴ sn The language of v. 7 is almost identical to that of 1 Sam 2:8.

²⁰⁵ tn Heb “of the house.”

²⁰⁶ tn Heb “sons.”

²⁰⁷ tn Or “[source of] help.”

²⁰⁸ tn Heb “and their shield.”

²⁰⁹ tn Heb “house.”

²¹⁰ tn Or “[source of] help.”

²¹¹ tn Heb “and their shield.”

²¹² tn Heb “[you] fearers of the Lord.” See Ps 15:4.

²¹³ tn Or “[source of] help.”

²¹⁴ tn Heb “and their shield.”

²¹⁵ tn Heb “may he add to you, to you and your sons.” The prefixed verbal form is jussive, indicating this is a prayer.

²¹⁶ tn Heb “the heavens [are] heavens to the Lord.”

²¹⁷ tn Heb “to the sons of man.”

²¹⁸ sn Psalm 116. The psalmist thanks the Lord for delivering him from a life threatening crisis and promises to tell the entire covenant community what God has done for him.

²¹⁹ tn Heb “I love because the Lord heard my voice, my pleas.” It is possible that “the Lord” originally appeared directly after “I love” and was later accidentally misplaced. The translation assumes the prefixed verbal form is a preterite. The psalmist recalls that God heard his cry for help (note the perfect in v. 2a and the narrative in vv. 3-4).

²²⁰ tn Heb “guards.” The active participle indicates this is a characteristic of the Lord.

²²¹ tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. See Ps 19:7.

²²² tn Heb “I was low.”

²²³ sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.

²²⁴ tn Or “is forever.”

²²⁵ tn Heb “my strength and protection [is] the Lord.” The Hebrew term זִמְרָת (zimrat) is traditionally understood as meaning “song” (“my strength and song [is] the Lord”) in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing). However, many recent commentators have argued that the noun זִמְרָת is here a homonym, meaning “protection” or “strength.” See HALOT 274 s.v.; cf. NEB “The Lord is my refuge and defence”; NRSV “my strength and my might.”

²²⁶ tn Or “salvation.”

²²⁷ tn The infinitive absolute emphasizes the following verbal idea.

²²⁸ tn Or “is forever.”

²²⁹ tn Heb “the one who guards you.”

²³⁰ tn The prefixed verbal forms following the negative particle אל appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8. However, according to GKC 322 §109.e), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8.

²³¹ tn Heb “blessed [be] the Lord.”

²³² tn Heb “[the one] who.”

²³³ tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.

²³⁴ tn Or “redeem.”

²³⁵ tn The Hebrew noun עָוֹן (’avon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to forgiveness per se (v. 4), but the emphasis in this context is likely on deliverance from the national consequences of sin. See L. C. Allen, Psalms 101-150 (WBC), 192.

²³⁶ tn The words “he said” are supplied in the translation to clarify that what follows is David’s vow.

²³⁷ tn Heb “the tent of my house.”

²³⁸ tn Heb “go up upon the bed of my couch.”

²³⁹ tn Or “for.”

²⁴⁰ tn Heb “he desired it for his dwelling place.”

²⁴¹ tn Heb “praised be the Lord from Zion.”

²⁴² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²⁴³ 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.”

²⁴⁴ tn Or “is forever.”

²⁴⁵ tn Heb “slow to anger” (see Pss 86:15; 103:8).

²⁴⁶ tn Heb “and great of loyal love” (see Pss 86:15; 103:8).

²⁴⁷ tn Heb “and his compassion is over all his works.”

²⁴⁸ tn Heb “in all his ways.”

²⁴⁹ tn Heb “and [is] loving in all his deeds.”

²⁵⁰ tn Heb “which cry out.”

²⁵¹ tn Heb “the one who.”

²⁵² tn Heb “the one who sends his word, the earth.” The Hebrew term אֶרֶץ (’erets, “earth”) is an adverbial accusative; one must supply a preposition before it (such as “through” or “to”) in the English translation.

²⁵³ tn Heb “swiftly his word runs.”

²⁵⁴ tn Heb “he honors the oppressed [with] deliverance.”