¹ tn Heb “and now my head will be lifted up over my enemies all around me.”

sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).

² tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).

³ sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.

⁴ tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.

⁵ tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord’s part.

⁶ tn Or “rejoice.”

⁷ tc The words “along with” do not appear in the MT. However, the LXX has “with,” suggesting that the original text may have read עִם עַם (’im ’am, “along with the people”). In this case the MT is haplographic (the consonantal sequence ayin-mem [עם] being written once instead of twice). Another option is that the LXX is simply and correctly interpreting “people” as an adverbial accusative and supplying the appropriate preposition.

⁸ tn Heb “for to God [belong] the shields of the earth.” Perhaps the rulers are called “shields” because they are responsible for protecting their people. See Ps 84:9, where the Davidic king is called “our shield,” and perhaps also Hos 4:18.

⁹ tn The verb עָלָה (’alah, “ascend”) appears once more (see v. 5), though now in the Niphal stem.

¹⁰ tn Heb “like sheep to Sheol they are appointed.” The verb form שַׁתּוּ (shatu) is apparently derived from שָׁתַת (shatat), which appears to be a variant of the more common שִׁית (shiyt, “to place; to set”; BDB 1060 s.v. שָׁתַת and GKC 183 §67.ee). Some scholars emend the text to שָׁחוּ (shakhu; from the verbal root שׁוּח [shukh, “sink down”]) and read “they descend.” The present translation assumes an emendation to שָׁטוּ (shatu; from the verbal root שׁוּט [shut, “go; wander”]), “they travel, wander.” (The letter tet [ט] and tav [ת] sound similar; a scribe transcribing from dictation could easily confuse them.) The perfect verbal form is used in a rhetorical manner to speak of their destiny as if it were already realized (the so-called perfect of certitude or prophetic perfect).

¹¹ tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead.

¹² tn The prefixed verbal form with vav (ו) consecutive carries the same force as the perfect verbal form in v. 14a. The psalmist speaks of this coming event as if it were already accomplished.

¹³ tn Heb “will rule over them in the morning.” “Morning” here is a metaphor for a time of deliverance and vindication after the dark “night” of trouble (see Pss 30:5; 46:5; 59:16; 90:14; 143:8; Isa 17:14). In this context the psalmist confidently anticipates a day of vindication when the Lord will deliver the oppressed from the rich (see v. 15) and send the oppressors to Sheol.

¹⁴ tn Heb “their form [will become an object] for the consuming of Sheol, from a lofty residence, to him.” The meaning of this syntactically difficult text is uncertain. The translation assumes that צוּר (tsur, “form”; this is the Qere [marginal] reading; the Kethib has צִירָם [tsiram, “their image”]) refers to their physical form or bodies. “Sheol” is taken as the subject of “consume” (on the implied “become” before the infinitive “to consume” see GKC 349 §114.k). The preposition מִן (min) prefixed to “lofty residence” is understood as privative, “away from; so as not.” The preposition -ל (lamed) is possessive, while the third person pronominal suffix is understood as a representative singular.

¹⁵ sn Psalm 84. The psalmist expresses his desire to be in God’s presence in the Jerusalem temple, for the Lord is the protector of his people.

¹⁶ tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument.

¹⁷ tn Or “your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the Lord’s special dwelling place (see Pss 43:3; 46:4; 132:5, 7).

¹⁸ tn Traditionally, “Lord of hosts.” The title draws attention to God’s sovereign position (see Ps 69:6).

¹⁹ tn The word translated “swallow” occurs only here and in Prov 26:2.

²⁰ tn Heb “even a bird finds a home, and a swallow a nest for herself, [in] which she places her young.”

sn The psalmist here romanticizes the temple as a place of refuge and safety. As he thinks of the birds nesting near its roof, he envisions them finding protection in God’s presence.

²¹ tn Heb “if I do not lift up Jerusalem over the top of my joy.”