Discovery BoxPsalms 39:1 
ContextFor the music director, Jeduthun; a psalm of David.
39:1 I decided, 2 “I will watch what I say
and make sure I do not sin with my tongue. 3
I will put a muzzle over my mouth
while in the presence of an evil man.” 4
Psalms 52:1
ContextFor the music director; a well-written song 6 by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” 7
52:1 Why do you boast about your evil plans, 8 O powerful man?
God’s loyal love protects me all day long! 9
Psalms 68:30
Context68:30 Sound your battle cry 10 against the wild beast of the reeds, 11
and the nations that assemble like a herd of calves led by bulls! 12
They humble themselves 13 and offer gold and silver as tribute. 14
1 sn Psalm 39. The psalmist laments his frailty and mortality as he begs the Lord to take pity on him and remove his disciplinary hand.
2 tn Heb “I said.”
3 tn Heb “I will watch my ways, from sinning with my tongue.”
4 sn The psalmist wanted to voice a lament to the
5 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.
6 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.
7 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”
sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).
8 tn Heb “Why do you boast in evil?”
9 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.
10 tn The Hebrew verb גָּעַר (ga’ar) is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts such as Ps 68 this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.
11 sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.
12 tn Heb “an assembly of bulls, with calves of the nations.”
13 tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.
14 tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).
15 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
16 tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).
